Annotations Upon the Books of Poetry

CHAP. II.

Vers. 1. I Am the rose of Sharon, and the lily of the valleys ] We read of a City or Town in the Land of Gilead, that was called Sharon, 1 Chron. 5.16. and it seems that from this Town all the Country about, between Mount Tabor and the Sea of Galilee, from Cesarea to Joppa was also so called: It was doubtless a rich champaigne Country, famous for its fat and flourishing pastures; and therefore we find that king David's herds were fed there, 1 Chro. 27.29. and Sharon is frequently mentioned amongst the most fruitful places in the land of Canaan, as Isa. 39.9. where to set forth the grievous desolation that should be brought upon the most flourishing parts of that Land, it is said, Sharon is like a wilderness, and Bashan and Carmel shake off their fruits: and Isa. 35.1, 2. where the joyful flourishing of Christ's kingdom is set forth by the flourishing of Sharon and Carmel. The desert shall rejoice and blossom as the rose —the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: yea in this last place there may seem to be some hint given, that Sharon was particularly famous for the best rose. However by the rose of Sharon is meant the most goodly and beautiful rose. And so likewise by the lily of the valleys is meant, not that which is abusively so called by Herbalists, but the most beautiful and goodly lily, because valleys by reason of the wetnesse and fatness of the soil, are wont to yield the fairest and most fragrant lilies; yea it may be particularly meant of those valleys, mentioned together with Sharon, 1 Chron 27.29. where David's herds were fed, as they were in Sharon. But now by whom these words are spoken, whether by the Bridegroom or the Bride, is somewhat questionable, because the words are applicable to Christ and the Church too. They that take them to be the words of the Spouse, conceive that the drift of them is to set forth, not only the spiritual beauty of the Church, (for which see the Notes. chap. 1.5, 8. & Psal. 45.13.) and how sweet and delightful the graces of the faithful are both to Christ and others endued with the Spirit of Christ, see the Notes, Chap. 1.12, 13. but also especially the continual danger the Church is in, by reason of the many enemies that are still ready to oppress her, being herein like a rose, not enclosed and fenced in a garden, but growing in an open field, exposed to be cropped by every hand, or trodden down by every beast that comes near it. But because it seems more proper that Christ should thus set forth his own excellencies, thereby the more to allure his Spouse to him, (according to those expressions, which he used in his ministry whilst he was upon the earth, I am the light of the world, Joh. 8.12. and I am the Way, and the Truth, and the Light, Joh. 14.6.) then that the Church should thus commend her self, I rather take these words to be the words of Christ to his Spouse the Church, wherein taking occasion from what his Spouse had said of him in the latter end of the foregoing Chapter, ver. 16. Behold, thou art fair, my beloved, yea pleasant ; he now replies thereto, I am the rose of Sharon, and the lily of the valleys ; As if he had said, It is not without cause that thou doest so highly esteem of me, seeing my grace to poor sinners, that haye by the eye of faith beheld the beauty of it, and have experimentally felt the sweetness of it, is above the choicest of all worldly contentments. The rose is accounted the Queen of flowers, far excelling all others in beauty and sweetness; and we know what Christ saith of the beauty of the lilies, Mat. 6.29. to wit, that even Solomon in all his glory was not arrayed like one of these. So that by terming himself the rose of Sharon, and the lily of the valleys, is implied, 1. his surpassing spiritual beauty, for which see the Note, Psal. 45.2. whence it is that he is also said to be white and ruddy, chap. 5.10. 2 ^lie , how sweet, pleasing and delightful he is, not to his father only, Isa. 42.1. Behold my servant, whom I uphold, mine elect in whom my soul delighteth, but also to his Saints, whose consciences are refreshed by the sense of his grace, even as the brain is refreshed with the smell of the sweetest flowers; see the Notes, Chap. 1.3, 12, 13, 14. And 3. that though Christ's condition here in this world was mean and low, as a lily in the valleys, yet he was the more precious for this, and received the more abundant grace and glory.

Vers. 2. As the lily among thorns, so is my love among the daughters. ] That is the daughters of Jerusalem, or the daughters of men; and so it is the same with that, chap. 18. O thou fairest among women. They that hold it was the Spouse that in the foregoing verse termed her self the rose of Sharon, and the lily of the valleys, do accordingly say that the Bridegroom catching hold of those words, doth here presently reply, that she might well term her self a lily, since all the daughters amongst whom she lived were but as thorns if compared with her. But if it were Christ that there termed himself the lily of the valleys, then it is clear that he proceeds here to glory also in his Spouses beauty, in that as he was a lily, so was she also, as being clothed with his righteousness, and sanctified with his Spirit, in regard whereto it is that S ^t John saith, 1 Joh. 4.17. That as he is, so are we in this world ; and the Apostle Paul, 1 Cor. 6.17. That he that is joined unto the Lord is one spirit. So that the drift of these words, is either, 1. to set forth the state of the Church here in this world, to wit, that as the soft lily, when it grows amongst thorns, is pricked and torn by them, so is it with the Church here in this world; living here amongst wicked, ungodly men, she is continually afflicted and persecuted by them; whence is that, Hos. 2.6. Behold, I will hedge up thy way with thorns ; and that, Ezek. 28.24. There shall be no more a pricking briar unto the house of Israel, nor any grieving thorn of all that are round about them ; see also the Notes, Numb. 33.55. and 2 Sam. 23.6. whereto we may add also, that as the lily retains her purity and sweetness, even in the midst of brambles and thorns, yea and smells the more sweetly, the more it is bruised by the thorns, so the faithful retain their innocence and integrity when they dwell amongst the vilest men, and the more they are galled and persecuted by them, the more heavenly-sweet their conversation is in every regard; and likewise that God doth many times make use, even of wicked ungodly men, as a hedge of thorns, for the defense of his Church against others that seek to ruin her; Or 2. rather, to set forth the excellency of the Church by way of comparing her with others, As the lily among thorns, so is my love among the daughters ; That is, when a lily doth grow, or, If we suppose a lily to grow up among thorns, as far as the sweet, white and beautiful lily doth excel those sapless and fruitless thorns, that are good for nothing but to be burnt in the fire: so far doth the Church in honor and dignity excel all other companies and assemblies of people whatsoever: And so it is likewise with every Saint in particular, in regard of the wicked professing themselves God's people, amongst whom they live; they are as so many lilies amongst thorns; being blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse nation, among whom they shine as lights in the world, Phil. 2.15. And indeed as the worthlessness and baseness of the thorns doth the more set forth the beauty of the lilies, so doth the vild courses of ungodly men the more set forth the holiness of true Christians. This, I say, is chiefly intended by this comparative expression, which is evident in the next verse, where the Churches Reply is to the very same purpose.

Vers. 3. As the apple tree among the trees of the wood, so is my beloved among the sons. ] These are clearly the words of the Spouse; and observable it is how Pastoral-like the expressions still are, Lenta salix quantum pallenti cedit olivae. Her beloved had said in the foregoing verse, that she excelled all the daughters as far as the lily excels thorns, and now she extols him in the same kind of language; As the apple-tree among the trees of the wood ; that is, as far as the apple-tree, which yields variety and oftentimes abundance of fruit, both lovely, and sweet, and profitable, doth excel all other the trees of the wood, which either bear no fruit, or that which is sower, bitter and unsavory, meat fitter for hogs then men, so is my beloved among the sons ; that is, so far doth my beloved excel all other the sons of men; see the Note, Psal. 45.2. or all other the sons of God, or that pretend themselves to be the sons of God; None of those Cedars the Angels are to be compared to him, and much less to children of men, who are such poor worthless shrubs, and least of all those false Christ's and false Prophets (called before his companions, chap. 1.7.) trees that bring forth none but poisonous fruits, Grapes of gall, of the vine of Sodom, and of the fields of Gomorrah, Deut. 32.32. And thus the Spouse hath returned to her beloved the praise which he had given her, but with advantage and increase; for whereas the lily excels the thorns, only in beauty and sweetness, the apple-tree excels all other the trees of the wood, not only in that it is lovely to the eye, and sweet to the smell; according to that expression, Chap. 7.8. Thy breasts shall be as clusters of the vine, and the smell of thy nose like apples ; but also in that it yields fruit, that is cordial for the stomach, and pleasant to the taste, as is afterwards expressed in the last clause of this verse.

I sat down under his shadow with great delight. ] To wit, as weary travellers in the heat of the day are wont to sit down under the boughs of some goodly shadowy tree, thereby to shelter themselves from the scorching beams of the Sun, and so in the cool of that shadow do rest themselves to their great refreshing and delight. The protection which Princes yield to their subjects is usually set forth in the Scriptures by the shelter of a shadow, as in Lam. 4.20. The breath of our nostrils, the anointed of the Lord was taken in their pits, of whom we said, Under his shadow we shall live among the heathen: see also Judge. 9.15. By the shadow of this apple-tree therefore is meant, the protection which Christ yields to all true believers by his providence and mediation from the scorching heat of God's wrath, the curses of the Law, the persecutions of the world, and the danger of all judgments and afflictions whatsoever: whereto agreeth that promise concerning Christ's kingdom, Isa. 4.6. And there shall be a tabernacle for a shadow in the day time from the heat, &c. See also the Notes, Psal. 17.8. & 91.1. & 121.5, 6. And then by the Churches sitting down under his shadow with great delight, is meant, 1. Our putting ourselves under his protection and government by owning him thorough faith as our Lord and Savior: 2. our abiding and persevering in our faith and union with him, Joh. 15.4.3. The quieting of our hearts and spirits by this means from all fears and terrors, that glorious rest, foretold by the Prophet, Isa. 11.10. which Christ promiseth to all that embrace him by a lively faith, Come unto me all ye that labor and are heavy laden, and I will give you rest, &c. Mat. 11.28, 29. see also, Joh. 16.33. and which Believers have in all ages enjoyed by him, Rom. 5.1. Being justified by faith, we have peace with God through our Lord Jesus Christ. 4. The full satisfaction which this yields to the souls of Believers, causing them to sit down, and without seeking any farther, to place their whole happiness and content in him alone; and 5. the inexpressible delight and joy that doth hereupon cheare and revive their hearts.

And his fruit was sweet to my taste. ] As if she had said, My beloved reaps no fruit nor benefit by me, but I reap abundance of fruit and benefit by him; not only refreshing under his shadow, but also fruit too, the golden apples, I gather from this my dear and precious apple-tree, whereon I daily feed by faith, and find much sweetness therein. And by this fruit is meant, 1 all the works of his Prophetical, Priestly and Kingly office, all that he did and suffered for our redemption and salvation, the very meditation whereof yields exceeding great delight to the faithful: and 2 ^lie , all the spiritual blessings purchased for us, and imparted to us thereby, as the Gospel, the fruit of his lips, with all the promises and consolations thereof, and all other Gospel ordinances; and so likewise Remission of sin, justification, sanctification, with all the fruits of righteousness wrought in us thereby, our adoption, the consolation of his Spirit, that hidden Manna, Revel. 2.17. and what ever other benefits we enjoy through him, but especially the hope of glory and life eternal, with respect to which fruit it is, that Christ is called the tree of life, which is in the midst of the paradise of God, Revel. 2.7. For all these do yield most sweet and pleasant delight to the souls of those that are made partakers thereof; whence are those expressions we meet with in the Scripture, Psal. 119.103. How sweet are thy words unto my taste! yea sweeter then honey to my mouth. And Psal. 34.8. O taste and see that the Lord is good. And 1 Pet. 2.2, 3. As new borne babes desire the sincere milk of the word, that ye may grow thereby: if so be that ye have tasted that the Lord is gracious. All the sweets of earthly delights have no relish in them to a true Christian, in comparison of the sweetness that he finds in Christ and his benefits.

Vers. 4. He brought me to the banqueting house. ] Here the Spouse relates how her beloved had formerly, or at present manifested his singular love to her by bringing her into his banqueting house. It is in the Original the house of wine ; and accordingly they translate this place thus; He brought me to the wine-cellar ; and suitably hereunto, because wine-cellars are low vaults under ground, dark, raw and cold, but yet withal well stored and fraught with wine, that cheereth the heart, Psal. 104.15. they understand this passage of the great refreshing comforts which Christ doth usually afford his people, when he hath brought them, for reasons best known to himself, into an estate of deep and dismal affliction and sorrow. That condition of darkness and trouble, which is in it self as a dungeon to the Spouse, is by Christ made a wine-cellar, Psal. 119.71. It is good for me, that I have been afflicted, & 2 Cor. 1.4. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. But reading the place as it is in our translation, He brought me to the banqueting house ; I conceive that by Christ's banqueting house here is meant the Scripture, or the public assemblies and ordinances, whereto when the Saints are brought thorough the secret swaying of their hearts by his Spirit, besides the communion which there they enjoy with Christ, and with their brethren, he there entertains and feasts them with all variety of dainties, the divers gifts and graces of his Spirit, together with the sweetest of comforts, working in them joys unspeakable and glorious.

And his banner over me was love. ] They that expound the foregoing words of this verse of Christ's making the afflicted estate of his Church to be as a wine-cellar to them, do accordingly understand this clause thus, that in the afflictions of his people, Christ, the Captain of their salvation, by the manifestation of his gracious presence amongst them, and the love he bears them, doth as with a banner displayed, cheare them up, proclaiming defense to them, and resistance against their enemies; according to that, Isa. 59.19. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. But reading the foregoing words as they are in our Bibles, He brought me to the banqueting house, I conceive that accordingly in this following clause, and his banner over me was love, Solomon alludes to the custom of Captains hanging up their Banners or Ensigns over their heads when they made any great feasts, thereby to add the more glory and splendor to their entertainments; and the Churches main intent in these words is to show, that Christ by the manifestation of his love in the preaching of the Gospel, doth exceedingly glad and rejoice her heart. And indeed the preaching of the Gospel may well be compared to a Standard, a Banner or Ensign displayed, whose Motto or Device is LOVE, and that in several regards. 1. Because the great work of preaching the Gospel is to lift up Christ crucified, as a Banner displayed in the eyes of all nations, to unfold and display before men all the heavenly mysteries of God's eternal counsel concerning man's salvation, and so to publish and make known that wonderful love of God in giving his own Son to die for poor sinners: And hence are those expressions, Joh. 3.14. As Moses lifted up the serpent in the wilderness; even so must the Son of man be lifted up ; to wit, in the preaching of the Gospel; and Gal. 3.1. O foolish Galatians—before whose eyes Jesus Christ hath been evidently set forth, crucified amongst you ; and Eph. 3.8. Unto me—is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ ; that is, the riches of God's love in Christ; to make known, as it follows there, ver. 18, 19. The breadth, length and depth, and height of that love, which passeth knowledge. 2. Because as Captains by their Banners do gather their soldiers together, and keep them close together in one body; So it is by setting up the Standard and Banner of the Gospel amongst a people, that Christ doth draw, and gather in his Elect unto himself, to follow and serve him, and doth keep them knit together without scattering one from another: And therefore under these very terms doth the Prophet foretell the calling of the Gentiles, Isa. 11.10. There shall be a root of Jesse; which shall stand for an Ensign of the people, to it shall the Gentiles seek, and his rest shall be glorious: and again, Chap. 49.22. Behold, I will lift up mine hand to the Gentiles, and set up my Standard to the people: and they shall bring thy sons in their arms, &c. But what now is the cause of this? Surely as it is merely the free grace and love of God that causeth him to call us by his Gospel, 2 Tim. 1.9. so it is also by the Gospels discovery of God's wonderful love to us in Christ, that we are won to love him again, and to serve him in love; The love of Christ constraineth us, saith the Apostle, 2 Cor. 5.14. and 1 Joh. 4.19. We love him, because he first loved us. 3. Because as soldiers are by their Banner and Ensign encouraged and heartened to fight manfully against all their enemies, and not to shrink but to stick close to their colors in hope of victory; so by the discovery of the love of God, and of Christ in the Gospel, Christians are emboldened to withstand courageously all their spiritual enemies, and are continually supported and inwardly strengthened, and so are enabled to hold out unto the end, in assured expectation of being at last more then Conquerors through him that hath loved them, Rom. 8.37. We glory in tribulations —because the love of God is shed abroad in our hearts, Rom. 5.3, 5. And this it is that makes the Church to her enemies, Chap. 6.4, 10. Terrible, as an Army with Banners. 4. As it is known to what Company soldiers belong by the Banner which they follow, so true Christians are known & distinguished from the men of the world by that Gospel grace of Love, and by their conscionable attendance upon and obedience to the ministry of the Gospel. Joh. 13.35. By this shall all men know that ye are my disciples, if ye have love one to another ; and Joh. 10.27. My sheep hear my voice, and I know them, and they follow me. And 5. As soldiers are wont upon the taking of any Town or Castle to set up their Standards and Ensigns in token of conquest; so the settling of the Gospel in any place, is a sign that such a people are subdued to Christ; and Christ doth there triumph over Hell and Death, Hos. 13.14. yea and they that are subdued (which is strange) do triumph also, as being made conquerors together with him, over all their spiritual enemies; see Rom. 8.36. &c. & Psal. 20.6.

Vers. 5. Stay me with flagons, comfort me with apples, for I am sick of love. ] The Spouse having been feasted with the dainties of her beloveds banqueting house, and therein tasted of his exceeding love to her, falls into a kind of swoun or love-qualm, and thereupon calls upon her Bride-maids, or her beloved and his Bride-men, to stay her, that is, to support her, and to keep her from sinking, with flagons, to wit, of wine, (which hath a cheering, reviving quality, Psal. 104.15.) and to comfort her with apples, to wit, with the smell of them; for when men or women are ready to faint, it is usual, by putting odoriferous apples, or oranges, or some other strong smelling things to their nostrils, to revive them or keep them from swouning: That which we translate, Comfort me with apples, is in the Hebrew, Strew me with apples, as if she should have said, Strew apples under me, and therewith, as with a bolster or bed beat up, or spread under me, (for they used beds at their banquets and feasts) uphold me from sinking, and refresh my languishing spirits; for, saith she, I am sick of love, to wit, either through an exuberancy of admiration and joy at the apprehension of her beloveds love to her, and the delight she took in it, as it is said of the Queen of Sheba, when she was astonished with admiration at her seeing the exceeding glory of Solomon, that there was no more spirit in her, 1 King. 10.5. and as it is said that Jacob's heart fainted, when he heard that Joseph was still alive, Gen. 45.26. or else rather through the violence and passionatenesse of her love towards him, accompanied with a fear of his parting from her (as indeed elsewhere the mention that is again made of her being sick of love, is because her beloved had withdrawn himself, Chap. 5.6, 8.) and working in her a vehement desire of enjoying him more fully, then as yet she did, at the day of her marriage. And indeed that an extraordinary passion of love may thus wound the heart of a man or woman, and make them sick and ready to faint, is evident by that which is said of Amnons falling sick for his sister Tamar, 2 Sam. 13.2, &c. Love softens and melts the heart, and doth often carry out the affections of lovers so violently to the party loved, that their vital spirits are ready to fail thereby. But now for the spiritual sense of this place, we must know, First, for the Churches being sick of love, that though the faithful may be said to be sick of love, with respect to the extreme grief and anguish of their spirits in a time of sore tribulation and desertion, when notwithstanding their hearts are sincerely set upon Christ, yet they lie under sad apprehensions of God's displeasure, because they are for the time without all sense of Christ's love to them, and cannot discern the least saving work of grace wrought in them, but are always groaning under the remembrance of their manifold failings and sins; which may well be reckoned among the most grievous of those spiritual sicknesses, whereof our Savior speaks, Matth. 9.12. They that be whole need not a phycisian, but they that are sick: and the Prophet Isa. 33.24. The inhabitants shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity ; yet here I conceive the sickness the Church speaks of, must be ascribed, either 1. to her being overwhelmed and overcome through astonishment at the rare discovery of Christ's wonderful love to her, whereof she had spoken in the foregoing verse, and the unusual measure of joy wherewith hereupon she was transported and ravished: Or 2. rather, To her excess of love and ardent longing after a fuller enjoying of Christ, her beloved, wrought in her by that late discovery of his exceeding love to her, and the taste she had gotten of those sweet and heavenly dainties wherewith he had feasted her; for in this case hope deferred maketh the heart sick, Pro. 13.12. especially if it be accompanied with a fear of loosing what hath been formerly enjoyed; and the soul that is transported with such vehement desires after the full enjoying of Christ's presence, must needs be as sick of the world, yea dying to the world, and senseless of all things that are here below, and be always panting, and sighing, and groaning after the enjoying of Christ in his kingdom of glory. Psal. 73.25, 26. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth, &c. And then, secondly, for the help she requires, Stay me with flagons, comfort me with apples, we must know, 1. that it is Christ, or rather the Ministers of Christ and other private Christians to whom she speaks; and 2 ^lie , that by the flagons and apples, wherewith she desires to be stayed, and upheld, and comforted, are meant the cordial promises and comfortable doctrines of the Gospel, together with the fruits of Christ's Mediation, which she desires may out of the Scripture, the bowles and flagons of the Sanctuary, be applied to her heart and conscience, and that in the fullest measure, for the strengthening of her weak faith, and the cheering and reviving of her drooping spirits, that her consolations might abound through Christ; for as it was the discovery of Christ's love that had wounded her, so it was only the manifestation of the same love that could heal her again. Make me to hear joy and gladness, that the bones, which thou hast broken may rejoice, Psal. 51.8.

