Annotations Upon the Books of Poetry

CHAP. VI.

Vers. 1. WHither is thy beloved gone? &c.] These are the words of the daughters of Jerusalem, to whom the Spouse had made that large description of her beloved, Chap. 5.8—16. and concerning whom, see the Note, Chap. 1.5. As pitying the Spouse for her sad condition, because of the absence of her friend, so exceedingly worthy indeed to be beloved by her; and being themselves, by the high commendation which she had given of him, enflamed with the love of him, and with a strong desire to see him, to enjoy his presence, and to get an interest in him, they offer to join with her, or to help her in seeking him out, if she could but tell them which way he was gone or where he used to be, and where they might be like to find him; for so much this question of theirs imports, Whither is thy beloved gone? which out of the vehemency of their affection, and to show how forward they were to do it, they repeat again; only by that phrase of his being turned aside, they imply their hope, that he was not gone far, nor would be long absent, O thou fairest among women, (See Chap. 1.8.) whither it thy beloved turned aside, that we may seek him with thee? All which is to signify, either that the Jews shall one day be brought to seek after Christ, by the high commendation given of him by the Church of the Gentiles; or else more generally, that when God's Elect people are once by the Preaching of the Gospel brought to know the transcendent worth and excellency of Christ, they will seek after him, nor will be scared nor beaten off by the hard usage, which the Church, his Spouse, hath always met with in the world. And withal observable it is, which is here implied, that they that desire to seek after Christ, must be sure to go along with the Catholic Church, or they are never like to find him.

Vers. 2. My beloved is gone down into his garden, &c.] Because immediately before it was said that the Spouse was greatly distressed, because she could not find her beloved, and yet here now she tells the daughters of Jerusalem whither he was gone, therefore some conceive, that here there begins a new Relation of another passage between the Bridegroom and the Bride, and that it hath respect to another time & state of things; according to what is noted before, Chap. 3.1. But I rather think this is an answer to the Question propounded to her in the foregoing verse by the daughters of Jerusalem; and it seems that bethinking her self of the gracious disposition of her beloved, and the experience she had always had of his gentleness, and the constancy of his love to her, and it may be taking occasion from that which they had hinted, that perhaps he was but only somewhere a little turned aside, she thus determines concerning his going from her, My beloved is gone down into his garden, As if she had said, Surely so it is; he is but only gone down into his garden, there to refresh himself; where in that expression of his going down to his garden, there is an allusion to Solomon's gardens in Jerusalem, which were beneath in the fruitful valleys, whilst his Palace was in the upper part of the City; and to these the Spouse saith her beloved was gone; to the beds of spices ; that is, to delight himself with the pleasant sight and smell thereof, as men do that walk in such gardens; to feed in the gardens, that is, to eat of the fruits growing there in the several divisions of his garden, which were as several gardens, or of some other dainties there provided for him; or to feed his flock in pastures near to his garden, or within the hedge of it; see the Note, Chap. 2.16. And to gather lilies, to wit, to please himself therewith, or to make garlands for himself, or for his Spouse. And accordingly that which is spiritually here intended is, that the faithful in their desertions have still this feed of comfort abiding in them, that they know Christ can never forsake his Church; and that after their desertions they are wont to recover some comfortable evidence of his favorable presence again, and are ready still to communicate what they know of Christ unto others; for by his garden, here is meant, either, 1. the paradise of heaven; see the Note, Chap. 5.1. where the Church teacheth every true believer to seek Christ. And then by his going to the beds of spices, his feeding in the gardens, and his gathering lilies, must be meant the delight that Christ takes in the joys and services that are yielded him; see that Note again, Chap. 5.1. Or 2 ^lie , the place where his Church abides on earth; see the Note, Chap. 4.12. And then we must understand, 1. By the beds of spices, the variety of sweet Christians, or their graces and good works, that are most delightful to Christ; and 2. By his feeding in his gardens, either that he there feeds the souls of his people with the choicest dainties, for which see the Note, Chap. 2.16. or else the delight that he takes in the fellowship, the graces, and the services of his Saints; see the Note, Chap. 4.16. And 3. by his gathering lilies, either his gathering to himself his elect and chosen people, who are often in this Song compared to lilies; see the Note, Chap. 2.2, 16. & 4.5. or else his gracious acceptance of, and delight in both their persons and graces, and the great delight he takes in their holy services.

Vers. 3. I am my beloveds, and my beloved is mine, &c.] See the Note, Chap. 2.16. The Spouse may be supposed to have broken forth into these words, when she found her beloved in his garden, or met him as they were going thither to find him, & that by way of glorying in the assurance of the love of her beloved, notwithstanding her former disrespect of him, and the recovery of her peace and joy thereby after all her sufferings and sorrows; yea it may also imply her resolution never again to slight him, as she had now done, but to give up her self wholly to him. All which doth notably set forth how the faithful are affected, when they have recovered the light of God's countenance after a time of desertion. As for the following words, Who feedeth among the Lilies, see the Note, Chap. 2.16.