Vers. 6. His left hand is under my head, and his right hand doth embrace me. ] There may well be in these words an allusion to the manner of their sitting on their beds (if I may so call it) in those times when they feasted together, which was that they lay along, as it were, in one another's bosoms, the first having his left hand under the head of him that was next him, so that with his right hand also he might embrace him; and so it was in order with all the rest. However it is clear that the fainting Spouse doth here glory in the tender care of her beloved over her, in that so soon as ever she had called for help to them that were about her, he himself had presently catched her up in his arms, and cherished her, (it is the Apostles word, Eph. 5.29.) even as a • oving husband is wont to cherish his sick wife; which may be meant of Christ's cheering up his afflicted people by the immediate motions of his Spirit, as it were preventing the outward means of grace; or else of his working effectually together with the outward means, to make them successful for the reviving and bearing up of their fainting spirits. As for these expressions, His left hand is under my head, and his right hand doth embrace me, all that I conceive is intended hereby is, that when the hearts of his people are ready to faint, Christ is wont to employ all his power for their support, bearing them up, as it were, with both his hands; or that by all possible expressions of his ardent and tender love, as by so many close and fast embraces, he doth labor to assure them how near they lie to his heart, how inseparably they are united to him, that he may keep them from sinking under any sorrows, and bear up their hearts in the expectation of their future glory; see Psal. 37.24.

Vers. 7. I charge you, O ye daughters of Jerusalem, &c.] Who are meant by these daughters of Jerusalem, see in the Note, Chap. 1.5. Because this verse is several times repeated in this Song, it may seem to be inserted after the manner of those verses, which we use to call versus intercalares, wherewith as the foot of the Song, Pastorals and Marriage-Songs are in other Poets often interlaced: very many Interpreters, translating the last words of this verse, until she please, not as they are in our Bibles, until he please, do accordingly conceive of this as the Bridegroom's charge, enjoining those about his Bride, that seeing she was after her languishments fallen asleep in his embraces, they should be very careful not to disturb or awaken her; which they understand of taking heed that the Churches peace be not broken by heresies or schisms, or any other disturbances whatsoever. But according to our Translation, these are clearly the words of the Spouse; which may also seem the more probable, both because as the foregoing words, so also those that follow are her words; and likewise because it seems to be one of the decorums of this Song, that the Bridegroom speaks only to his Bride-men and companions; it is always the Bride that speaks to her Bride-maids, the daughters of Jerusalem. It is the Spouse therefore that lying in the embraces of her beloved, and apprehending that in this posture he might lay himself to rest, doth therefore charge her Bride-maids not to trouble or disquiet her beloved, whilst he was pleased thus to cheare her up with his embraces. I charge you, O ye daughters of Jerusalem, or, as it is in the Hebrew, I adjure you, I charge you, as by an oath, by the roes, and by the hinds of the field ; that is, I charge you, that as you dearly love and prize the roes and hinds of the field, and would be loath to loose them, or according to the love ye bear to them (which is said because Country damosels that used to feed their flocks abroad in the fields, where the roes and hinds ran, were wont exceedingly to delight in the beauty and comeliness of these pretty creatures, and likewise in hunting them, and in sporting and playing with them) as if she should have said, I adjure you by those things you most delight in, that ye stir not up nor awake my love, that is, him whom my soul loveth, or who dearly loveth me, til he please, that is, till he awakes of himself. Now that which is spiritually intended hereby is this; The Church after her perplexity having been comforted by the embraces of Christ, is very careful not to have this peace and rest of hers disturbed, and thereupon chargeth the faithful, according to the authority she hath over her particular members, to be very careful that they did not give her Lord the least offense, that they did not by any heresies or schisms amongst them, by any distrustful fears, or murmuring, or any sinful courses whatsoever, disturb or vex his holy Spirit, lest being provoked thereby to displeasure, he should withdraw himself from her; according to that, Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear ; see also, Chap. 63.10. This I conceive is that which is intended by these words, Stir not up, nor awake my love ; for as for the following words▪ till he please, it is said that this word till, or until, doth usually in the Scripture imply, that a thing shall never be; as in Isa. 22.14. Surely this iniquity shall not be purged from you, till you die ; that is, never; see also Gen. 28.15. and so here it implies that it would never please Christ to awake in displeasure against his Church, and to hide himself from her, unless he were disquieted and disturbed by the sins of his people. And yet the meaning may be too, that the faithful in the time of the Law were to wait patiently for the coming of the promised Messiah, and to take heed that they did not provoke him by unbelieving fear; Or that when Christ seems to sleep and to neglect his Church in times of trouble (as he did the Disciples in that storm, Mark 4.38.) it is the duty of his people to content themselves with the comforts, which he is pleased to afford them by his Spirit, and to wait through faith & patience till he was pleased to come in to their help. But now for the spiritual sense of this adjuration, I charge you by the roes, and by the hinds of the field, that hath the most difficulty in it. Some hold that there is nothing else intended hereby, but as if the Church had said, I charge you by those things that are most dear to you, and most amiable in your eyes; only they say this is expressed in a language suitable to a Pastoral, by mentioning the roes and the hinds of the field, which are the delight of shepherds. But then again others understand this in a more mystical way: as, 1. Because these creatures are exceeding swift and nimble in running, (whence it is said of Asahel, that he was as light of foot as a wild Roe, 2 Sam. 2.18. see the Note also, Chap. 22.34.) therefore some do understand hereby the holy Angels, who are more quick and speedy then roes and hinds in doing what ever God enjoins them; as if it had been said, I charge you by the Angels, who observe your ways, and will speedily execute judgment upon you, if you observe not my charge, that you do not any way disturb my beloved: and 2 ^lie , Because roes and hinds are wild untamed creatures, exceeding timorous and frightful, therefore others think the Gentiles in their wild unconverted estate are figured hereby, and so take the meaning of the charge to be this, that as the faithful would be loath the Gentiles should be scandalized by their sinful and offensive conversation, and frighted from coming in to Christ, or that the nations amongst whom they lived should be made instrumental for executing God's wrath upon them, they should be careful to observe the charge that was now given them. And 3. Because the males and females of these creatures are noted for their ardent love one to the other; see the Note, Pro. 5.19. therefore others understand the adjuration thus, I charge you by the roes and hinds of the field, that is, I charge you by that tender conjugal love that should be betwixt Christ and Christians, like that of the roes and hinds of the field, and who otherwise shall for this rise up in judgment against you, that you do not by any unkind offensive carriage disquiet my Beloved, and cause him to leave me in displeasure.

Vers. 8. The voice of my Beloved! ] If there be any connection to be conceived betwixt this and the foregoing verses, it must be supposed that while the Spouse slept, her Beloved had withdrawn himself, and (as his words afterwards imply) had been abroad in the Country, and that thereupon being suddenly wakened at his return, either by his voice, or otherwise, hearing him speak, she breaks forth, as one hastily awakened and startled from her sleep, into this abrupt and joyful expression, The voice of my beloved! as if she should have said, Surely it is the voice of my beloved: which may be meant either generally of anything he had spoken, or particularly of those words of his afterwards rehearsed by her, ver. 10. Rise up, my love, my fair one and come away. Nor is it at all hard to conceive how this is spoken of Christ and his Church: for 1. Christ doth sometimes withdraw and absent himself from his Church for a while, as he did in regard of his bodily presence before his Incarnation, and many times in regard of the manifestation of his grace and favor to them; see Isa. 45.15. 2 ^lie , Christ's voice doth always give notice of his coming, before he comes. Thus the Prophets did of old foretell the coming of Christ in the flesh, Luke 1.68, 69, 70. He hath visited his people (saith Zacharias) — As he spake by the mouth of his holy Prophets, which have been since the world began: and the Baptist was the voice of Christ preparing his way before him, Mark 1.2, 3. And so likewise for his coming seasonably to the help of his people, many precious promises he hath given us in his word; Isa. 35.4. And 3 ^lie , the Church knoweth the voice of Christ, and rejoiceth to hear it; Joh. 10.3, 4. His own sheep know his voice ; and Isa. 52.6. They shall know in that day, that I am he that doth speak; Behold it is I.

Behold! he cometh leaping upon the mountains, skipping upon the hills. ] No sooner did the Spouse hear the voice of her beloved, but she presently cheers up her self in the expectation of his speedy coming; in the assurance whereof she speaks as if she saw him coming, Behold! he cometh. Now this may be meant, 1. of Christ's coming in the flesh; for the faithful did in all ages make known that they expected the coming of the Messiah according to his promise; yea by the eye of faith they saw him coming a far off. Joh. 8.56. Your father Abraham rejoiced to see my day, and he saw it and was glad. 2. Of his coming to a people in the preaching of the Gospel; for where ever the Gospel is preached, there Christ is present, Mat. 28.20. and is seen by believers, Gal. 3.1. and received by faith into their souls, Joh. 13.20. And 3. of his coming in to the comfort and help of his people in all their trials and troubles; for even in this case the faithful by the discoveries of Christ's Spirit do discern his approaching to their help before he is come; even as soon as the voice of Christ sounds in their ears, his Spirit comes in with assurances of comfort, mercy, and help to their hearts: whence is that of David, Make me to hear joy and gladness, Psal. 51.8. And indeed these two last applications have, I think, the fairest probability in them. But now for that which is said by the Spouse of the manner of her beloveds coming to her, leaping upon the mountains, skipping upon the hills, that is questionless so expressed with relation to that which follows in the next verse, where Christ is compared to a roe or a young heart, creatures that are wont to run swiftly over the mountains, leaping as they run, and skipping from one hillock and one cliffe to another; in allusion whereto that expression also is used, Isa. 35.6. Then shall the lame man leap as an heart: and so that which she intended to signify hereby is, with what cheerful speed and alacrity she knew her beloved would return to her, that he would not suffer any dangers or difficulty in his journey to delay his coming, I know that some Expositors do say, that this expression of Christ's leaping over the mountains, &c. is used to imply, 1. the wonderful grace that was manifested to poor man, in that the fallen Angels, once the great Potentates of heaven, were passed over, and the Son of God was sent only to save the children of men. And 2. How openly and apparently to the eye of faith Christ manifested himself, when he came to accomplish the work of man's Redemption; according to that, Nah. 1.15. Behold upon the mountains the feet of him that bringeth good tidings, &c. But I conceive with the most of Expositors, that it is the zeal of Christ in overmastering all difficulties, and breaking thorough all impediments in his way, that he may come in seasonably to the help and salvation of his people, that is here mainly, if not solely, intended. As when he came to redeem us, he brake thorough the sins of his people, all the power and rage of Satan and his instruments, wherewith they sought to cross him in his work, and trampled upon death and hell, and all that stood in his way; Every valley shall be filled (saith the Baptist) and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways shall be made smooth, Luk. 3.5. So likewise in carrying on the work of grace in his elect people, that he may make them sharers with him in his glory, and in his coming to the aid and comfort of his people in all their dangers, neither the hillocks of their lesser, nor the mountains of their greater sins, no nor any opposition from Satan, or the world, shall keep Christ off from them; the greatest mountains shall be made plains before them, Zach. 4.7. All the kingdoms of the world must become the Lord's and his Christ's, Revel. 11.17. Nor shall anything be able to separate them from the love of God, which is in Christ; see Rom. 8.38, 39.

Vers. 9. My beloved is like a roe or a young heart. ] To wit, in regard of his tender love, and amiable loveliness, but especially in regard of his speed in coming in to the help of his people, according to that which is said of the Gadites, 1 Chron. 12.8. that they were as swift as the roes upon the mountains. But for this see the two foregoing Notes, ver. 7, 8.

Behold he standeth behind our wall. ] No sooner did the Spouse hear the voice of her beloved, but she saw him coming, (as it is in the foregoing verse) and in an instant he was present with her, a great expression of Christ's love and delight in his Church; only at first he hides himself, as it were, Behold he standeth behind our wall ; wherein there may be an allusion to the custom of lovers, that to the end they may come the more unexpectedly upon those that do earnestly wait for them, are wont at their first coming, to stand a while unseen behind a door, or behind a wall. And several ways this is by Expositors applied to Christ. 1. Some understand it of Christ's making himself known to the Jews in a dark and hidden way, under the shadows of Legal Types and Ceremonies, which the Apostle calls the partition wall, that divided betwixt the Jews and Gentiles, Eph. 2.14. afterwards he revealed himself to them by the Gospel, clearly and plainly; which was signified by the rending asunder of the veil of the Temple at the death of our Savior, Matth. 27.51. but during the Ceremonial Law he only called to them as it were from behind a wall. Others apply it to the Incarnation of Christ, when the Word was made flesh, Joh. 1.14. and so the glory of his Godhead was hidden behind the wall of his manhood, that mud-wall of our flesh; our house of clay, as man's mortal body is called, Job 4.19. and which may indeed the rather be called our wall, because it was our sin that made it mortal: And hence it was that whilst he was upon earth, there were so few that knew him, Joh. 1.10, 11. He was in the world, and the world was made by him, and the world knew him not: He came unto his own, and his own received him not. But 3. more plainly and satisfactorily it is applied to our imperfect knowledge of Christ, and communion with Christ, whilst we are here in this world; in heaven we shall behold him face to face, but here Christ standeth, as we may say, behind the wall of our hearts (such an expression we have in the Hebrew, Jer. 4 19. where that which we translate, I am pained at my very heart, is in the Original, I am pained at the walls of my heart) namely, because our outward senses and natural understandings, are as a wall that keep us from any clear and full enjoying of communion with him. Christ stands and knocks at the door of our hearts, Rev. 3.20. but when by faith we do open to him: yet because that which is in part is not yet done away, we enjoy his presence so, that he still stands at a distance from us; our body of flesh, and our body of sin in us, do still hinder us from a perfect and complete communion with him.

He looketh forth at the window, showing himself through the lattesse. ] This is added further to set forth Christ's darker revelation of himself to his Church here in this world, not only under the Law, (as is shewn in the foregoing Note) and whilst he lived upon earth, but also in all succeeding Gospel-times, for as long as the Church is here in this world, and hath all her light shining unto her through the Word, and other Gospel-ordinances, Christ, and grace through Christ, are but darkly and obscurely discovered to us, as when we see a man through a window or a lattesse, according to those expressions of the Apostle, 1 Cor. 13.12. Now we see through a glass darkly: and 2 Cor. 3.18. We all, with open face beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord. Only indeed this expression here, he looketh forth at the window, showing himself (or as it is in the Hebrew, flourishing) through the lattesse, may besides also imply, 1. That Christ shows himself to his people, in his Ordinances, sweet, pleasant and amiable, like some sweet plant or flourishing flower, that appearing through a window, by its pleasant beauty, and sweet sent, yields great delight to those that behold it: And 2. That the eye of Christ's providence, doth from above heedfully observe, and fully see all our ways (even as a man that looks through a window or lattesse, may fully and distinctly see those that are without, when they can very hardly discern him) and doth with much provident care watch over us, for our safety and welfare.

Vers. 10. My beloved spake and said unto me, &c.] To wit, by his Word and Spirit, Rise up, my love, my fair one, See the Notes, chap. 1.9, 15. And come away ; The Spouse here relates how she was invited and persuaded by her beloved, at his return, to go away with him, as I may say, to his country-house, there to enjoy the pleasures of the Spring-tide, as is expressed in the following verses. Some conceive that the Church is here called to come from under the burden of Legal rites, to enjoy the liberty and comfort of Gospel-privileges; as in Isa. 60.1. Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. But we may rather take it in a more general sense; to wit, either, 1. That the Church is hereby invited to a more through reformation and progress in grace, to lie no longer under any errors and superstition, to arise from her sloth and security, from the intanglement of earthly cares and pleasures, to abandon all her sinful courses, to forsake the world in heart and affection, and to be still following on after Christ, as it is said of the faithful, that they follow the Lamb whithersoever he goeth, Revel. 14.4. that so she might increase her joys, by a more full communion with him: And indeed, considering the remainders of corrupt nature that are in the regenerate, even to them may that of the Apostle be applied, Eph. 5.14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. Or 2. that she is called by Christ to arise out of her fears and sorrows, in her afflicted estate, to the enjoying of that glorious and comfortable condition, which he had prepared for her.

Vers. 11. For, lo the winter is past, the rain is over and gone. ] According to the several Expositions of the words in the foregoing verse, 1. Some understand it of the winter of the Ceremonial Law, that was a time of cloudy darkness and bondage, in the Ordinances whereof, there was but cold comfort comparatively; but that being past, the Gospel succeeded, that acceptable time, as it is called, Isa. 49.8. & 2 Cor. 6.2. that pleasing, joyful spring-time of the year of grace and salvation; the benefit whereof therefore the Church is here persuaded cheerfully to enjoy. 2. Others take the winter to be that state of sin, wherein the elect lay before their conversion, and that the Church is here invited to a progress in grace upon this account, that it was not fit they should be still such as they were in their unregenerate estate. Winter is a dark, cold, dead, uncomfortable time, there's no pleasure then, all things are then barren and dead, and lie covered under frost and snow: and so it is with those that lie in their natural estate, it is ever winter with them, they are dead in trespasses and sins, Eph. 2 1. there is no spring of grace in them, nor warmth of solid and sound comfort, nothing that is truly desirable, because sin depriveth a people of their beauty, even as a cold nipping winter strips the earth of all her glory. But now when men are called in unto Christ, who is the resurrection and the life, Joh. 11.25. they are then quickened together with Christ, Eph. 2.5. they then become fruitful in every good work, Col. 1.10. Gospel comforts, as in a spring time, warm their heart, and so they are pleasant, sweet and fruitful in their lives. And this is that, I say, which some Expositors think Christ presseth upon the Church, to raise her out of that state of deadness and worldliness wherewith she was surprised, that it was not fit it▪ should be with her, as in the winter of her unregenerate estate. And 3 ^lie , others, I conceive most aptly, do by the winter understand the afflicted estate and hard times of the Church here in this world, either by reason of inward troubles and trials, or outward tribulation and distress. These are cloudy, pinching, stormy and tempestuous times, when men lie under sad apprehensions of God's wrath for sin, these fill the soul with terrible tempests of grief and fear; and when the world raiseth storms of persecution against the Church, it must needs go hard with the poor people of God. Christ therefore here assures his Church, that the heaven was now clear, and that there was nothing now but what might yield delight, to wit, either because in him they might be pacified against all their inward terrors and fears, Rom. 5.1. or because he had stilled the rage of the enemy against them, according to that which was long since prophesied of him, Isa. 4.6. that he should be for a place of refuge, and for a covert from storm and from rain. And Isa. 32.2. a hiding place from the wind, and a covert from the tempest ; and hereby he seeks to raise her up from her fears and sorrows.

Vers. 12. The flowers appear on the earth. ] To wit, those early flowers, which are wont to bud forth in the first beginning of the spring, as the violet and primrose, &c. or the blossoms of those trees, that do first shoot out. And hereby may be meant, either, 1. the manifold sweet and comfortable blessings which God affords his Church, after a sad winter of affliction and persecution; or 2. Men and women eminent and conspicuous above others for their gifts & piety, that should after those hard times begin to hold up their heads with courage and comfort: or rather, 3. all the effects of God's grace wrought in the faithful by the nearer approach of Christ, that Sun of righteousness, in Gospel-Ordinances, as namely, a holy profession of the faith, the sweet buddings of good desires, abundance of gifts and graces, those fruits of the Spirit mentioned, Gal. 5.22. together with a heavenly conversation, manifested in all kind of good works, and joys unspeakable and glorious following hereupon, all which tend to make the faithful a sweet savor unto God, 2 Cor. 2.15. and useful and delightful to each other; and to adorn the Church and make her to appear like another Paradise upon earth: see Phil. 1.11. all which was long since foretold concerning the Church in Gospel times, even in such like expressions; as Isa. 27.6. Israel shall blossom and bud, and fill the face of the world with fruit: and Chap. 35.1, 2. The desert shall rejoice and blossom as the rose. It shall blossom abundantly, &c. see also Hos. 14.5, 6.

The time of the singing of birds is come. ] Because the birds sing not so continually and cheerfully in the winter, as they do in the spring and summer, therefore is this mentioned as another token of the springs being come. And hereby may be meant, either, 1 all the occasions of exceeding great joy, which God should give unto his people after their great oppressions and troubles; according to that which is said of the Jews after their return out of Babylon, Psal. 126.2. Then was our mouth filled with laughter, and our tongue with singing ; or 2. the exceeding joy of the Gospel, and so it may comprehend, 1. the carolling of that heavenly Choir of the Angels at the birth of Christ, and the first publishing of the Gospel, Luk. 2.14. Glory to God in the highest, on earth peace, good will towards men. 2. the preaching of the Gospel by the Ministers whom Christ hath set apart to that service, which must needs be the sweetest of music to the consciences of afflicted sinners, when by their glad tidings they shall be assured of the pardon of their sins, and of God's love and favor; whence are those expressions concerning the preachers of the Gospel, Isa. 52.7, 8. How beautiful upon the mountains are the feet of him that bringeth good tidings—! Thy watchmen shall lift up the voice, with the voice together shall they sing. And 3. the joy of the Saints, by reason of the joyful sound of the Gospel, which shall cause them seasonably to sing forth praise unto God; see Isa. 24.14. & Eph. 5.18, 19.

And the voice of the turtle is heard in our Land. ] Because this bird appears first, as swallows and other birds with us, at the coming in of the Spring, therefore is this also here added. Now because the turtle is an usual hieroglyphick of solitariness and mourning, therefore some Expositors hold, that by the voice of the turtle is meant the preaching of the Doctrines of mourning for sin, self denial, bearing the Cross, crucifying the old man, and such like, taught by Christ and his Ministers, or particularly by the Baptist, as the forerunner of Christ: But because all the other expressions joined with this, the budding forth of flowers, the singing of birds, &c. do apparently signify a time of joy, therefore it seems most probable, that this must likewise be so understood. And accordingly by the voice of the turtle, may be meant, 1. the preaching of the glad tidings of the Gospel of peace, even that voice of our Savior's, Mat. 11.28. Come unto me, all ye that labor, and are heavy laden, and I will give you rest, and that with respect to the turtles being an Emblem of peace: or 2. the Churches praying to God, or praising of God; which may be called the voice of the turtle, partly because the Church for her chastity and pure conjugal love to Christ, may be fitly termed his turtle dove ; see the Note, Psal. 74.19. and partly because it is by the holy Ghost, who appeared upon Christ in the likeness of a dove, Mat. 3.16. that the Church is acted both in her prayers and praises. Or if there were any respect had in this expression to the mourning of the faithful for sin, I conceive it must be upon this ground, because if this voice of the turtle ▪ come once to be heard in a Land, it is a most comfortable sign of near approaching deliverance.

Vers. 13. The fig-tree puttteth forth her green figs, &c.] Because the fig-tree and the vine are two of the last trees that shoot forth in the spring, therefore these are here mentioned in the last place, their budding forth being a sign, that the spring is now well come on; as our Savior expressly also saith of the fig-tree, Mat. 24.32. When his branch is yet tender, and putteth forth leaves, ye know that summer i • nigh. And because the fig-tree doth shoot forth her first green figs, before or together with her first leaves, whereas other trees do for the most part first shoot forth blossoms and leaves, and then afterward their several fruit, hence is the expression here used, The fig-tree putteth forth her green figs. And so for the next words, And the vines with the tender grape give a good smell ; that which seems intended is, that when the small little branches of the vines do first shoot out the flowers thereof, they yield a very pretty delightful smell; they give a good smell ; that is, though they yield no extraordinary strong sent, yet they send forth a very acceptable pleasant savor. However, that which is spiritually signified hereby is, either, 1. that both Jews and Gentiles (for the fig-tree may signify the Church of the Jews, and the vines the several Congregations of the Gentiles) should upon the preaching of the Gospel, betimes come in to Christ, and should be adorned with variety of graces, and bring forth the several fruits of new obedience, which should yield a sweet savor, being acceptable to God thorough Jesus Christ; or 2. that God would bless his Church after the winter of her low estate with peace, & the several sweet blessings of peace; as indeed a comfortable quiet condition is often promised the people of God under this phrase of their sitting under their vines, and under their fig trees, as in Mica 4.4. and elsewhere. And then again in the figurative expressions here used very observable it is, 1. that the people of God are here compared to fig-trees and vines, which usually bring forth in greatest plenty, and whose fruit is counted the sweetest of all fruits, to show, that Christians should bring forth fruit in great abundance, and that their obedience is very pleasing to God, Hos 9.10. And 2. that Christ doth not despise, but makes precious account of the first buddings of grace in young Christians, though far from that maturity and ripeness that afterwards he will expect from them.

Arise, my love, my fair one, and come away. ] See the Note on these words before, ver. 10. The repeating of them again implies, 1. the weightiness of that which the Church is here pressed to do. 2. With what speed she is required to do it, even presently without any delay; see Gen. 41.32. 3. Our dullness and sluggishness that must be so often pressed unto it: and 4. the exceeding love and mercy of Christ in being so urgent with her in that which was merely for her good.

Vers. 14. O my dove! that art in the clefts of the rock, in the secret places of the stairs.] The stairs here intended are, I conceive, the craggy places in rocks, which have the appearance of steps or stairs for men to climb up: so that by the clefts of the rock, and the secret places of the stairs, the same thing is meant, to wit, those holes and hollow places in high steep rocks, wherein doves are wont to build their neasts for the greater safety, and to hide themselves. Some conceive, that because the Spouse might keep in, notwithstanding she had been so earnestly invited to come forth, out of fear of being hardly used by the shepherds, therefore her Beloved doth here again desire her to come forth, in the confidence of his presence and protection, that so he might delight himself with seeing her, and conferring with her: However in the spiritual sense these words, O my dove! are an expression of the great love that Christ bears to his Church, and the great delight that he takes in her. In many regards the Church may be compared to a dove ; as, 1. Because the spiritual beauty of the faithful is like that of the dove; see the Note, Chap. 1.8. & Psal. 68.13. 2 ^lie , Because their spiritual chastity is also like that of the dove; see the Note, Chap. 1.15. 3 ^lie , Because they are meek and gentle and harmless as the dove; a bird, as some say, without any gall, and hath neither beak nor claws to do any hurt with: 4 ^lie , Because as the dove is a neat and cleanly bird, delighting to lodge in neat places, and to feed cleanly; so the Church delights in all kind of purity, she loves no ways of uncleaneness, nor delights to feed upon sinful pleasures, the dogs meat of the world, nor upon men's inventions, but upon pure Manna, the pure word of God, Christ, and spiritual things. 5 ^lie , Because as the dove is a sociable creature, delighting to consort and dwell together; so the Saints delight in the communion and assemblies of the Saints; whence is that, Isa. 60.8. Who are these that fly as a cloud, and as doves to their windows ; and 6 ^lie , Because the Church is subject to many fears, and is often in sorrow and mourning, and herein doth much resemble the dove, a timorous and fearful bird; Hos. 11.11. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria, and a bird that hath a mournful kind of tone; whereto many passages in the Prophets do allude, as Isa. 38.14. I did mourn as a dove ; & chap. 59.11. We mourn sore like doves ; & Ezek. 7.16. They that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, everyone for his iniquity. But the main thing here intended, is, that the Church is like the dove in regard of the doves hiding themselves in the clefts of the rock, and in the secret places of the stairs. And hereby is meant, either, that as the dove being a weak, helpless creature, no way able to defend her self against birds of prey, hath only this refuge left her, to fly into the holes and clefts of rocks, thereby to secure her self; so the Church, being weak in her self, and not able to grapple with her mighty enemies, is often in times of persecution constrained to fly into the farthest parts of the earth, and there to hide themselves and sit mourning like doves in secret corners; as it is said of those Confessors, Heb. 11.38. That they wandered in deserts, and in mountains, and in dens and caves of the earth ; see also Jer. 48.28. To which some add also the faithfulls withdrawing and retiring themselves out of a modest apprehension of their worthlessness and many infirmities, or a desire to serve God freely in secret, and so to avoid being suspected of hypocrisy: Or 2. the Churches seeking to secure her self from the wrath and judgments of God; and from the rage of persecutors, by flying thorough faith and prayer to God in Christ, as her rock of refuge: Or 3. The Churches sure safety, in that she is hid as in a rock, to wit, either, 1. in the inaccessible rock of God's election, which abideth forever, and cannot be overthrown, 2 Tim. 2.19. Or 2. in the mediation of Christ, the true Rock of shelter, Mat. 16.18. & 1 Cor. 10.4. even in the wounds that were made in his blessed body, which were as the holes in this rock: Or 3. under the secret of God's providence and protection; for which see the Notes, Psal. 32.7. & 61.2, 3. & 91.1.

Let me see thy countenance, let me hear thy voice. ] Some think that the Church is here invited to come forth out of the narrow limits of Judea, and to show her self amongst the Gentiles, and there boldly to preach the Gospel. It is best to understand the words generally, that the Church is here invited to enjoy communion with Christ more fully and comfortably then she had formerly done; for by letting him see her countenance is meant, that she should hold up her face with comfort, now the winter storms were over, that she should enjoy his presence in his Ordinances, and walk with him in all holiness and uprightness of conversation: and by letting him hear her voice is meant, that she should be much in praying to him, and praising his name, that she should let him frequently hear the voice of her supplications, Psal. 28.2. and the voice of her thanksgiving, Psal. 26.7. see also, Psal. 50.15.

For sweet is thy voice, &c.] The meaning is, that Christ delights in the prayers and praises of his people; according to that, Mal. 3.4. Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord ; & Pro. 15.8. The prayer of the upright is his delight ; yea even when she mourns as a dove before him, she is then most welcome to him: For the sacrifices of God are a broken spirit, &c. Psal. 51.17. And so for the next words, And thy countenance is comely ; the meaning is, that Christ delights in the spiritual beauty of his people; see the Note, Chap. 1.5. & Psal. 45.11. and loves to see her often presenting her self before him, yea even when she comes weeping, with a blubbered face, and a mourning countenance; for his work is to bind up the broken-hearted, &c. Isa. 61.1, 2, 3.

Vers. 15. Take us the foxes, the little foxes, that spoil the vines. ] Because of this word [ us ] some conceive that these words must be taken as spoken by the Bride-groom, and his Spouse jointly together: But this may be only, because the charge here given was for the advantage of both. And considering that it doth most properly belong to his authority and power to take order for the preventing of everything that may be distasteful to him or to his Spouse, it may seem most probable, that this is spoken by him to his Bridemen or companions, to wit, that his Spouse being now come forth to go with him into the fields, they should take order that their walking in the vineyards might not be the less delightful to them, by their seeing what spoil the foxes had made amongst the vines. Now in giving this charge, having said, Take us the foxes, (wherewith indeed Judea did abound, see the Note Judge. 15.4.) he adds, the little foxes, that spoil the vines ; and that either only as terming them little, with reference to wolves and wild boars, and other greater beasts, thereby implying that even these little foxes, as well as greater wild beasts, would do much mischief in the vineyards, to wit, by eating the ripe grapes, and by scraping holes about the vines, whereby they might be quite marred: or else as intending thereby the younger cubs, and that not only the old ones, but even these little foxes must also be taken, both because they would grow greater, and now being young they might be the more easily taken; and likewise especially, because these little foxes, by reason of their boldness, not being yet so wary as the old ones, and by reason of their wantonness in gnawing and scraping the vines, did often most mischief amongst the vineyards. And now for the spiritual sense of this place; First, It is clear, that by Christ's and the Churches vines here, are meant the several Congregations of God's people, or particular Christians, See the Note chap. 1.6. & Psal. 80.8. The vineyard of the Lord of hosts is the house of Israel, saith the Prophet, and the house of Judah his pleasant plant, Isa. 5.7. Secondly, Though by the foxes that spoil the vines, may be meant all the enemies of the Church in general, that waste and destroy God's people, as namely tyrants and persecutors, who for their craft and blood-thirsty rage, may well be called foxes (such as Herod was, who is called a fox, Luke 13.32.) and who may be here also termed the little foxes, by way of contempt, to imply that how highly soever such thought of themselves and of their mighty power, God would make no more of destroying them, then of taking so many little foxes; yet here, I conceive, by the foxes ere meant, at least principally, false teachers, heretics and schismatics; First, Because such are expressly called foxes in the Scripture, Ezek. 13.4. O Israel, thy Prophets are like the foxes in the deserts. Secondly, Because these are frequently noted in the Scripture to be men of much serpentine craft and subtlety; Deceitfull workers, transforming themselves into the Apostles of Christ, 2 Cor. 11.13. such as cover their self-respects, and mischievous purposes under a show of much zeal, and so lurking in the very bosom of the Church; and that by sleight and cunning craftiness, do lie in wait to deceive, Eph. 4.14. and by good words and fair speeches, and glozing pretences, and enticing carriage, and many other subtle courses, do indeed deceive the hearts of the simple, Rom. 16.18. And thirdly, Because these, by the name of little foxes, seem purposely to be opposed to the wild boar out of the wood, and the wild beasts out of the field, Psal. 80.13. that is, persecuting tyrants out of the Church, and that to imply, that though these do not root up and waste Christ's vineyard, as those other do, yet a great deal of mischief they do therein; and therefore their ways are said to be pernicious ways, 2 Pet. 2.2. and they are said to creep into houses, and to lead captive silly women laden with sins, led away with divers lusts, 2 Tim. 3.6. yea and to subvert whole houses, Tit. 1.11. whereto agrees that of the Prophet, Jer. 12.10. Many pastor • have destroyed my vineyard, they have trodden my portion underfoot; they have made my pleasant portion a desolate wilderness. And yet withal the mention that is made of the little foxes, may be also intended to imply, that even those that seem least hurtful amongst these seducers, must not be endured, and that they must be looked after betimes, when they first begin to show themselves, because then they may be more easily suppressed, and so the mischief, they will otherwise do, may be prevented. 3. The charge here given is to Magistrates, and Ministers principally, who are his vine-dressers, and the keepers of his vineyards; yet not so but that others in their places are required to be assisting herein. And 4 ^lie , by taking these foxes is meant, what ever holy means may be used to rid the Church of these pestilent seducers and disturbers of the Church, who are indeed no better then brute beasts (as the Apostle calls them, 2 Pet. 2.12.) made to be taken and destroyed ; they must be detected, and convinced, and confuted by the Ministers, and so taken (as I may say) in the net of the Scripture, yea they must by just censures be cast out of the Church, hunted and chased out of the Lord's vineyards; yea and if this will not make them give over doing mischief, they must be smoked out of their holes, and either chained up, or (if incorrigible) destroyed, by the power of the civil Magistrate, that the souls of God's people may not be destroyed by them.

For our vines have tender grapes. ] The meaning is, either that because the vines did already bud out with tender grapes, therefore it was fit that care should be taken to suppress the foxes, that the fair hopes they had of a comfortable vintage, might not by them be made frustrate; or else that therefore all diligence was to be used for the taking of the foxes, because now the grapes were so young and tender, the smaller matter would shake them off, or other ways destroy them. And so that which is mystically intended may be, that new gathered Churches, and young beginners in Christianity, are most in danger of Heretics and Schismatics, and ought with most care to be secured: Christ is careful of young Christians, and would not lose the hopes of the first buddings of grace.

Vers. 16. My beloved is mine, and I am his. ] Because of the words in the following verse, Turn my beloved, &c. therefore some conceive that this must be taken, as spoken by the Spouse to her Bride-maids, when her beloved had upon some occasion withdrawn himself. And again some think that from the 10. verse unto this verse, the Church related the words of her beloved, and here begins to speak what she thought of what he had said. But neither of these are necessary to be supposed. Only indeed this which the Church here saith, seems spoken as in answer to all those expressions of her beloveds love, which she had related in the foregoing verses; Having said there, how earnestly he had invited her to come forth to him, &c. hereupon she breaks forth into this way of boasting and glorying in the love of her beloved, in the mutual interest they had, and the delight and complacency they took one in another. My beloved is mine, and I am his ; as if she had said, I am sure of it, and can boldly speak it (according to that, 1 Joh. 4.16. We have known and believed the love that God hath to us, ) my beloved did first give himself to me, and then I made a total resignation of myself to him; and so by a Covenant of grace we are really united together as husband and wife; He is flesh of my flesh, and bone of my bone, and I am one spirit with him, He that is joined to the Lord, is one spirit, 1 Cor. 6.17. which is that the Lord by the Prophet saith, Ezek. 16.8. I sware unto thee and entered into a Covenant with thee, and thou becamest mine: and hence it is that our hearts are knit together in a bond of unchangeable love; my beloved desires no other love but me, and I desire no other beloved but him; we rest satisfied and are fully contented with one another's love: And hence it is that we enjoy full communion one with another; I have an interest in all that is his, all his graces and glorious excellencies, and he hath the command of all that I have. And this seems also to be another of those passages which are often repeated, as the burden of the Song. See the Note above, verse. 7.

He feedeth among the lilies. ] As if she should have said, He feeds his flock in fruitful, pleasant, flowred, and sweet pastures, such as may well be called gardens, rather then meadows; and therefore it is no wonder though I have set my heart upon him, and do thus triumph in his love. Some take the word [ He feedeth ] passively, and so would have the meaning to be, that the graces and services of his Saints are the choice dainties whereon Christ feeds, sweet and pleasant as lilies. And then of those that understand it actively of his feeding his flock among the lilies, (as before, chap. 1.7.) some say it is meant of his feeding his Saints in his heavenly Paradise, with sweetest pleasures and delights: But others again understand it better of the Church here below, to wit, either that Christ exerciseth his Pastoral office among pure and lovely Christians, lily-white Saints, and such as grow up as lilies, Hos. 14.5. or that he feedeth his flock with goodly Scripture truths and mysteries, or with very precious and sweet Ordinances: Or yet in more general terms this expression may imply, either that Christ is very sweet to his Spouse; or that he deals bountifully with his people, and carries himself with much sweetness towards them.

Vers. 17. Until the day break, and the shadows flee away, &c.] Some refer this to the last clause of the foregoing verse, He feedeth among the lilies, until the day break, and the shadows flee away ; and accordingly they would have the meaning to be this, that Christ doth the work of a Pastor amongst his pure and precious flock, feeding them with his holy Ordinances, until the morning of life eternal shall drive away the shadows of this world, and then there will be no farther need of the word and Sacraments, but he will converse with his Saints in a more glorious manner, and show himself to them face to face in the splendor of his heavenly kingdom unto all eternity. But taking the words as they are placed and joined together in our Bibles, Until the day break, and the shadows flee away, turn my beloved, &c. The mystical sense is far more clear, namely, that the Church, finding that her beloved had withdrawn himself, (which was hinted in the foregoing Note,) doth here call upon him to return again, and that as one not able to endure his absence, turn my beloved ; or rather, that she desires of him, being now present, and having now much cheered her with a gracious visit, that when ever he should see cause to withdraw himself from her, (as there are times indeed when Christ doth hide himself from his Church and people, Isa. 45.15. Verily thou art a God that hidest thyself, O God of Israel, the Savior ) he would be ready upon all occasions to return to her help and comfort again. As for the first branch of this verse, Until the day break, and the shadows flee away, some take it to be all one in effect, as if the Church had desired that this Christ would do, so long as there was a succession of day and night, that is, as long as the world should continue; As if she had said, As long as the Sun shall break out day after day in the morning, and as long as upon Sun-setting, the shadows shall flee away, (the ground of which expression is, because in the evening the shadows do run out in length, as seeming to flee away; according to that of the Prophet, Jer. 6.4. Woe unto us, for the day goeth away, for the shadows of the evening are stretched out) be ready seasonably to come in to my refreshing. And so they make this place parallel with that, Psal. 89.29, 36, 37. concerning which see the Notes there, and that this ( until ) is all one in effect, as if the Spouse had desired it might never be otherwise; see the Note above, ver. 7. But I rather take these words, Until the day break, and the shadows flee away, to be a Periphrasis of the day of Christ's second coming, which is elsewhere called, the day of the Lord, 1 Thes. 5.2. and the day of Christ, 2 Thes. 2.2. and with respect to the general Judgment that shall then be, the great and the terrible day of the Lord, Joel 2.31. By the darkness of the night in the Scripture is usually meant times of ignorance and sin, as, Mic. 3.6. Night shall be unto you, that you shall not have a vision, and it shall be dark unto you, that ye shall not divine, and the Sun shall go down over the Prophets, and the day shall be dark over them ; and Eph. 5.8. Ye were sometimes darkness, but now are ye light in the Lord. And so also times of trouble and sorrow, as in Lam. 3.1, 2. I am the man that hath seen affliction by the rod of his wrath; He hath led me and brought me into darkness, and not into light. And again by the day is often meant a time of knowledge, and holiness, and comfort, and joy; as in 1 Thes. 5.5. Ye are all the children of light, and the children of the day, &c. And Rom. 13.12, 13. The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly as in the day, &c. See the Note also, Esth. 8.16. And so here by the day break, and the shadows fleeing away, is meant the breaking forth of the Lord Christ, that Sun of righteousness, in the brightness of his glory at the day of his second coming, and the fleeing away of all the shadows of ignorance and sin, and misery thereupon; for as upon the breaking forth of the morning light, the darkness of the night, which is nothing else but the shadow of the earth interposed betwixt us and the Sun, doth suddenly vanish away; and as the shadows of the Ceremonial Law, as they are called, Col. 2.17. Heb. 10.1. did all flee away at the day of his first coming, so in the shining forth of that glorious morning of the day of his second coming, as it is called, Psal. 49.14. All the shadows of sin and ignorance and sorrow shall be suddenly chased away, after which there shall be no more any night, but the Church shall be forever in a state of perfect light and joy. That therefore which the Church here desires of Christ is, that he would always constantly, even unto the day of his second coming, be ready at hand to come in to her help and comfort in all times of tribulation and desertion, and so support her and stir up the graces that were in her, that she might persevere unto the end. I know some limit this request of the Spouse to the faithfulls desire of comfort in an hour of desertion, and so accordingly they understand her request thus, that her beloved would return, till by a thorough discovery of himself to her soul, he had wrought in her a sense and feeling of spiritual joy, which is that, say they, the Apostle Peter intends in these words, 2 Pet 1.19. Untill the day dawn, and the day-star arise in your hearts. But the former Exposition is more full a • d clear.

And be thou like a roe or a young heart upon the mountains of Bether. ] Or, as it is in the margin, Upon the mountains of division. We read not elsewhere of any place in the land of Judea, that was called Bether. The most probable opinion that we meet with is, that it was that place in the Land of Gilead, on the outside of Jordan, which is elsewhere called Bithron, 2 Sam. 2.29. and that the mountains here were called the mountains of division ; either, 1. Because they were divided in the top into many several hills; or 2. Because the river of Jordan was thereabouts divided when the Israelites did at first enter the Land of Canaan; or 3. Rather because this place was by Jordan divided from the Land of Judea. And so the ground, why the Spouse desires here that her beloved would in his return to her, be like a roe or a young heart upon the mountains of Bether, may be, either because in those mountains he used to feed his flock; or because it was a place much frequented by roes and young harts, and so all that is intended is, that he would be as speedy in his return to her, as those creatures are in their running upon the mountains of Bether. See the Notes above, ver. 8, 9. And again by Christ's coming to the help of his Church upon the mountains of division, may be meant, either, 1. his coming from the heavens to their help, which may be called the mountains of division for their height, and because they separate and divide betwixt us and God's presence of glory; or else 2. his coming to the Churches help and comfort in her several Congregations, dispersed abroad in several places all the world over; and too often sadly divided in regard of schisms and dissensions amongst themselves; or 3. his leaping over or subduing those mountains of sin and ignorance, whereby we are hindered from a full fruition of Christ. However, by his being like a roe or a young heart, is clearly meant his coming sweetly and swiftly to the help of his Church, according to those continual pantings of the faithful after Christ, Come Lord Jesus, yea come quickly.

CHAP. III.

Vers. 1. BY night on my bed I sought him, whom my soul loveth. ] It is not necessarily to be supposed, that in the several passages of this Song, there should be always an immediate dependence of every verse upon that which went before; they may represent what was done and said in several places and at several times. But yet that which follows here may well be taken as depending upon that which went before. It was hinted before, Chap. 2. ver. 8, 16, 17. that whilst the Spouse slept, her Beloved had withdrawn himself from her; And here now she proceeds to tell her Bride-maids how hereupon she behaved her self, By night on my bed I sought him, whom my soul loveth, to wit, as a wife that missing her husband in the dark night, doth first feel for him in the bed, and afterwards calls upon him, to see if he were in the Chamber. As for those words, him whom my soul loveth, see the Note, Chap. 1.7. Some say, that by the Spouses seeking her beloved in her bed is only meant, that she wished for him, and desired the time were come that she might find him there; and that because till the marriage was consummate between them, it was not proper to say that she expected to find him there. But considering the faithful are said in the Scripture not only to be espoused, but also to be married to Christ here in this world, as their husband; see Jer. 3.14. & Isa. 54.5. & Eph. 5.23. &c. (though indeed the full consummation of the marriage betwixt Christ and his Church in general, is not to be till Christ's second coming in glory.) I see no reason why this figurative expression may not be understood literally as it is in the Text, that she sought him in her bed. However, for the mystical sense of the words we must know, 1. that though Christ is always graciously present with his people, even in their worst condition, Isa. 43.2. & Psal. 34.15, 18. yet there are times when they may be without the sense of his favorable presence, occasioned by the terrors of some sore affliction, and the darkness that is upon their own spirits, or by his withdrawing the light of his countenance from them; and then it must needs be dark night with them; according to that, Isa. 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? 2. That in these times of desertion, the faithful being quickened by the Spirit of Christ, do usually seek to recover again some comfortable evidence of his gracious presence by resorting to his Ordinances, by meditation, prayer, repentance, and such like holy means of obtaining a comfortable communion with him: and 3. accordingly they may be said to seek him by night on their beds, 1. Because meditating of Christ by night on their beds (taking it literally) is one of the usual means whereby in such times of desertion the faithful are wont thus to seek after Christ; at those times when others take their rest, then their souls are tossed and troubled with longing desires after Christ: as it is expressed, Isa. 26.9. With my soul have I desired thee in the night, yea with my spirit within me will I seek thee early: Or 2. Because this many times befalls them, when they were immediately before wholly at ease and quiet; even when the faithful enjoy full content in regard of outward delights, and being withal free from all fears of their interest in Christ; do lay themselves down securely, as it were on a bed of ease, many times by the wakening of God's Spirit, they are brought to bethink themselves more seriously of their estate, and to inquire whether the quiet and peace of conscience they enjoy be found and well-grounded or no; and not finding it so, they set themselves to seek after it, and all their outward contentments and delights yield them no delight at all without that: or 3. Because they seek after Christ in the darkness of tribulation and desertion, with quiet, patient, and submissive spirits, being content quietly to wait upon God: or 4. Because they seek after Christ idly, being too much taken up with their worldly enjoyments, and not with that anxiety and diligence and pains, as it is fit Christ should be sought; they would be glad to enjoy the sweetness of Christ's gracious presence, but are loath to abandon their carnal delights. And 5. to this some add, that the faithful seek Christ by night on their bed, when in an hour of desertion they seek him in the place of God's public worship, (called before the Churches bed, for which see the Note, Chap. 1.16.) where they are wont to enjoy his gracious presence, and the embracings of his loving kindness. But of this I conceive the Church speaks in the following verse.

I sought him, but I found him not. ] This implies how eager she was to find him: The repeating of the word, say some, I sought him, and then again I sought him, implies that she was constant and earnest in seeking. But it may be added by way of bewailing the succeslesnesse of her endeavors, at least for a time, or in that way of seeking him in her bed. Where Christ is sought in times of desertion, he is not always presently found: The faithful may seek him by solitary meditations alone by themselves, and yet find no comfort; but especially when men seek him coldly and idly, no marvel though then he still hides himself; unless the Church doth rouse herself out of the bed of carnal ease, and seek Christ with zeal and fervent desires, he will still stand aloof from her, Jer. 29.13. Ye shall seek me and find me, when ye shall search for me with all your heart.

Vers. 2. I will rise now, &c.] Here the Spouse makes known, that missing her beloved she could take no rest in her bed, but resolved with herself what is here expressed, I will rise now ; that is, presently, without any delay, lest I lose mine opportunity: And go about the City in the streets, and in the broad ways, I will seek him whom my soul loveth ; as if she had said, I will spare no pains, but will seek him diligently everywhere: for seeking in the streets, and in the broad ways, imports a busy and narrow search, according to that, Jer. 5.1. Run ye to and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, &c. That which is intended is, that though the faithful in a time of desertion do not presently find Christ, yet they will not give over, but will continue seeking still, and will be content to undergo any pains and trouble, that they may come to enjoy his favorable presence. By the Spouses rising out of her bed may be meant, the faithfuls self-denial in regard of their ease, and worldly contentments, and resolute abandoning of all things that may hinder them from seeking the gracious presence of Christ, and that peace of conscience which thereby they shall be sure to enjoy: Or, by her rising and going about the City in the streets, and seeking her beloved in the broad ways, may be meant, That when the faithful cannot obtain any sensible apprehensions of their interest in Christ, and of his gracious presence by their own private meditations, or what ever else was intended in the foregoing verse by seeking him by night on their bed (for which see the Note there) they are wont then to seek it in other ways, as either 1. By going to the Word and other holy Ordinances in the public assemblies of God's people, where Christ useth to teach, as Solomon elsewhere saith, Prov. 1.20, 21. Wisdom crieth without, she uttereth her voice in the streets, she crieth in the chief place of concourse, in the openings of the gates, in the City she uttereth her words: See also Neh. 8.1. & Luk. 13.26. Or 2. By consulting with as many of the Saints and servants of God, as possibly they can, and getting directions from them, yea by observing the courses of all sorts of people, and how it fares with them. Or 3. by stirring up the graces that are in them, and buckling themselves to act their graces with all cheerfulness and zeal, to walk in those ways which Christ hath prescribed them, and to tread in his steps. And indeed this is the very reason why Christ doth sometimes hide himself from his people, that hereby they may be brought to seek him the more earnestly, even as David did, when he said, Psal. 63.8. My soul followeth hard after thee: and so this is one of the main benefits which the faithful reap by their tribulations and desertions, that hereby they become more fervent and industrious in the ways of Christianity, Psal. 119.67. they become so violent upon this, that as men besides themselves, they mind nothing in a manner, but this, (as it was with the Spouse here, that could not stay till morning, but in the dark night ran alone up and down the City to seek her beloved) a zeal which worldlings judge to be no other but madness, 1 Pet. 4.4. They think it strange, that you run not with them into the same excess of riot, speaking evil of you. See also Act. 26.24.

I sought him, but I found him not. ] That is, Though I sought him with all that earnestness that is before expressed, yet I could not obtain that sensible evidence of the presence of his grace that I desired. Some hold that the drift of this passage is to signify that Christ is not to be found amongst the greatest multitudes, or by the most common and generally received opinions of men. But rather the drift of it is to show, that even when the faithful do use the means appointed for the clearing of their evidences of their interest in Christ, yet they may for a while still continue in darkness; and that because Christ may still hide himself, either for the greater trial of their graces, their faith, patience and constancy: or else to bring them to use the means more seriously and diligently then they have formerly done.

Vers. 3. The watchmen that go about the City, found me. ] That is, they found her wandering by night up and down the City to seek for her Beloved. And if by the City we understand Jerusalem, the City of God (as indeed, where should the faithful look for Christ but there?) then by the watchmen must needs be meant, either the Prophets and Apostles, and other true Pastors, or such at least, as are in the place of Pastors and Teachers, together with other officers of the Church: for such are usually in the Scripture called watchmen, as in Ezek. 3.17. Son of man, I have made thee a watchman to the house of Israel: and Isa. 62.6. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord keep not silence. And Heb. 13.17. Obey them that have the rule over you, and submit yourselves; for they watch for your souls. See also Isa. 52.7, 8. Some Expositors I know hold that by these watchmen are meant the wisemen and the Princes of the world that are mere strangers to the mysteries of Christ, 1 Cor. 2.8. And others, that hereby are meant Heretics, that are still going about everywhere to deceive, and that because it is not said that the Spouse did here receive any information from these watchmen concerning her beloved, and Chap. 5.7. it is expressly said that they smote her and wounded her. But considering that the word watchmen doth properly import such as by their place are to watch over the souls of God's people, most probably it must be meant of such as are Pastors and Teachers in the Church; either, First, Such as are able and faithful watchmen (and then observable it is, that they found out the Spouse, and not the Spouse them; which intimates, that it is the duty of faithful Ministers to seek out those, that look not after them.) Or secondly, Such as are in place of Pastors, but no way fit for the place, being false teachers, blind and ignorant, such as the Prophet complains of, Isa. 56.10. His watchmen a • blind; they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber ; and therefore no marvel though the Church could receive no satisfaction from them.

To whom I said, Saw ye him whom my soul loveth? ] The vehemency of the Spouses desire after her beloved is set forth by this, that not fearing the watchmen, when they came upon her, she either stayed not till they questioned her, or regarded not what they said, (if they did speak to her) but presently fell upon enquiring of them, whether they had seen her beloved, not being ashamed to own her Love to be the cause of her nightly wandering; as likewise by this, that she speaks, as if she thought nobody could be ignorant of her love, and as if everybody must needs know, and love and admire her beloved, as well as she. All which doth notably set forth how impatiently desirous the faithful are of enjoying communion with Christ; and how far they are from being afraid or ashamed to own him and their love to him, before those that have most power in their hands.

Vers. 4. It was but a little that I passed from them, but I found him whom my soul loveth. ] That is, It was but a little while, or I was gone but a little way after I had inquired of them, ere I found my beloved. They that by the watch-men of the City do understand heretical teachers, or such as are in the place of the Ministry, but are no way such as they ought to be, do accordingly observe that men must pass by such before ever they can hope to find Christ. Let them alone (saith our Savior of such watch-men, Matth. 15.14.) they be blind leaders of the blind. But understanding thereby the faithful teachers of the Church, hereby is implied, 1. that even in the use of the means, Christ is not always presently found; he may for a while hide himself from afflicted consciences, though they seek for comfort from the ministry of the word, both that their joy may be the greater when they do find him, and that they may not ascribe their comfort to the excellency of the means, but to the free grace of Christ in revealing himself to them: 2. That they that persevere to seek Christ in the use of all holy means, shall be sure notwithstanding at last to find him; Seek and ye shall find, Mat. 7.7. Such love in seeking Christ shall be at last successful, Joh. 14.21, 23. when they begin to think themselves past all hope, then on a sudden Christ doth often manifest himself to them sooner then they expected, Heb. 10.37. Yet a little while, and he that shall come will come and will not tarry: yea and 3. that this is usually by the help of directions and instructions formerly received from God's Ministers; (as here it might be by the watch-men's directions that the Spouse found her Beloved, though their answer be not expressed) those instructions, that did no good for the present, may yet after a while be effectual for comfort.

I held him and would not let him go, &c.] This sets forth the vehemency of the Spouses affection; As soon as I found, I catched hold on him, saith she, and held him fast, and would not let him go: which agrees fully with that which Solomon elsewhere directs us to do, Pro▪ 4.13. Take fast hold of instruction, let her not go, &c. When the faithful after a time of desertion do recover the gracious presence of Christ, they are the more careful and zealous to cleave fast to Christ; after so much hazard and sorrow in the loss of him for a time, and so much pains taken to find him again, they are loath and fearful by any negligence on their part to loose him anymore, and therefore they use all holy means to make his presence familiar and perpetual, & determine they will not part with him for any advantage in the world: as Jacob resolved w • en he was wrestling with the Angel, Gen. 32.26 I will not let thee go, except thou bless me, so they resolve not to part with Christ, till they receive that blessing from him, Matth. 25.34. Come, ye blessed of my father, inherit the kingdom prepared for you. And so accordingly some understand the following words, Untill I had brought him into my mothers house, and into the chamber of her that conceived me ; to wit, that the Spouse resolves not to part with Christ, till she with him was brought, or till she had brought him formed in her heart, Gal. 4.19. into the heavenly Jerusalem. But indeed that is not the exposition that is most generally received. This expression, I held him and would not let him go, until I had brought him into my mothers house, &c. is suited to the modesty of a virgin, that would do nothing without the consent of her mother, and likewise to the custom of those times, namely, that the women used to dwell in each family apart by themselves; see Gen. 24.67. And for the understanding of the spiritual meaning hereof we must know, 1. that this may be spoken in the name of several believers, who call the universal Church their mother that conceived them: or that the Church that is at present militant upon earth, may term the Church in former times her mother, from whom she received her being: and 2. that by my mothers house, and the chamber of her that conceived me, is meant, either, 1. the public Assemblies of God's people; and so that which is intended is, that when the faithful have found the sweet discoveries of Christ's love to them, their endeavor then is to bring him into the public Assemblies, there to praise and magnify his name, and to tell of his love to them, to be ravished with his desired embraces, and to communicate her comforts to others, that they also may rejoice with her: yea and some do hereupon apply it more particularly, as that the Church of the Gentiles doth here express her resolution not to be satisfied till she have brought Christ into the several assemblies of the converted Jews, from whom she did at first receive the knowledge of Christ. Or 2. The heart and conscience of believers, where faith dwelleth, Rom. 10.10. and then the meaning is, that when the faithful have gotten some comfortable evidence of God's love in Christ, they resolve not to let go their hold of him, till they have gotten full and constant assurance of their election and salvation by Christ, that so Christ and they may enjoy constant, familiar and delightful communion one with another, as those do that live under the same roof in their mothers house: for the word, until, see the Note, Chap. 2.17.

Vers. 5. I charge you, O ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up nor awake my love, til he please. ] The very same passage, word for word, we had before, Chap. 2.7. for which see the Note there. Only observable it is, which is here added by several Expositors, that this passage seems to be thus repeated with reference to a custom, then used and even to this day continued amongst us, to wit, that they were wont with songs and the noise of musical instruments before the Bride-chamber to awaken the Bridegroom and the Bride, by way of congratulating their marriage to them.

Vers. 6. Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? ] The best of Expositors hold, that here begins a new passage of this Song, which hath no dependence upon that which went before; (for which see the Note, Chap. 3.1.) wherein the Bridegroom, or rather the friends of the Bridegroom or Bride, (who are still the Chorus in this Pastoral) discovering the Spouse afar off, coming from feeding her flock, or driving home her flock out of the wilderness, (for any Country that is not frequently inhabited, and full of houses, is usually in the Scripture called a wilderness, see Exod. 3.1. & 1 Sam. 17.28.) do thereupon break forth into this expression of admiration, Who is this that cometh out of the wilderness, like pillars of smoke, &c? As if they had said, What Country damosel is this, that comes up from the desert in so stately a manner? Oh how lovely and comely and delightful is she! Her tallness and straightness is set forth by comparing her to pillars of smoke ; and that which is added of her being like pillars of smoke, perfumed with myrrh and frankincense, with all the powders of the merchant ; that is, smoke that ariseth from the burning of the sweetest of all powders, either hath relation to her perfumed attire, or else is intended only to set forth, that she was as pleasing for her beauty and comeliness to the eye, as such rich perfumes are pleasing to the smell. And because she is represented as ascending up in a mountainous Country, where the higher she went up, and the nearer she came to them, the more her tall stature was discovered to them, and the more they smelt her sweetness, therefore she is said to go up like pillars of perfumed smoke. Now all this is to show how spiritually glorious, comely and delightful the Church is, even to admiration, either in the eyes of Christ, or of the Angels and the faithful servants of Christ, his friends and Bride-men, yea in the eyes of all that shall well take notice of her: first, she is said to come out of the wilderness, (and that as in allusion to the Israelites being carried out of the wilderness into Canaan) and that either, 1. Because she is called out of the world, which is as a wilderness, dry and barren, and void of all goodness, untilled, full of briars and thorns, a place of wild and savage beasts, and because she is content to abandon the world, and all her carnal lusts and worldly enjoyments, that she may go up to Christ. And this indeed was most evident in the conversion of the Gentiles, who out of barbarism were turned to be such a holy people; and therefore it is mentioned often in the Scripture as a strange and wonderful thing; as in Isa. 35.1. The wilderness and the solitary place shall be glad for them, and the desert shall rejoice. And Chap. 43.19, 20. I will make a way in the wilderness, and rivers in the desert; The beast of the field shall honor me, the dragons and the owls, &c. Or 2. with respect to her being delivered from some sad, desolate, wilderness condition, wherein she had been for a time, by reason of some sore persecutions by tyrants, or some grievous troubles occasioned by some pestilent heretics and schismatics, that had bereaved her of much of her beauty and glory. Secondly, she is said to ascend like pillars of smoke, both with respect to her being raised by faith above the world, and her mounting up in her affections and conversation heavenward, whether her beloved is gone before her; and because she did in her first originals grow up and increase exceedingly, multitudes being daily added to the Church, and that when her spiritual beauty and glory was hidden from the world under an afflicted, obscure, smoky condition, and there was no outward power nor worldly wisdom or eloquence used in persuading men to come in to her, as likewise because of her courage and boldness in the exercise of the true Religion, without any omitting thereof for fear, or any other base respect. And, thirdly, she is said to ascend like pillars of smoke, perfumed with myrrh and frankincense, &c. as in allusion to those pillars of smoke which used to arise from the sacrifices of the Temple, where there was much incense burnt, Psal. 141.2. to set forth the fragrancy of her virtues and graces, and the spiritual sacrifices of prayer and thanksgiving, and other good works, which do continually come up before God, and make them a sweet savor unto him, 2 Cor. 2.15. See also, Act. 10.4. Phil. 4.18. & Revel. 5.8.

Vers. 7. Behold his Bed, which is Solomon's. ] These may be the words of the Spouse, the Church, who in the foregoing verse was discovered coming out of the wilderness, and mounting up heavenward; wherein by setting forth the magnificent glory of Solomon's Spouse, in regard of the bed, which he had prepared for her; she seeks to imply, that if one that were betrothed to Solomon must needs long to have her marriage consummate, that she might enjoy him in such state and glory, it could not seem strange, that she should hasten to the enjoyment of her beloved, the true Solomon, whose glory was so far greater, then the others; see the Notes, 2 Sam. 12.24. & 1 King. 4.23, 24. But it is more generally held, that this also, with that which follows in the rest of this Chapter, is added by those that admired the Spouse in the foregoing verse, to wit, the Bridegroom, or his friends, and that by way of encouraging her still to hasten to her Beloved, that had provided so magnificently. And by this bed of the true Solomon is meant, either, 1. the holy assemblies of God's people; or 2. the hearts of God's people; for which see the Notes before, Chap. 1.13, 16. Or 3. The kingdom of heaven, where the Saints shall enjoy the love, and presence, and delightful embraces of the Lord Christ, their husband, and that with incomprehensible rest and peace unto all eternity. Some indeed would have this bed of Solomon's to be prayer, and others the Scripture, in both which indeed the faithful do often enjoy sweet communion with Christ. But the former expositions seem more clear and proper.

Threescore valiant men are about it, of the valiant of Israel. ] It may well be that Solomon had this very number of valiant men, of his own subjects, that he might have the more assurance of their faithfulness, (such as were David's Worthies,) to watch every night, as a royal guard, before his chamber; see the Note, 2 Sam. 11.9. Or else a definite number may be put for an indefinite. But however hereby doubtless is figured, (as in allusion to the watch that was kept by night in the Temple, Psal. 134.1.) either how safely without all danger or fear the Church shall rest with Christ in heaven, or else the keeping and safe-guarding of the persons, the hearts and minds of the faithful here in this world, partly by God's provident care over them, 1 Pet. 1.5. and partly by his causing them by his Spirit to keep a diligent watch over their own hearts and ways, Pro. 4.23. Keep thy heart with all diligence ; by means whereof they are both secured from dangers, Psal. 91.1▪ 5. and likewise they enjoy much sweet quiet and rest in their minds, Pro. 3.23, 24. According to that of the Apostle, Phil. 4.7. The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Yea by these threescore Worthies keeping the bed of the true Solomon, may be meant, either, 1. the holy Angels, true Israelites indeed, holy and faithful, who excel in strength, Psal. 103.20. and do continually take care for the preservation of God's people, Psal. 34.7. Or 2. the faithful Pastors and Ministers of the Church; those spiritual watch-men, spoken of before, ver. 3. for which see the Note there. Or 3. the pen-men of the Scripture, whose writings tend many ways to the rest of Believers, Rom. 15.4.

Vers. 8. They all hold swords, being expert in war. ] That is, They are all valiant expert soldiers, that know well how to handle their weapon. And if by this guard, as is said in the foregoing verse, we understand the Angels, then hereby their exceeding great power and prowess is signified; but if thereby we understand the Pastors and Ministers of the Church, then the meaning may be, that they stand always armed with that sword of the Spirit, which is the Word of God, Eph 6.17. which is quick and powerful, and sharper then any two edged sword, piercing even to the dividing of soul and spirit, and of the joints and marrow, Heb. 4.12. and are able men, each of them well knowing how to use this weapon skillfully for the defense of the faithful against all that oppose them and seek their ruin; Holding fast the faithful word, as he hath been taught, that he may be able by sound doctrine, both to exhort, and to convince the gainsayers, Tit. 1.9.

Every man hath his sword upon his thigh, because of fear in the night. ] For the sword on the thigh, See the Note, Psal 45.3. That which is mainly intended hereby, seems to be, that both Angels and Ministers are watchful over the Churches peace and safety, and cheerfully ready to defend her from all sudden dangers and fears, especially such as she may be subject to through ignorance or error, or the secret attempts of the rulers of the darkness of this world, Eph. 6.12.

Vers. 9. King Solomon made himself a charet of the wood of Lebanon ] That is, of Cedar, which was the chief wood of Lebanon, concerning which, see the Note, Chap. 1.17. Some read this, as we see in the margin of our Bibles, King Solomon made himself a bed of the wood of Lebanon ; and accordingly they hold that here there is given us a fuller description of the richness and magnificence of that bed mentioned before, ver. 7. But it seems more probable, that the word here used in the Original, which is indeed nowhere found but in this place, doth rather signify some Litter, such as our Sedans are, or some Couch-coach or Charet of state, which Solomon provided for himself and his wife to be carried in, at the time of their nuptials, or when ever they meant to show themselves in any way of pomp and triumph amongst the people; and that because of those words that follow, ver. 11. where the people are called forth to the beholding of this glorious sight, Go forth, O ye daughters of Zion, and behold King Solomon, &c. However the drift of this passage seems to be the same with that before, ver. 7. namely, by setting forth further the magnificent state of Solomon, to imply how much more desirable the enjoyment of Christ, the true Solomon is, whose glory doth so far transcend the glory of Solomon, as in other things, so in regard of this his Charet; for by this Charet is meant, either 1. The human nature of Christ, wherein the Lord of glory shown himself amongst men, And we beheld his glory, the glory as of the only begotten of the Father, Joh. 1.14. which was richly adorned with the gifts of the Holy Ghost, and which he made and assumed to himself, being the more fitly compared to the Cedars of Lebanon, because it never saw corruption, Act. 2.31. Or 2. The word of the Gospel, which is indeed of Christ's own framing (we received it wholly from him, and must not vary in the least from that form of doctrine, which he delivered to us) and wherein Christ doth ride as in a triumphant Charet from one place to another all the world over, and so shall do always; and therefore it is called the everlasting Gospel, Rev. 14.6. Or 3. The Church, made up by Christ of particular Saints, those incorruptible Cedars, Psal. 92.12, 13. wherein by the profession and preaching of the Gospel, Christ is continually carried up and down, as in a Charet amongst them.

Vers. 10. He made the pillars thereof of silver, &c.] Which was indeed very plentiful in Solomon's days, 1 King 10.27. The bottom thereof of gold ; that is, the couch or seat whereon they were to sit, or lie, was made of rich cloth of gold: The covering of it of purple ; that is, the upper part of it, or the curtains, which was the covering of those that sat in it, was made of some costly purple stuff: The midst thereof being paved with love for the daughters of Jerusalem ; the meaning whereof I conceive to be this, that the inside of this Charet was all lined with curious hangings of needle work, full of love stories, or richly adorned with all variety of precious stones, the love and delight of the daughters of Jerusalem. And perhaps this word paved, is used figuratively, to show that the very flour of the coach, whereon they set their feet, was overlaid with such rich clothes of tapestry, and as in allusion to that variety of artificial works that used to be in their pavements in those days. And now according to the several Expositions given of Solomon's Charet in the foregoing verse, we may also spiritually apply the several parts of it, as they are here particularly described, the more to set forth the glory of Solomon, and under that the glory of Christ, of whom Solomon was a type First, Understanding by the Charet the human nature of Christ, by these pillars of silver may be meant, the precious gifts wherewith his human nature was adorned: and 2. By the bottom thereof of gold, the singular and transcendent purity of his nature, free from the least stain of sin, which made it fit for the habitation of the only begotten Son of God. And 3. by the covering of it of purple; the form of a servant, under which the glory of his Godhead was covered or hidden from the eyes of men, especially with respect to his bloody passion, for which it is said to be of purple ; and 4. by the midst thereof being paved with love for the daughters of Jerusalem ; the heart of Christ, fully fraught with love, which made him undertake the work of the redemption of God's chosen ones, or the amiableness of his doctrine and conversation, which drew the people to love and admire him. But secondly, understanding thereby the word of the Gospel, whereby Christ is carried forth into all nations, then by these pillars of silver may be meant the firm and certain truths therein contained, pure as silver, Psal. 12.6. or the several Articles of the Christian faith: and by the bottom of gold, the Covenant of grace contained therein, more precious then gold, which is the ground-work of Christ's love to the Saints, and that whereon the Saints rest for life and salvation, as on a sure foundation; and by the purple covering, the rich and pleasant promises of the people, which are comfortable coverings to them to shelter them from all evil; and by the midst paved with love, those many Scripture-Stories, the whole scope whereof is to set forth the love of Christ to his Saints, and the love which they likewise have shown to their Lord Christ. And thirdly, Understanding thereby the Church, then by the pillars of silver may be meant, the stability of the Church, and the perseverance of the Saints; or the goodly graces wherewith the Church is adorned; or rather, the Prophets and Apostles, Eph. 2.20. and so also other the faithful Ministers of Christ (wisdoms seven pillars, see the Note, Pro. 9.1.) who by the doctrine of the Gospel are to bear up the Church, and by the purity of their lives to be an ornament to her; according to that of the Prophet, Mal. 3.3. He shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, &c. And by the bottom thereof of gold, the faith of Believers, much more precious then gold, 1 Pet. 1.7. or the purity of their hearts, or the peace and quiet of their consciences, by means of their reconciliation with God thorough Christ; and by the purple covering, the heavenly power wherewith the Church is protected, or their hope of heavenly glory, or rather their outward conversation, which is Prince-like, holy and heavenly, those robes of righteousness, which are also washed in the blood of the Lamb, Revel 7.14. and many times made the more glorious thorough their sufferings for Christ; and by the midst thereof being paved with love for the daughters of Jerusalem, the shedding abroad of the love of Christ in the hearts of the faithful, and the ardent love which this fetches back from them both towards God and Christ, and their brethren, yea indeed toward all men whatsoever, all tending to the glory and delight of the elect of God, the daughters of Jerusalem. Some refer these last words to all that is said before concerning this charet, to wit, that it was wholly made for the use of the daughters of Jerusalem, or that they might be pleased with the sight of it, or that they might be won highly to love and esteem Solomon. But most Expositors apply it to the last branch only.

Vers. 11. Go forth, O ye daughters of Zion, &c.) This may be taken as spoken, together with that in the foregoing verses, by the Bride-groomes friends, or rather by the Bride her self, who upon occasion of that which was said in the foregoing verses concerning the magnificence of her Beloveds charet, the true Solomon, doth call upon others to go forth and behold that goodly sight, yet not to gaze so much upon the richness of the charet, as to behold the magnificence of him that sat in it: And behold king Solomon, with the Crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart: which may be meant of the Royal Crown, and his mother Bathsheba may be said to have crowned him herewith, because it was by her means that he, rather then any other of David's sons, was crowned King, 1 King. 1.16. or rather it may be meant of some garland or crown which his mother provided for him against his nuptials; for though no such thing be expressed in the Scripture, yet it may well be that there was a custom in those times, that mothers at the marriage of their sons amongst other ornaments provided garlands, wherewith they crowned their heads, and so the mothers of Princes provided crowns of gold for them: In allusion whereto this may be spoken, Behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, &c. As if the Bridegroom's friends, or the Bride her self had said, Consider of Solomon's state in this his charet, and compare it with that of our Bridegroom, and you will find that his was as nothing in comparison; Or thus, You that never saw Solomon with the crown on his head in the day of his espousals, come forth and behold his express image in this our Solomon, and you will find the glory of our Solomon doth far surmount his. As for the spiritual sense of these words, we must consider, 1. that Zion being the most eminent part of Jerusalem, and so a type of the Church, as Jerusalem was, (see the Note, Psal. 2.6.) the daughters of Zion, are the same that were before termed the daughters of Jerusalem, chap. 1.5. for which see the Note there. 2. That by the going forth of these daughters to behold king Solomon is meant, that Christians should go out of themselves, out of all their sins, their worldly entanglements and carnal confidences, and out of the false Church, Zion transformed into Babylon, and should by the eye of faith behold Christ, the true Solomon, the King of heaven and earth, and more peculiarly the King of Zion, and to their astonishment and joy, observe and consider how much his magnificent state did excel that of Solomon, which is much the same with that, Zach. 9.9. Rejoice greatly, O daughter of Zion, shout O daughter of Jerusalem; behold thy King cometh unto thee. 3. That by the crown wherewith his mother crowned him is meant, either those faithful souls that by the preaching of the Gospel are won and converted to Christ; or the glory and honor, which the Church hath in all ages yielded to Christ by owning his sovereignty, by placing all her hope of salvation in him, and spreading abroad throughout the world, by the preaching of the Gospel the glory of his person and kingdom, the great love he hath shown to his people, and the great things he hath done for them. Both which we may the rather pitch upon. 1. Because the Scripture speaks of the Church, the Congregation of the faithful, as the mother of Christ, Revel. 12.1-5. and in the Church by the word of faith Christ is conceived, Gal. 4.19. My little children, of whom I travel in birth again, until Christ be formed in you ; and Christ himself did profess, whilst he was upon earth, that he esteemed and honored them, as his mother, Matth. 12.50. 2 ^lie , Because Christ is indeed by the faith of the Saints honored in the world, as the king of Israel, Joh. 1.49. When Christ ruleth in his Church by the scepter of his word, and people submit to his law and government, they then set the Crown upon his head; and thence it is that Christ said of his Disciples, Joh. 17.10 that he was glorified in them. And 3 ^lie , Because the Scripture doth speak of the faithful that are by the Church converted and won unto Christ, as his glory and crown; as Isa. 62.3. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. And indeed if a people converted to Christ may be termed the Crown of that Minister by whom they are converted, as the Apostle calls the Philippians his joy and crown, Phil. 4.1. and a good wife may be termed a crown to her husband, Pro. 12.4. well may the faithful, who are the Spouse of Christ, a chosen generation, and a royal Priesthood, 1 Pet. 2.9 be said to be the crown, wherewith his mother crowned him: yea and the rather haply may Christ be said to be crowned by his mother, the Church of the Jews, because his first converts were gathered there. And 4. By the day of his espousals, and the day of the gladness of his heart, is meant the time when a people are by the Gospel won to the faith, whence is that of the Apostle, 2 Cor. 11.2. I have espoused you unto one husband, that I may present you as a chaste virgin to Christ ; for then doth the Lord begin to rejoice in such a people, even as a Bridegroom rejoiceth over the Bride, Isa. 62.5. Yea and some do apply this particularly to the glory and dignity wherewith Christ was crowned after his resurrection, Heb. 2.9. which might also be called the day of his espousals, and of the gladness of his heart, because he had then procured his Church to be presented to him as a glorious Spouse, (even as Eve after Adam awoke from sleep was presented unto him) which was to the Lord a matter of great triumph and joy.

CHAP. IV.

Vers. 1. BEhold, thou art fair, my love, behold thou art fair. ] Here it is clear that Christ the Bridegroom doth extol the beauty of the Church, his Spouse, and that by way of a kind reply to that discovery she had made of her high esteem of him, if the later part of the foregoing Chapter be, as it is by many, understood of her: We had the very same expression before, Chap. 1.15. for which see the Note there; yet some apply this particularly to the Church of the Jews.

Thou hast doves eyes within thy locks. ] Having extolled the Spouses beauty in general, he proceeds to set forth her beauty in many particulars, the several members of the Church, or the manifold graces, wherewith she is adorned; And accordingly begins with her eyes, the most eminent and beautiful part: The first words, Thou hast doves eyes, were also opened before, Chap. 1.15. But here they are repeated with an addition, Thou hast doves eyes within thy locks ; haply, in allusion to the custom of Brides having their hair hanging loose about them, which made their eyes shine forth from between their locks with the more beauty and loveliness. Now first because by these dove-like eyes, I conceive, the Churches Teachers are here principally meant, (though some understand thereby faith, the first and chief of all Christian graces, without which it is impossible to please God, Heb. 11.6. and others add Magistrates to Ministers, to make up the Churches two eyes.) and 2. Because the locks seem to be mentioned here as an ornament to the eyes, therefore it seems most probable that the drift of this expression, Thou hast doves eyes within thy locks, is to show, 1. that in the public assemblies of God's people the Teachers, as the eyes and lights of the Church, are most conspicuous; and 2. that such full assemblies, when they receive the word into believing hearts, and thrive under their teaching, are as the locks to the eyes, a great ornament unto their Teachers, Phil. 4.1.

Thy hair is as a flock of goats that appear from mount Gilead. ] Or, that eat of mount Gilead, as it is in the margin, that is, that feed on mount Gilead, a fruitful soil, where the cattle, that were bred, were fat and fair. The Spouses beauty is farther here set forth by showing that her hair, which indeed the Apostle terms a woman's glory, 1 Cor. 11.14. was as great an ornament to her head, as such a flock of goats were to mount Gilead, in the eye of those that from a far did look up and behold them grazing there; and that because her hair was thick and long, fine and soft, and bright, and curled, and kept in neat and good order; and therein like to a long flock of goodly goats going close together, whose hair also, especially when they were fat and in good liking, used to be curled and long, (whence it was that they made coverings or curtains for the Tabernacle of goats hair) for which also see the Note, 1 Sam. 19.13. In all which, as likewise in the following similitudes, it is very observable, how Pastoral-like the expressions still are. And hereby is meant spiritually, either the Churches outward profession of religion, which is indeed a great ornament to her, or her good works, or more particularly, the pure and holy thoughts and meditations in the minds and heads of the faithful, still ascending heavenward, which though they be innumerably many, yet by the watchfulness of the Saints, are kept in good order, as a flock of goats by the shepherd, or rather the multitude of believers, numberless as the hairs upon a man's head are, who when they meet together in full assemblies to wait upon God in his ordinances, are as goodly a sight as a flock of goats upon mount Gilead.

Vers. 2. Thy teeth are like a flock of sheep, that are even shorn, which came up from the washing, &c.] Because the teeth are many, and their comeliness consists much in the whiteness, cleanness, brightness, and evenness of them, therefore it is that the teeth of the Spouse are here compared to a flock of sheep that are even shorn, which came up from the washing: yea and there may be an allusion in this expression to the usual means of keeping the teeth white and sweet, which is often washing. And then for the following words, whereof everyone bear twins, and none is barren amongst them, I conceive the main thing intended thereby is, that a flock of sheep do never make a more goodly show, then when each ewe hath her lamb, especially when they have each of them two twin-lambs going along with them, and so that this is added to set forth in general the handsome comeliness of her teeth; yet if there be anything farther intended by this branch of the comparison in reference to the teeth, I should think it is, 1. the correspondence of the upper and lower teeth one to another, one answering the other, and being as like as twins one to another. And 2. the fullness of their number, and their orderly standing close and even together, when there is not a tooth wanting, and so no gap to be seen amongst them, which is meant in that last clause, and none is barren among them. And now for the spiritual application of this; Some by these teeth understand the Ministers of the Gospel, who are, 1. many in number, 2. do receive their strength from Christ, as teeth do receive their strength from the head; 3. are by their place to prepare and chew the strong meat of the word, the deep and harder truths of religion, 〈 in non-Latin alphabet 〉 , rightly dividing the word of truth, 2 Tim. 2.15. that it may be the better understood, received, and digested for the nourishment of the whole body, (so that as before Ministers were mentioned as the eyes of the Church, in relation to their watching over the people, so here as the Churches teeth, in regard of their feeding the souls of God's people by their preaching and teaching) a work so needful that a people without Pastors and Teachers are like a mouth without teeth, uncomely to behold, and which may well endanger the pining and consuming away of the whole body; for where there is no vision the people perish, Pro. 29.18. 4 ^lie , of equal authority, power and jurisdiction, Matth. 20.25, 26, 27. like teeth of equal size, and none of them exalting themselves above their fellows, and of sweet accordance amongst themselves, united in love together, as twin-brethren, and of one tongue, and one heart. 5. Men of singular purity and holiness, not only washed white by the blood of Christ from the guilt of all their sins (which was signified by their washing in Baptism) but also exemplary for the innocence and purity of their lives and conversations: and 6. fruitful in their ministry, like sheep that bear twins, as being instrumental for the conversion of many. And some add too, that they are compared to shorn sheep, to imply that they above others must be willing to be stripped of all, or at least that they must put off all love of the world, and respect to earthly things, that they may be the freer to follow Christ, and to serve him. Again others by the Churches teeth understand her studying, meditating and ruminating on the word of God, the bread of life; and therewith also her judging, discerning, and applying by faith both the word and seals of the Covenant, which is the means whereby the faithful do feed on Christ, and the promises, to the spiritual nourishing of their souls; see the Note, Psal. 22.26. all which holy actings of the soul, are for their purity, cleanness, order and comeliness, compared to a flock of sheep that are even shorn, which came up from the washing: and to sheep bearing twins, with respect to the manifold good, which they produce in the faithful, as namely, knowledge in the mind, and holy resolutions in the will, love to God, and love to man, &c. And indeed both these applications of the Metaphor in the Text are justly approved by the best Expositors.

Vers. 3. Thy lips are like a thread of scarlet, &c.] That is, fine, soft, round, and small, and for color cherry-red. And first hereby may be meant the Pastors and Teachers of the Church, by whom God speaks to his Church, and the Church makes known her desires to God. As before they were termed the Churches eyes, with respect to their watching over the body of the people, and her teeth because they prepare the food of life for the nourishment of their souls, so here again they are called the Churches lips, in regard that they declare to the people the sweet Oracles of God, and likewise do mightily prevail with God by prayer on their behalf: in which holy employments they may well be compared to a thread of scarlet, 1. Because they express not themselves with big swelling words of vanity and human eloquence (though withal their speech must not be loose and negligent, but prepared with skill, care, and diligence) according to that of the Apostle, 1 Cor. 2.4. My speech and my preaching was not with enticing mords of man's wisdom, but in demonstration of the spirit and power ; see also ver. 13. 2 ^lie , Because their words are yet withal, as it were, died in grain with the royal Majesty, power and authority of Christ, by whom they are commissioned to preach in his name. 3. Because in their teaching they are in a manner continually sounding forth the doctrine of Christ crucified. And 4. Because they discharge their work in these holy services with much ardency of zeal for the glory of God, and of love and charity to the souls of God's people. Or secondly, By these lips of the Church, may be meant the speech and communication of Christians in general, their prayers and praises, their confessions, and professions of their faith, &c. which should not be lofty and full of vain ostentation, but holy, pure, and gracious, breathing forth continually their fervent love to God, and to their brethren; according to that of the Apostle, Let your speech be with grace, Col. 4.6. and being made acceptable unto God through the scarlet tincture of Christ's precious blood, may well upon that account also be compared to a thread of scarlet. And so the following words may seem to be added by way of explaining these, and thy speech is comely ; that is, elegant, sweet, and amiable, for because though a woman be never so beautiful, yet if her voice and speech be rude and harsh, and any way unpleasant, that disgraceth all, therefore is this added to the praise of the beauty of her lips, that her voice and speech is comely. But, I say, hereby is meant the gracefulness and loveliness of the language and speech of God's people, as it is said particularly of the praises that they daily give to God, that they are pleasant and comely, Psal. 147.1.

Thy temples are like a piece of a Pomegranate within thy looks. ] That is, Thy temples, (under which the cheeks may be included too, that are joined to the temples) are beautiful and ruddy, and so appear thorough thy locks, which hang upon them; see the Note above, verse. 1. Even the outward rind of the Pomegranate is often, in some parts of it especially, of a reddish color, (whence it was, as some conceive, that the Pomegranates in the high Priests Ephod were ordered to be made of purple and of scarlet, Exod. 28.33.) and therefore the words may refer to this. But yet because it is said, Thy temples are like a piece of a Pomegranate, to wit, when it is cut asunder, therefore I rather think the comparison is taken from the glorious rosey-redness of the inside of the Pomegranate, when it is cut or broken in pieces. However because the temples and cheeks are the seats of modesty and shamefacednesse, and are thereby frequently died with a comely blush, therefore by these temples and cheeks of the Spouse, may be meant the reverend and modest face of the Church, the discreet, humble and modest conversation of God's people, who are full of love and good works, as a Pomegranate is of ruddy kernels, fearing to do or speak anything that is not seemly for them, and blushing through shame, when they have failed, and who being quickened by the same Spirit, and adhering to their Pastors, do much set forth the Churches beauty. Yet some by these temples and cheeks of the Church, do again understand the Preachers of the Gospel, who are most conspicuous in the Church, and in regard of their ministry her greatest ornament. Yea and some, not without good probability, do understand it of the Ruling Elders, and Ecclesiastical Governors, who lie hid amongst the people, as the temples do within the locks, and may the better be compared to a piece of a Pomegranate, that is in Physic of great use for the restraining and healing of sundry diseases, not only because this Aristocratical Government in the Church doth notably resemble the many goodly kernels that are united together in a Pomegranate, but also especially because the chief work of these Officers is to be healers in the Church, to restrain and cure all dissoluteness and sinful distempers amongst the people.

Vers. 4. Thy neck is like the Tower of David, built for an armory. ] That is, straight and round, strong and beautiful, and high, lifted up above the rest of her body, as that Tower of David's was above the rest of the City. And by this Tower of David may be meant, either that strong hold of Zion, which he took from the Jebusites, and which it seems he enlarged and fortified; See the Note, 2 Sam. 5.9. or rather that great Tower, which David built at the end of his house, for a Castle of defense, mentioned, Neh. 3.25, 26, 27. and which is also there ver. 19. called the armory ; for which see the Note upon that place; to which some conceive the Prophet doth allude in calling the Church, Mic. 4.8. the tower of the flock. But now by this neck of the Church, 1. Some do again understand the Preachers of the Gospel, by whom spiritual food is conveyed to the rest of the body for their nourishment, and who do by strength received from Christ, hold forth Christ amongst the people, even as the neck by strength received from the head, doth bear up the head, and may well be compared to the Tower that David built for an armory, because they are in their places as in a watch-tower, men eminent above others for their employments and for their graces; and because they are appointed of God for the defense of the Church, and for the subduing of all that oppose themselves to the obedience of Christ, 2 Cor. 10.4, 5, 6. and are as a spiritual armory, from whence the people are to furnish themselves with all things requisite for the well managing of their spiritual warfare. 2. Others, by this neck of the Church, understand the doctrine of life given us by the inspiration of the Spirit of God in the Scriptures, whereby the Church doth excel in wisdom all the wisdom of the wise men of the world, and whence the people of God may be furnished with the whole armor of God, as the Apostle calls it, Eph. 6.13. to make them more then conquerors over all their spiritual enemies. 3. Others do best, I think, understand hereby that most eminent grace of faith, (which knits Christ and the faithful together, as the neck doth the head and the body, Joh. 17.20, 21.) together with the fruits thereof; as namely, obedience to Christ as our Lord and King, called the obedience of faith, Rom. 16.26. whereby believers do willingly submit their necks to the yoke of Christ, and to bear stoutly whatever afflictions God is pleased to exercise them with; but will not yield to be servants and slaves to Satan and sin; and likewise their invincible courage and constancy, their fortitude and holy boldness, whereby they fight the good fight of faith, and against which all the gates of hell are not able to prevail.

Whereon there hang a thousand bucklers &c.] That is, a huge multitude of bucklers, (a definite number being put for an indefinite) All shields of mighty men ; that is, fit for the use of Princes, and great Commanders in the war, or rather shields that had been hung up there by great soldiers, such as were David's Worthies, who were men famous for their strength and valor, and are several times called, David's mighty men ▪ see the Note, 2 Sam. 23.8. and had it seems a house, that was for their meeting, o • for their armory, or some such like service, which was called the house of the mighty, Neh. 3.16. to wit, either the bucklers and shields, which they had taken from their enemies, which were hung up as trophies of their victories; or else those which themselves had used in the war, and had hung up there, as the monuments of their valor, and the service they had done for their Country; in which regard some think that is spoken of the Soldiers in Tyre, Ezek. 27.11. They hanged the shield and helmet in thee: they set forth thy comeliness. Some conceive that the weapons of war kept in this armory, were afterwards removed by Solomon into the Temple, because the spears and shields, wherewith Jehoiada the high Priest armed the Levites for the destroying of Athaliah, are called King David's spears and shields, 2 Kings 11.10. But that is altogether uncertain. However, this I conceive is clear, that having compared the Spouses neck to the tower of David, in allusion to the chains of gold and pearl which women used to hang about their necks, as their chiefest ornaments, he adds these words, Whereon there hang a thousand bucklers, &c. And by these bucklers and shields are meant, either, 1. the many and manifold gifts and graces, wherewith God hath fitted his Ministers for the defense of his Church; together with the purity of their doctrine, their zeal in preaching, and holiness of life, whereby the Church is very much beautified and strengthened; or 2. the divine sayings that are in the Scripture, the examples of the Saints in former times that are there recorded, and the many precious promises, which are there stored up, concerning the many several ways of defense, whereby God will surely protect his people against all dangers, as by the Ministry of the Angels, &c. Or 3. the Worthies that through faith should be a great defense to the Church, such as the Martyrs and others have been; or the heroical acts that should be done by them, whereby the Church should become dreadful, even to her enemies; or 4. that in the shield of faith, as the Apostle calls it, Eph. 6.16. there is virtually the defense of a thousand shields.

Vers. 5. Thy two breasts are like two young roes, that are twins, which feed among the lilies. ] That is, In fruitful, pleasant and sweet pastures, see the Note, Chap. 2.16. to imply, that they were little, plump, juicy, clear, fair, and pleasant to behold; and they are compared to two young roes, that are twins, to imply, that they were of the same form, size and proportion, every way as like, as twins use to be. And now by these breasts of the Church, (in the beauty whereof much of the beauty of the Church is said elsewhere to consist; Ezek. 16.7. Thou art come to excellent ornaments; thy breasts are fashioned ) Some again hold, that the Pastors and Teachers in the Church are meant, and that with respect to their catechizing and instructing people in the Principles of Religion, their feeding of the younger and weaker Christians, those that are yet but babes in Christ, with the sincere milk of the word, 1 Pet. 2.2. according to that of the Apostle, 1 Cor. 3.2. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it ; and that 1 Thes. 2.7. We were gentle among you, even as a nurse cherisheth her children. And indeed well may Ministers be termed the Churches Breasts, because they are so affectionately desirous to nurse up those they have brought forth unto Christ. As a woman's breasts will ache till they be drawn, so are Ministers even pained with earnest desires that people would be instructed by them in the word of life and salvation; I long to see you, saith the Apostle, Rom. 1.11. that I may impart unto you some spiritual gift: and as the more a woman's breasts are sucked, the more the milk increaseth; neither doth anything sooner dry up the breasts, then not giving suck: so it is with Ministers; the more they teach, the fuller and more able they are for the work of teaching; neither doth anything sooner blast and dry up their gifts, then when they are negligent in teaching. And then likewise Preachers of the Gospel may well be compared to young roes, because the Gospel was by those that first preached it so speedily spread in most parts of the world: and to young roes, that are twins, &c. because they are so richly furnished with gifts and graces for the work of their pastoral office, and thereby such a goodly ornament to the Church, and because they are of one heart and mind, and do carry on the work of the Lord unanimously, delivering nothing to the people but the pure words of Christ, whose lips are said to be like lilies, Chap. 5.13. But then others again understand the old and New Testament to be the two breasts of the Church, which are as like as twins one to the other, continually full of that sweet and saving doctrine of life and salvation, so that her children may always suck and be satisfied, as the Prophet speaks, Isa. 66.11. with these breasts of her consolations, and may be refreshed and nourished and grow up unto life eternal. These two, yea and some take these two breasts to be the two Sacraments; or the Word and the Sacraments.

Vers. 6. Until the day break, and the shadows flee away, &c.] Some learned Expositors will have this to be the reply of the Spouse; But unless there were some evident reason for it, (as indeed there is not) considering that both the foregoing words, and those likewise that follow, are clearly the words of the Bridegroom, I see not why these should not be taken as his words also. The Spouse, the Church, had desired, Chap. 2.17. that Christ would upon all occasions visit her in much mercy, Until the day break, and the shadows flee away: turn, my beloved, and be thou like a roe, or a young heart upon the mountains of Bether ; for which see the Notes there. And therefore it seems most probable, that here Christ answers that desire of his Spouse, Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, & to the hill of frankincense ; for the understanding whereof we must know, that it may well be that the Spirit of God doth here allude to certain mountains and hills, that were replenished with all kind of odoriferous trees, (the same perhaps, which were before called the mountains of Bether, ) near to which Solomon had a vineyard, whether he used to retire himself. 2. That by the mountain of myrrh, and the hill of frankincense, may be meant, either, 1. the Temple at Jerusalem, where myrrh and frankincense were daily offered unto the Lord; which some think the more probable, because the word ( Mor ) in the Hebrew, (which we translate myrrh ) may seem to have some allusion to the Mount Moriah, (which might be so called at first, because it was a place where much myrrh grew) where it is clear the Temple was built, 2 Chron. 3.1. Or 2. the heaven of heavens, and that because in this mountain Christ is exceedingly delighted with the service that is there done him by the glorified Saints, and the holy Angels: or 3. the Church and kingdom of Christ upon earth, whereof the Temple was a type, see the Note, 1 Kings 6.1. and which is called, Eph. 2.21. A holy Temple unto the Lord, and the holy hill of Zion, see the Note, Psal. 2.6. where the incense of prayers and praises are continually offered unto the Lord, which are acceptable unto him thorough the mediation of Christ, yea where God doth continually pour forth of the graces and consolations of his Spirit, by reason whereof the whole conversation of Christians doth breath forth nothing but the sweet savor of holiness and purity, which makes the Lord take exceeding great delight in them. And some add hereto, that by the mountain of myrrh, is meant the Church Catholic, and by the hill of frankincense, particular Congregations. And lastly, that the meaning of this place may be accordingly, either, 1. that till the daybreak of the Gospel, and till the coming of Christ in the flesh, (when indeed the legal shadows should all flee away) he would make his residence in the Temple of Jerusalem, and would there dwell amongst them, where sweet odors were continually offered up unto him; he would make that his resting place, though in the Tabernacle he had formerly removed from one place to another, unto the time that the shadows of all Mosaical types and ceremonies should by the light of the Gospel be driven away. Or 2. that until the day of his second coming he would retire himself, (in regard of his bodily presence) into that place of his rest in heaven, where the praises and Hallelujahs of those glorious spirits about him should be his delight; and this he mentions (as some conceive) thereby to allure his Spouse to go thither along with him. Or 3. that though he did thus withdraw himself in regard of his bodily presence, yet he would be ready upon all occasions, even unto the day of his second glorious appearance, to come in to the help and comfort of his Church, that mountain of myrrh, and hill of frankincense, where his people would be continually offering to him those pure evangelical offerings, that were far sweeter in his esteem then the sweet odors, that were offered unto him in the time of the Law.

Vers. 7. Thou art all fair, my love, there is no spot in thee. ] As if he should have said, Not to insist any farther in particulars; as in those parts of thy body I have particularly mentioned, so indeed in thy whole body throughout, thou art perfectly fair, without the least spot or blemish that may impair thy beauty. And this he adds, that by this discovery of the high esteem that he had of her, he might assure her of his tender care over her; and might persuade her, as the words in the following verse seem to imply, to go along with him. What is meant by that spiritual beauty of the Church, whereof Christ here speaks, we may see in the Note, Chap. 1.15. Nor need we stumble at that which is said of the perfection of her beauty, because there is so much amiss in the souls of the holiest of God's servants here in this world; for, 1. This may be spoken of the Churches future perfection in heaven, and the expressing of it in the present tense, may be only to imply the certainty of it; and with respect to this place it may well be that the Apostle useth in a manner the very same expressions, Eph. 5.25, 27. where he saith, that Christ loved the Church, to wit, as his Spouse, and gave himself for it,—that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blemish. And 2. It may be said truly of all the faithful, even here in this world, that they are all fair, immaculate and spotless, though not in themselves, yet as they are justified before God through the imputation of Christ's righteousness, cleansed from all their sins, both greater and lesser, by his blood, 1 Joh. 1.7. and made perfect by his beauty put upon them; for this is that the Apostle saith, Col. 2.10. Ye are complete in him ; and Chap. 1.22. Holy and unblameable, and unreprovable in his sight.

Vers. 8. Come with me from Lebanon (my Spouse) with me from Lebanon: &c.] The literal meaning of this place seems clearly to be this, that the Bridegroom doth here invite his Spouse to go along with him from Lebanon (where he found her, or where it is supposed she was feeding her flock) to a place far more fertile and pleasant, namely, to the mountain of myrrh, and the hill of frankincense, whether he had before said that he would betake himself, ver. 6. neither is there indeed any other place mentioned, to which he invites her. And observable withal it is, 1. that he twice together repeats this his invitation, Come with me from Lebanon, with me from Lebanon, to set forth how vehemently he desired, that she would hearken to him herein. And 2. that he gives her here a Title, which he had never given her before, (though after this he repeats it again and again, ver. 9, 10, 11, 12. & Chap. 5.1.) namely, that of his Spouse, Come with me from Lebanon, my Spouse, either by this loving compellation the more to allure her to go along with him; or else to imply, that as his Spouse she was bound to do what he required of her. And the same he requires, I conceive, of her in the following words, Look from the top of Amana, from the top of Shenir and Hermon ; for these are mentioned either as other places, where she used to be with her flocks, or as places over which she was to pass, that she might go along with him to the mountain of myrrh ; and accordingly he means that she should look forth, appear and show her self, coming along with him from those places; or else, that from these high mountains he desired she would look, to view the exceeding delightfulnesse of that place, whether he invited her to go along with him. And then in the close of the verse that clause is added, From the Lions dens, from the mountains of the Leopards, to imply the danger of those places, where she was, or over which she was to pass, that she might be the more willing to hasten to the place, whether he now invited her. But now for the understanding of the spiritual sense of these words, we must consider, that for these mountains; 1. It is agreed by all Writers that Lebanon was a mountain on the North of the Land of Canaan, see the Note, Josh. 1.7. and though it was a pleasant and fruitful place (whence are those expressions, His countenance is as Lebanon, excellent as the Cedars, Chap. 5.15. And the glory of Lebanon shall be given to it, Isa. 35.2.) yet in comparison of other places it was looked upon as a wilderness or forest, as those words imply, Isa. 29.17. Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? and it was a haunt of wild beasts, as appears by that parable of Jehoash, 2 Kings 14.9. The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife. And there passed by a wild beast that was in Lebanon, and trod down the thistle. And then 2. for Shenir and Hermon, it is generally thought that they were mountains, or at least two several tops or parts of a mountain, without Jordan in that which was the land of the Amorites; see the Note, Deut. 3.9. All the question is, 3. concerning Amana ; for some say that this was a mountain in Silicia, others that it was in Syria, whence the valley also with the river that ran therein was likewise called by the same name, 2 Kings 5.12. Are not Abana, (or Amana, as it is in the margin there) and Pharpar, rivers of Damascus, better then all the waters of Israel? And others again that it was a mountain bordering at least on the west of the land of Canaan; so that, say they, here is a mountain mentioned on each quarter of that Country, Lebanon on the North, and Shenir on the South, Hermon on the East, and Amana on the West. And accordingly do Expositors differently understand these passages, as they are the words of Christ to his Church; for 1. Some conceive that hereby is set forth Christ's calling of his chosen ones to himself, and into the number of his Church and people, implying a promise, that none of them should be lost, but that they should be all gathered in to him in due time. And many particulars concerning this may be implied in the figurative expressions here used; as 1. that they should be gathered not from among the Jews only, but also from amongst the Gentiles, the most barbarous, savage and brutish people, (which they say is implied by mentioning some mountains within the confines of Judea, and some without, as likewise by the dens of Lions and mountains of the Leopards ) yea from all the corners of the world; which they say is hinted by naming the mountains in every quarter of the Land of Canaan. 2. That the efficacy of their calling should be such that no pleasures here below (signified by the delights of Lebanon) nor no fear of the rage of men, (Lions and Leopards) should keep them from Christ. 3. That by their coming in to Christ, a way should be opened to them for the knowledge of many mysteries concerning God and the way to life eternal, yea an entrance should be given them into the true land of promise, God's kingdom of glory; which is signified (say they) by calling the Church from those mountains, from which men might look, and by which they were to enter into the land of promise. 4. That being called in unto Christ they were to abandon all the brutish corruptions that were in themselves and others, and to forsake the society of wicked men, that they might follow him and walk with him in newness and holiness of life. And 5. that Christ will be sure to deliver those that come to him from all dangers whatsoever. But then again, 2. Others hold that Christ here calls his Church from their militant condition on earth, where they are usually amongst cruel and bloody persecutors, Lions and Leopards, (as David speaks, Psal. 57.4. My soul is among Lions ) to follow him into that true mountain of myrrh, and hill of frankincense, his kingdom of glory: and that to this end, that she might be the more willing to follow him thither, he adviseth her to look from the top of Amana, &c. that is, by the eye of faith to behold the place of their rest in heaven, as from those mountains men might see the pleasantness and beauty of the land of Canaan, and to observe what glory God hath there prepared for his people; which is judged the more probable, because the time of the faithfulls entrance into the heaven, is the time indeed when they are manifestly declared to be the Spouse of Christ, by his carrying them home, as his Spouse, to his fathers house.

Vers. 9. Thou hast ravished my heart, my sister, my Spouse; ] Or, Thou hast taken away mine heart, as it is in the margin, to wit, with the love thy beauty hath wrought in me, and the delight which thereupon I take in thee; The Bridegroom here renders a reason why he had so earnestly solicited his Spouse in the foregoing verse to go along with him from Lebanon, &c. namely, because he was so exceedingly transported with love towards her. Never was love like the love of Christ to his Church; He speaks here as a man overcome with love, Thou hast ravished my heart, implying, that her beauty had made such a strong impression upon his heart, that he was not himself, he had not the command of his own heart, it was so wholly gone out after her; as indeed love of Christ to his Church made him regardless of himself. As for the title of sister here added, my Sister, my Spouse, we must know, that besides that this is an usual expression of tender love, see Matth. 12.50. and may be used to signify, that whatsoever was amiable, either in Sister or Spouse was to be found in her, the Church may be truly called Christ's sister, 1. with respect to Christ's Incarnation, by reason whereof they were both descended from the same stock, and partakers of the same flesh and blood, Heb. 2.14. and she is said to be flesh of his flesh, and bone of his bones, Eph. 5.30. And 2. with respect to her adoption, whereby she became the daughter of his father, and co-heir with him of his kingdom of glory: and 3. with respect to her regeneration, as being borne of God, and made partaker of the divine nature, 2 Pet. 1.10. all which the Apostle might intend in that, Heb. 2.11. For both he that sanctifieth, and they who are sanctified, are all of one; for which cause he is not ashamed to call them brethren.

Thou hast ravished my heart, &c.] This repetition implies the vehemency of his affection, and how exceedingly he was taken with her; With one of thine eyes, with one chain of thy neck ; As if he had said, Out of modesty thou seemest afraid to look on me, and thinkest not thyself beautiful enough, nor sufficiently adorned for me; but alas a cast of one of thine eyes, (I need not look on both, thy beauty is so great in one) or any one chain of thy neck, is enough to ravish me. Yet withal in this expression, with one of thine eyes, there seems to be an allusion to that custom of women's covering their faces so with a veil (as they do in Spain and other Countries at this day) that they look out only with one of their eyes, that they may see their way before them; and so only one of their eyes can be seen by others. And by this one eye may be meant faith, without which no man can please God, Heb. 11.6. Or, sincerity, whereby we singly aim at God and Christ in all that we do; Or any one holy thought and affection. And so by one chain of her neck is meant, any one of the graces wherewith Christians are adorned. But see the Note, Chap. 1.10.

Vers. 10. How fair is thy love, my Sister, my Spouse! ] That is, How glorious and excellent, how amiable, pleasant and delightful is thy love to me? to wit, as it was manifested in the fruits thereof, her readiness to do his will (according to that, Joh. 15.14. Ye are my friends, if you do whatsoever I command you ) and to suffer for his sake.

How much better is thy love, then wine! and the smell of thine ointments, then all spices! ] Which yet are exceeding sweet and costly. The meaning is, that the discovery of the graces of God's Spirit in her, by the holiness of her conversation in every regard, was exceeding delightful both to God and men; and that the fame thereof was spread abroad far and near; as the Apostle saith of the Romans, Your faith is spoken of throughout the world ; see also, 1 Thes. 1.6, 7, 8.

Vers. 11. Thy lips, O my Spouse, drop as the honey-comb, &c.] That is, Thy speech is fluent and exceeding sweet and pleasant, see the Note, Pro. 16.24. And this may be meant both of those heavenly and sweet Gospel truths, which the Ministers of Christ do with all readiness of mind impart unto the people; (being fully stored herewith themselves, as the honey-comb is with honey, they do with all willingness freely impart them unto others; according to that, Matth. 10.8. Freely ye have received, freely give ;) as likewise the sweet and gracious speech that doth upon all occasions flow from the mouths of God's people in general, as in their confessions, prayers and praises, their holy conferences, exhortations, consolations, &c. As the words of Christ are most sweet and pleasing to the faithful, see Psal. 19.10. & 119.10. so are the words of the faithful also to Christ. And the very same thing, I conceive, is intended in the following words, Honey and milk are under thy tongue ; yet this may farther imply, that their speech is also wholesome and nourishing, such as may minister grace unto the hearers, Eph. 4.29. being like wholesome food for the nourishing both of Christ's little ones, and those also that are of riper years, and physical for the curing of the spiritual distempers of men's souls.

And the smell of thy garments is like the smell of Lebanon. ] This is said, because Lebanon was full of sweet, odoriferous trees, and all kind of sweet spices grew therein; the very name of it seems to be taken from Lebonah, which in the Hebrew signifieth frankincense; upon which ground also the like expression is used concerning Israel, Hos. 14.6. His beauty shall be as the Olive-tree, and his smell as Lebanon. And indeed so huge a quantity of ground, as Lebanon contained, being full of such odoriferous spices, must needs send forth a very strong fragrant smell afar off. Now by these sweet perfumed garments of the Church, may be meant, 1. the imputed righteousness of Christ, that rich robe, wherewith the Church is clothed, (whence is that expression, Rom. 13.14. But put ye on the Lord Jesus Christ ) and whereby she becomes perfectly beautiful in God's sight: 2 ^lie , Those spiritual gifts and graces, wherewith the Church is adorned, which must needs savor of the holy Spirit of God, who is the author of them, and which the Apostle exhorts us to put on, as so many glorious ornaments, Col. 3.12. And 3. the gracious conversation of God's people, wherewith they adorn the Gospel of Christ. And it may well be that in this expression here used, the smell of thy garments is as the smell of Lebanon, there may be an allusion to that speech of Jacob to his Son, Gen. 27▪ 27. See, the smell of my Son is as the smell of a field, which the Lord hath blessed ; for which see the Note; as likewise, Psal. 45.8.

Vers. 12. A garden enclosed is my Sister, my Spouse. ] It is not improbable which some say, that the Bridegroom in these words might have respect to the custom of Country damsels adorning themselves with plenty and variety of flowers; and that having spoken in the foregoing verse of the sweet smell of his Spouses garments, he takes occasion from thence to add this expression, wherein he compares her to a garden. Now for the Church, the Spouse of Christ, she is compared to a garden, to set forth, 1. that she is very beautiful, in regard that she is replenished with many holy men and women, in several ranks and conditions, of choice and lovely spirits, adorned with variety of the goodly gifts and graces of God's Spirit, which like so many goodly flowers and plants make them glorious in the eyes both of God and men; as likewise in regard that all things are orderly disposed in the Church, I am with you in the spirit, saith the Apostle, Col. 2.5. joying and beholding your order ; this being the great beauty of a garden, when beds, and borders, and knots, and walk • are all disposed in most exquisite order. 2. That there is much care used and pains taken to preserve her in her purity and beauty, according to what is required to keep a garden neat and handsome; and 3 ^lie , that she is to Christ as his Eden for pleasure and delight, where he loves to walk and enjoy sweet communion with his people, I will walk among you, saith the Lord, Lev. 26.12. & 2 Cor. 6.16. I will dwell in them and walk in them: whence it is that the Church is called, Isa. 62.4. Hephzibah, that is, my delight is in her. And then again she is compared to a garden enclosed ; 1. Because as gardens are lesser parcels of ground, taken out and severed from some larger field, so is the Church, Christ's little flock, taken out and separated from the world for Christ's peculiar service, Joh. 16.19. All the world besides is as a vast wilderness, full of unclean beasts, but the Church is separated from them to be God's peculiar portion; Come out from among them, and be ye separate, saith the Lord,—and I will receive you, and will be a father unto you, 2 Cor. 6.17, 18. 2 ^lie , Because as gardens are always hemmed in with some fence, that beasts may not break into them, and that passengers that go by may not go into them at their pleasure, and so spoil and mar their beauty, so the Church is continually secured from being defaced and defiled by the hedge of divine Providence; yea and by the watchful care which God works in the faithful for the securing and preserving of themselves; see Job 31.1. Psal. 140.3. Pro. 4.23. & 13.3. And 3. Because this doth notably set forth the Churches spiritual chastity, in that she is wholly for him alone, to love, worship, and serve him, and him only; she doth not give her heart to the world, or to any base and filthy lust, as if she were a common, into which all beasts might freely come and take their pleasure; but she reserves her self purely for Christ; according to that of the Apostle, 2 Cor. 11.2. I have espoused you to one husband, that I may present you as a chaste virgin to Christ ; see the Note also, Num. 24.6.

A spring shut up, a fountain sealed. ] As before the Church was compared to a garden enclosed, so here, 1. to a spring, or a fountain, to wit, either with respect to the word, the doctrine of salvation, those waters of the Sanctuary, wherewith the Church is plentifully watered; whence is that of the Prophet, Isa. 35.6. In the wilderness shall waters break out, and streams in the desert ; and that of the Apostle, 1 Cor. 3.6. I have planted, Apollo watered: or else with respect to the spirit of grace, which is in her as a fountain of living waters, as it is called, Joh. 4.10. & Joh. 7.38, 39. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, &c. those waters, wherewith our spiritual thirst is quenched, Isa. 44.3. our spiritual filth is washed away, Ezek. 36.25. and we become fruitful in good works, as trees planted by the waters; see the Note, Psal. 1.3. And upon this account it was that the Prophet long since used the same expressions in a manner concerning the Church, that are here used, Isa. 58.11. Thou shalt be like a watered garden, and like a spring of water, whose waters fail not. So that we must still remember that the Church is not said to be a spring or fountain, as if these waters of life did spring originally from her, (for this is the peculiar privilege of Christ) but only to signify, that thorough Christ's presence in her, she is so abundantly replenished with these waters of life, as if she were all over a spring or fountain of waters, and that it is from her, that these waters must flow forth unto others; see also the Note, Psal. 87.7. And 2. to a spring shut up, a fountain sealed, as in allusion to the care that was taken in former times in those hot Countries to keep their choicest springs and fountains covered and shut up, (as we read of a Well, where the inhabitants used to water their sheep, Gen. 29.3. that was covered with a great stone) that hereby they might keep them clean and pure, that no unclean thing might be cast into them to defile them, and that beasts might not go into them and mud them with their feet, or any other way pollute them; yea and perhaps that the waters therein might be preserved for the owners, and not drawn out and wasted by others; whence haply is that expression that Solomon useth, Pro. 5.15, 17. Drink waters out of thine own cistern—Let them be only thine own, and not a strangers with thee. And hereby is signified, either, 1. that these heavenly treasures of God's word and sanctifying Spirit do peculiarly belong to the Church, and that no other plants or gardens are watered with these waters; yea that none do partake of the word in it's lively efficacy, but only those that are God's chosen ones, the true and living members of the Church; these waters are sealed up for them, and hidden from others; Isa. 8.16. Bind up the testimony, seal the law among my disciples ; and if our Gospel be hid, it is hid to them that are lost, saith the Apostle, 1 Cor. 4▪ 3. see also Isa. 29.11. Or 2 ^lie , that God by his Providence will both preserve his Church from being defiled with the abominable pollutions of the world, and likewise the Scripture, and the doctrine of the Church from being corrupted and mudded by the feet of ungodly men. Or, that the Church shall by the Spirit of God, whereby they are sealed unto the day of redemption, Eph. 4.30. be kept as a chaste and pure virgin unto Christ, so that none shall have her heart and love, but Christ only.

Vers. 13. Thy plants are an Orchard of Pomegranates, &c.] By the Churches plants here are meant the several members of the Church, that thorough the grace of God do spring and grow up in her: see the Notes, Psal. 1.3. & 92.13. And they are said to be an orchard of Pomegranates, that is, like to an orchard (or paradise) of Pomegranates, with pleasant fruits, that is, yielding those and divers other several sorts of choice dainty fruits, such as those that are afterwards in this and the following verse, particularly mentioned, some of them trees, some lesser shrubs, and some herbs, as camphire, spikenard and saffron, calamus and cynamom, myrrh and aloes, &c. hereby signifying, both that the Church should be fully fraught with holy men and women, of several ranks and conditions, as an orchard with trees, and other plants, and likewise that thorough the manifold graces of God's Spirit, they should be as beautiful, and send forth as fragrant a savor, and yield as sweet and pleasant, as wholesome and medicinal fruit in their lives and conversations, as such trees and herbs did, for camphire, spikenard, and myrrh, see the Notes, Chap. 1.12, 13, 14. and for aloes, see the Note, Num. 24.6.

Vers. 15. A fountain of gardens, &c.] Very many of our best Expositors do take these to be the words of the Church, acknowledging Christ to be the only true fountain of saving knowledge and grace, and that if she were a fountain, (as Christ had called her, ver. 12.) it was only because she conveyed those waters of life to others, which were derived to her from him, who was the spring from whence all her beauty and glory proceeded; and accordingly they render the words thus; O thou fountain of gardens, &c. But it is better, I conceive, rendered by our Translators, as a continuation of Christ's speech to his Church, wherein he farther enlargeth that glorious title he had before given her, ver. 12. that she was a spring shut up, a fountain sealed, terming her, 1. A fountain of gardens, to show that she was not so shut up and sealed, but that she did with those spiritual waters, wherewith she was abundantly replenished, water all her gardens, that is, the several Congregations of the Church, and the several members thereof. 2. A well of living waters, that is, of springing, running water; for that the Scripture calls, living water, as is evident, Gen. 26.19. where that which is translated, a well of springing water, is in the Original, a well of living water ; and so also do the heathen Poets, as we see in that, Donec me flumine vivo, Abluero. And hereby is signified, the purity, sweetness and perpetuity of the Churches doctrine and graces; and some add too, that by terming her a well, the profundity of Gospel-mysteries is also implied. And 3. Streames from Lebanon, that is, streams watering all the Israel of God, as pure, clear, wholesome and sweet; as those that came running down from Lebanon; (as it is said that Jordan and divers other brooks and rivers did) and so watered the whole land of Canaan; And indeed if these waters had any taste of the sweetness of Lebanon (as it is said that the waters that run from those places, where cloves and cinamom grow, have some kind of taste of the cloves and cinamom) they were the fitter to represent the sweet doctrine and graces of the Church, and that too with their first issuing from Christ, as those did from Lebanon.

Vers. 16. Awake, O North wind, and come thou South, blow upon my garden, &c.] See the Notes above, ver. 12, 13. Because of those words, blow upon my garden, very many Learned Expositors take these to be the words of Christ, commanding the breathings of his Spirit upon his garden, the Church. But seeing in the last clause of this verse, it is unquestionable that the Church speaks, Let my beloved come into his garden, &c. neither is there indeed any impropriety of speech in it, that the Church speaking of herself, should use these terms, my garden, (for by reason of the union that is betwixt Christ and his Spouse, what belongs to one, must needs belong also to the other) I see not why this first branch of the verse, may not also be taken as the words of the Spouse, Awake, O North wind, and come thou South, blow upon my garden ; that is, oh that all possible occasions might be given to make known to my beloved what ever might allure and draw his affections to me. And understanding it spiritually of the Church, it is as if she had said, Since my Lord is pleased to term me a garden, oh that he would by his holy Spirit breath upon me with quickening efficacy; that the spices thereof may flow out, that is, that the gifts and graces he hath conferred upon me, may be stirred up and quickened, that they may spring and grow up, and bring forth fruit abundantly, and that the sweet savor thereof may be spread abroad to the delight of my Lord and others. The working of God's Spirit upon the hearts of men, is often compared in the Scripture to the blowing of the wind; see Ezek. 37.9. & Joh. 3.8. and thence it was that Act. 2.2. the Spirit descended upon the Apostles in the sound of a sudden and a rushing wind; and that 1. Because it blows freely, when, and where, and how it pleaseth, even as the wind doth, which no creature can raise or restrain. The wind bloweth where it listeth (saith our Savior, Joh. 3.8.) so is everyone that is born of the Spirit. 2. Because, as the wind, it works quickningly, vitally, refreshingly, opening the heart, awakening the affections, cheering the soul, and making God's people fruitful in good works. 3. Because as the wind blows many times with mighty force, so that nothing almost can stand before it, so doth the Spirit work with unresistable power upon the hearts and consciences of men. 4. Because it is, as the wind, of a cooling nature, allaying the heat and extremity of all our temptations and afflictions: and 5. Because it is of a purging nature, purging away the corruptions of men's hearts, as the wind doth the air of noisesome vapors. Now in desiring the holy Inspirations of God's Spirit, the Church calls both upon the North wind to awake, that is, to rise, and the Southwind to come and blow upon her garden. 1. Because, as both the Northern and Southern winds are useful for gardens, the one to purge and cool the air in extremity of heat, and by dispelling the clouds to bring fair weather, and the other to warm and water the earth with sweet and refreshing showers; so the Spirit doth by contrary operations, further the work of grace in the souls of his people; sometimes refreshing the scorched soul with a sweet breath of comfort, and sometimes enflaming it with heat and fervency of zeal: sometimes it rouseth men by sharp and piercing terrors of wrath, death and judgments, and softeneth hearts hardened in sin, and sometimes it cheereth them again with promises and comforts: and 2. Because she desired that by the manifold operations of God's Spirit, the sweet savor of her graces and good works might be spread abroad every way, so that Christ might in every regard take delight in her, even as the blowing of the wind from several quarters, doth carry the sent of the spices in a garden to all that come near it on every side.

Let my beloved come into his garden, &c.] That is, Let him manifest his favorable presence in me more and more, and still and still take delight in me; As if she had said, My beloved did ere-while invite me into his garden, his mountain of myrrh, &c. (see the Notes above, ver. 6. & 8.) but rather let him come and dwell in me, for even here he hath a garden too: and eat his pleasant fruits ; that is, let him accept of, and delight in, let him be honored and glorified by the graces and good works which by his Spirit he hath wrought in me; for she calleth her self his garden, and all her graces and holy conversation his pleasant fruits, because he it is that plants the Church, and makes her fruitful; see Isa. 5.7. & 26.12. & Joh. 15.4, 5. and because the faithful consecrate themselves, and all that they are and can do, wholly to Christ, even to him alone.

CHAP. V.

Vers. 1. I Am come into my garden, my Sister, my Spouse, &c.] See the Note, Chap. 4.10. This may be taken as Christ's assent, or his making known that he had assented, to his Churches request, expressed in the close of the foregoing Chapter, Let my beloved come into his garden ; concerning which see the Note there. It is as if he had said, Though thou questionest my favorable presence, yet I am, and have been long since, in thee and with thee: But ye there is another Exposition given by some very good Expositors, which seems to me very probable, which is that Christ doth here give a reason why he could not come to her, as she desired, namely, because he was ascended into his garden in heaven, which was his chief garden and paradise of pleasure, and wherein he was to abide till their marriage-day was come; so covertly again pressing her, (as he had before, Chap. 4.6.) that she should rather prepare to come to him into his garden there.

I have gathered my myrrh with my spice, I have eaten my honey-comb with my honey, I have drunk my wine with my milk. ] As if he had said, I have not only gathered the sweet fruits of thy garden, My myrrh, &c. (for which see the Note, Chap. 1.13.) but I have also eaten of the feast thou hadst there provided for me; and observable it is, how (Pastoral-like) the dainties here mentioned are such, as Country damosels are wont to provide for their lovers, honey-combes, and wine, and milk. And what is meant by Christ's feeding on these dainties, and why he calls them his honey-comb and honey, &c. we see in the Note upon the last clause of the foregoing Chapter; Let my beloved come into his garden, and eat his pleasant fruits: The graces and services of the faithful are to Christ as sweet as honey, and wine, and milk. But then again (according to what is said in the foregoing Note) some understand this with reference to his garden or Paradise in heaven; I have gathered my myrrh with my spice, I have eaten my honey with my honey-comb, &c. that is, pure honey, even fresh in the honey-comb; meaning thereby, that he was delighting himself in the praises and services of his holy Angels and glorified Saints, and in those transcendent joys and pleasures which there they enjoyed together; (and indeed the joys of heaven are often in the Scripture compared to a feast, both to set forth the abundance of delight that shall be there, and because hereby it is that the souls of the faithful live unto all eternity) And so this may be added still to press the Spouse to come thither to him▪ that she might taste of his dainties there; to which end he so often repeats this woe • (my,) I have gathered my myrrh with my spice, I have eaten my honey with my honey-comb.

Eate, O friends, drink, yea drink abundantly, O beloved. ] By these friends of the Bridegroom may be meant his Companions, or his Bridemen; And in reference to Christ, these may be his holy Angels, or his faithful ones, especially his Ministers; for so Abraham is called the friend of God, Jam. 2.23. & Isa. 41.8. & Joh. 15.14. Ye are my friends, saith our Savior to his Disciples, if you do what ever I command you. And accordingly, either the Angels, and the Saints and faithful servants of God are invited here to rejoice with Christ for the holy fruits which his Church militant did bring forth to him; (as indeed it is said, Luk. 15.7. that there is joy in heaven over one sinner that repenteth ; and the faithful do always exceedingly rejoice in seeing their brethren walk holily and righteously before God; see Joh. 3.29. & 1 Joh. 4. & 2 Joh. 3.4.) Or else his glorified Saints are invited to take their share with him, in the bliss and delight of his heavenly kingdom; according to that, Luk. 22.29, 30. I appoint unto you a kingdom, as my father hath appointed unto me, that ye may eat and drink at my table in my kingdom. The last clause, Yea drink abundantly, O beloved, may be read, as it is in the margin of our Bibles, and be drunken with loves. But even so the meaning is the same, to wit, that he exhorts them to be ravished with the mutual love, which Christ and his Church did manifest to each other, or with considering the glory, which Christ in his kingdom had provided for his people.

Vers. 2. I sleep, &c.] Here begins the Relation of a new passage betwixt the Spouse and her Beloved (which therefore cannot with any probability be made to depend upon that which went before; see the Note, Chap. 3.1.) where the Spouse showeth how unkindly and unworthily she had used him, and what thereupon befell her: And some would have these first words, I sleep, but my heart waketh, to be understood dis-junctively of the Spouse and her Beloved, as if she had said, I sleep, but my heart, that is, my Beloved (so lovers are wont to call one another) waketh; and accordingly whilst I was sleeping, he came to visit me. But rather in both clauses the Spouse speaketh of her self; and showeth in what a condition she was, when her beloved came to visit her, namely, that she was asleep in her bed, but yet not so fast asleep, but that her heart was awake, in that her mind was buisied with thinking of her beloved, according to that of the Poet, Haerent infixi in pectore vultus, Verba{que} nec placidam membris dat cura quietem ; whence it was that as soon as he knocked and called at her door, she presently heard him. Now hereby the Spirit of God sets forth the spiritual sluggish and slumbering condition, half asleep and half awake, wherein Christ often finds his Church and faithful servants. Sleep, is usually caused, 1. from fullness of feeding; when the belly is full, the bones would be at rest; and 2 ^lie , from weariness, Isa. 5.27. None shall be weary — none shall slumber nor sleep. 3. from sorrow, as we see in the Disciples sleeping, Luk. 22.45. And 4. from sloth and want of exercise, Pro. 19.15. Sloathfulnesse casteth into a deep sleep: and many other things there are that help it forward. And when men are asleep, the instruments of sense and motion are bound up, and men are troubled with many dreaming fancies, Isa. 29.8. Now because the state of the Church, and the faithful, when the flesh prevails against the Spirit, is much like that of men asleep, they become negligent, dull, and listlesse in doing their duty, not minding the power and purity 〈◊〉 religion, are over-borne with sensual and sinful security, and do usually deceive themselves with vain hopes and groundless fancies, which are no better then dreams; and because this proceeds much from the same causes, as from men's glutting themselves with worldly delights, and over-toiling themselves about earthly things, from sloth and ease, &c. therefore the Scripture doth usually speak of men in such an estate, as of men asleep, as Rom. 13.11. Now it is high time to awake out of sleep ; & 1 Thes. 5, 6. Let us not sleep, as do others, but let us watch and be sober. And so doth the Church here speak of her self: but withal she addeth, but my heart waketh, to wit, because, say some, the Church never falls into such a sleep, but that she discerns and holds fast the vitals of Religion, both for doctrine and practice; or rather, because her faith and grace is not extinct, though it be oppressed; in the faithful there is always a regenerate part, that doth sincerely mind and love Christ, and the way of Christianity; in their greatest neglect and security, their conscience doth check them for sleeping, they have a sincere desire to withstand it what they can, and according to that, Gal. 5.17. of the Spirits lusting against the flesh, and their ears are still open to discern and hearken to the voice of Christ; as is expressed in the next words.

It is the voice of my beloved, that knocketh, &c.] See the Note, Chap. 2.8. When the faithful are overcome with sleep, Christ is wont to come to waken them, and to call and knock at the door of their hearts; according to that, Revel. 3.20. Behold, I stand at the door and knock: whereby is meant, 1. the pressing importunities of his Word and Ministers: 2. the motions and importunities of his Spirit: 3. the terrors wherewith he troubleth their consciences: 4. the special mercies which he affords them: and 5. the afflictions wherewith he correcteth them, which tend indeed to waken secure sinners; Mic. 6.9. Hear the rod, and who hath appointed it ; and may be the rather here intended, because they are mentioned together with Christ's knocking, Rev. 3.19, 20. As many as I love, I rebuke and chasten— Behold, I stand at the door and knock. And observable it is, that the Church, notwithstanding the slumber of security wherein she lay, yet heard the voice and knock of Christ, and did even then own him to be her only beloved, and by relating this doth aggravate her folly in neglecting him, as she did, It is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled ; that is, Receive me into thy heart by a renewed act of faith, and give admittance to my graces and virtues; for the loving Titles which Christ here gives to his Church, which is the main rhetoric of his love, see the Notes, chap. 2.2. & 14. & 4.7.10. That which is most observable is, that Christ manifests such fervent affections to his Church, notwithstanding her deadness and failings, and was as earnest for admission as if it had been for his own good, whereas it was merely for hers; and that all this the Church alledgeth by way of condemning her self.

For my head is filled with dew, and my locks with the drops of the night. ] To wit, whilst in the night season I have stood long waiting without doors, in expectation of being let in by thee. Some conceive that Christ doth here plead for admission by mentioning the spiritual gifts and graces, that he brought along with him for his love, to wit, the refreshing showers of his Word, and the comforting and cooling dew of his Spirit; according to that of the Prophet, Hos. 14.5. I will be as the dew unto Israel. But questionless, as in allusion to the inconveniences that lovers undergo whilst in cold and frosty nights they wait at the doors of their lovers, in hope at last to be let in by them, Christ speaks here either of the contempt and hard usage that he met without of the Church, all the world over, that he was there locked out of doors and despised, and that as a motive to persuade the Church to let him in: or else rather of the great affronts and hard usage he underwent, to wit, in his servants the Ministers, whilst he waited so long to bring his chosen ones unto repentance. And in relating this the Spouse still seeks to aggravate her base usage of her beloved, that was willing to endure so much for her sake.

Vers. 3. I have put off my coat, &c] This may be understood, either as spoken softly to her self, by way of arguing with her self why she was loath to do what her beloved desired, or else as the answer which she returned aloud to his request; and that either to intimate her discontent against him for coming so unseasonably, or merely by these frivolous pretences to excuse her not coming to open the door to him; I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? These last words are grounded upon the custom of those hot Eastern Countries, where they used to go bare legged, and in a great measure bare footed, and so were constantly wont to wash their feet when they went to bed, both to wash off the dust and sweat, and likewise to cool their feet, that they might the better compose themselves to a quiet and settled rest. And both clauses imply, that being laid in her bed, it would be too much trouble to dress her self again, that she might go to open the door and let him in; all which she still relates by way of judging her self for this her folly and unkindness. Now that which is spiritually signified hereby is, that when Christ calls the best to repentance, to a courageous profession of the truth, and to a holy Gospel-like conversation, they are hardly persuaded hereto, and are wont to make many vain delays, and to pretend many foolish excuses; I have put off my coat, &c. As if the Church had said, I have put off and given over that strict and forward profession I formerly made of Religion, and have laid myself down in the soft and warm bed of sensual ease and security, I have freed myself from all those griefs, and fears, and troubles, wherewith I formerly perplexed myself, and am quite rid of those persecutions and afflictions I formerly underwent, and lie snugging covered over head and ears with worldly delights and contentments; and must I again betake myself to these hard duties of Christianity, repentance and mortification, and such like? and must I again expose myself to the sufferings I am now freed from to follow thee? This is hard to flesh and blood. Corrupt courses never want fleshly shifts and excuses; see Luk. 11.7.

Vers. 4. My beloved put in his hand by the hole of the door. ] That is, Because I opened not the door to let him in, my beloved assayed to open the door himself, namely, by putting in his hand, that is, the finger of his hand at the key-hole, or some chink or craney thereabouts, or by putting in his hand, at some little window or hole, that was in or near the door, that so he might lift up the latch; or thrust back the lock or the bolt, whereby the door was barred against him. And the spiritual meaning of this is, that Christ by the effectual motions of his Spirit, conveyed secretly into the heart of his Spouse, did seek to open her heart, even by removing that self-love, or that love of worldly things, or any other lusts and corruptions, that had been the bolt whereby her heart had been locked against him. And indeed the Spirit is called in Scripture the finger of God; that which in Matth. 12.28. is expressed thus, If I cast out Devils by the Spirit of God, in Luk. 11.20. is expressed thus, If I with the finger of God cast out Devils: And so likewise the hand of God, as in Act. 11.21. where it is said of the Disciples that preached the Gospel, that the hand, that is, the Spirit of the Lord was with them, and a great number believed.

And my bowels were moved for him. ] That is, When I saw how earnestly desirous he was to get in, and how to that end he stood striving in the cold night to open the door, I was inwardly much moved, to wit, with pity and strong affection towards him, and with shame and sorrow for my keeping him out so long. And that which is hereby intended is, that by the strong and effectual workings of Christ's Spirit in the hearts of the faithful, they are usually brought to repent of their former neglect of him, and to be carried out with strong affection toward him.

Vers. 5. I rose up to open to my beloved, &c.] To wit, as her Beloved had desired her to do; see the Notes above, ver. 2. & Chap. 3.1. And my hands dropped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock. The word in the Original which we translate sweet-smelling myrrh, doth properly signify myrrh passing or running about, so called, either, 1. Because the best and purest myrrh is such as flows freely of its own accord; or 2 ^lie , Because it is such as will pass readily in way of traffic, as we call that money, which is no way like to be questioned, currant money, Gen. 23.16. Or 3. Because it was myrrh, the smell whereof would pass out and spread abroad every way. Now Expositors go two several ways in expounding this, which the Spouse here saith concerning the dropping of her hands and fingers with myrrh; for 1. Some conceive that she would hereby set forth, that to render her self the more welcome to her beloved, who might be offended with her delaying to let him in, she did suddenly anoint her hands with ointment of myrrh, or that she snatched up a box of this ointment, intending (according to the custom of those times) to pour it upon her beloveds head, that was now wet with the cold dew of the night, which being casually broken, or the myrrh swelling as she went along, it ran down upon her fingers as she was opening the lock. And if we thus conceive of it the mystical sense must needs be, that when the faithful are once awakened out of their fits of spiritual slumber and disregard of Christ, they are wont to show the more affection to him afterwards, yea and to manifest it in their works, (which may be the myrrh upon the hands and fingers) and withal to repent and mourn much for their former drowsiness and neglect of him, (the bitter myrrh, say some, that is here intended, which to our Lord Christ is most sweet and acceptable) yea and to mourn over those corruptions, and those things especially, which have been as the locks and bolts, whereby they have formerly shut out Christ: But then 2 ^lie , again, Others think, that her drift in these words is to set forth the exceeding sweetness of her beloved, and of his love to her, in that when she came to the door, her beloved, (whom she had before termed a bundle of myrrh, Chap. 1.13.) had left such a plentiful pleasant smell behind him, that the savor thereof fell upon her in such abundance, as if her hands and fingers had dropped with pure myrrh; or that his endeavoring to open the lock, had left such pure myrrh there behind him, that when she came to touch the handles of the lock, pure myrrh did distill, as it were, from his hands and fingers. And if we thus take it (which I conceive the most probable) then the spiritual meaning is, that when the faithful do, after some neglect of Christ, begin to open their hearts to him, with much penitent sorrow for their former misdemeanors, it is the sweet love of Christ, shed abroad in their hearts, that is the cause of it; or that it is the grace of Christ accompanying these their first motions and endeavors, that makes them the more active in all the works of repentance and obedience, even as a lock that being anointed with oil doth move the more glibly: and that even when Christ doth seem to forsake his faithful servants, he always leaves such impressions of his grace upon their spirits, that thereby their affections are quickened towards him; And this still tends to aggravate her unkindness in refusing to give admittance to the former tenders of love that he had made to her.

Vers. 6. I opened to my beloved, but my beloved had withdrawn himself and was gone. ] The Spouses using these two expressions, my beloved had withdrawn himself and was gone, may be all one in effect, as if she had said with a great deal of passion, He was gone, he was gone; her grief being the greater, because this had befallen her through her own folly. Or, the drift of this expression may be rather to imply, that he had not only withdrawn himself a little way, secretly and silently, putting up the injury quietly that had been offered to him, and only to try her what she would do, but that he was quite gone away from her. And indeed Christ doth many times thus withdraw his presence of grace from his Church and people; see the Notes, Chap. 2.8. & 3.1. To punish their drowsiness and lukewarmness, and their neglecting those tenders of grace, that have been made to them, he doth afterwards many times withhold those communications of his grace and Spirit, that he had formerly offered them, so that for the time they are ready to conclude that he hath quite forsaken them.

My soul failed when he spake. ] Some conceive that the Spouse doth in these words condemn her self for her stupidity in disregarding her beloved when he so lovingly called to her, ver. 2. My soul, saith she, failed when he spake, as if she had said, I was stupefied, and as one void of all reason and understanding, in that I laid not to heart those sweet expressions of his love when he spake to me, Open to me my sister, my love, &c. It is much the same with that the Psalmist saith, Psal. 73.22. So foolish was I, and ignorant: I was as a beast before thee. And indeed this expression of the souls failing is used much to this purpose, Isa. 19.3. The spirit of Egypt shall fail in the midst thereof, and I will destroy the counsel thereof. But doubtless the words may be understood of the failing of her soul at present, when she saw her beloved had withdrawn himself, My soul failed when he spake, that is, My soul melted, and died away within me, I was as one in a swoon, half-dead through grief and fear, when I saw he was gone, and that especially for the words he had formerly spoken to me, (and therefore we see that afterwards she speaks, ver. 8. of her being sick of love ) Or else thus, My soul failed, my heart was even ready to die within me, as melting through love, when he so earnestly begged that I would open to him, and much more must it needs be so with me then, when I saw he was gone.

I sought him, but I could not find him, I called him, but he gave me no answer. ] And thus Christ deals even with his faithful servants in their own kind; when he sought them, and called upon them, they would not mind him, and therefore afterwards when they seek him, and call upon him, he will not hear them: as we find it expressed, Mic. 3.4. Then shall they cry unto the Lord, but he will not hear them; he will even hide his face from them at that time, as they have behaved themselves ill in their doings. But see the Notes, Chap. 3.1, 2.

Vers. 7. The watchmen that went about the City found me,