Vers. 4. Thou art beautiful, &c.] The Spouse having found her beloved, and having (as must be supposed) bewailed her neglect of him, and acquainted him what she had since done and suffered in seeking after him, he thereupon makes known in these words, hereby to cheare her up, what precious account he made of her, that she was no less beautiful, pleasing and delightful in his eyes, then she was before; to manifest which he useth afterwards many of the same expressions, which he had used before in the fourth Chapter: & all this tends to set forth, that when Christ doth manifest himself from heaven after times of desertion to the faith of his penitent people, he doth never a whit the less love and esteem them, because of their former miscarriages, if they come to seek him again in a right manner: for the Churches beauty, see the Note, Chap. 1.5, 8. & Psal. 45.11. It is here set forth by three elegant similitudes; 1. Thou art beautiful, O my love, as Tirzah ; which was a goodly City in the tribe of Manasseh, for which see the Note, 1 Kings 14.17. The word signifieth well-pleasing, or acceptable, and therefore was it fit to set forth the spiritual beauty of the Church, who is made fair & acceptable in and thorough Christ, her beloved, Eph. 1.6. & 5.27. 2 ^lie , Comely, as Jerusalem, which was indeed esteemed in those times the most gallant and stately City for the glory of her buildings, and especially the Temple there, that was in those Eastern parts of the world, and therefore it is called, Psal. 48.2. Beautiful for situation, the joy of the whole earth, & Psal. 122.3. A City, that is compact together, yea and Lam▪ 2.15. The perfection of beauty: and the Church, we know, is usually with respect thereto called Jerusalem: and 3 ^lie , Terrible as an army with banners ; which expression, as it is not unfit to set forth the praise of a woman (as the Church is here personated,) it being very commendable in them, when the gravity and sobriety of their countenances doth strike a terror into wicked men; so it doth notably set forth the Majesty of the Church, in that she is to her enemies, and to the wicked, terrible as an army with banners, that is, as an army that with banners displayed is going forth to fight with their enemies, and that because of her invincible faith and strength, against which hell-gates are not able to prevail. And indeed observable it is, that (as in an army) it is the order and union of the Church, their discipline for the punishing of those that walk disorderly, but especially the presence of the Lord of hosts amongst them, as their Captain and King, always ready to help and defend them, that makes the Church so dreadful; according to that, Isa. 52.12. The Lord will go before you, and the God of Israel will be your rearward ; see the Note, Chap. 1.9. & 4.4.

Vers. 5. Turn away thine eyes from me, &c.] Taking occasion perhaps from the Spouses fixing her eyes upon him, out of the exuberancy of her love to him, and delight in him, now that after a time of desertion she had recovered his presence again, the Bridegroom breaks forth into these passionate terms, Turn away thine eyes from me ; which must not be taken, as if he desired not she should look on him anymore, (for there was nothing he desired more, as he had said before, Chap. 2.14. Let me see thy countenance, &c.) but as a poetical expression, wherewith he would set forth the surpassing beauty of the Church, and the extreme vehemency of his affection, namely, that her beauty, especially of her eyes, was such, that he was not able, as it were to endure the brightness of them; for they have overcome me ; It is in the Hebrew, they have puffed me up, or lifted me up, to wit, with joy and gladness, or with a rapture of love; but the meaning is, that her beauty had transported him beyond himself.

Thy hair is as a flock of goats, &c.] See the Note, Chap. 4.1.

Vers. 6. Thy teeth are as a flock of sheep, &c.] See the Note, Chap. 4.2.

Vers. 7. As a piece of a Pomegranate are thy temples within thy locks. ] See the Note, Chap. 4.3.

Vers. 8. There are threescore Queens, &c.] This is still added to cheare up the Spouse, by letting her see how highly he esteemed her; There are threescore Queens, and fourscore Concubines, (which how they differed from those that were legal wives, and therefore called Queens ; see in the Notes, Gen. 22.24. & 25.6. & Judge. 19.1.) and Virgins without number ; that is, hand-maids, and maids of honor, that attended upon the Queens and Concubines; see the Note, Psal. 45.14. Some conceive, that this is spoken indefinitely with respect to the Court of any Prince, and that a definite number is also put for an indefinite, as before, Chap. 3.7. There are threescore Queens, &c. which, they say, is all one as if the Bridegroom had said, Suppose there be, or, Though there should be in a Princes Court never so many Queens, and Concubines, and Virgins, which are usually of the most beautiful women and most gorgeously attired; yet alas amongst them all there would not be one found, that were to be compared to my love. But then others again understand it of the women in Solomon's family; for, say they, because the Virgins are said to be indefinitely without number, therefore it seems most probable, that by threescore Queens and fourscore Concubines is meant, that there was of them just that definite number, and this can therefore be meant of no other, but Solomon's Court, though afterwards indeed in his old age it is said that he had seven hundred wives, and three hundred Concubines, 1 Kings 11.3. for which see the Note there. And if we thus take the words, the drift of them must needs be to show, that amongst these there were none, that equalled the beauty and loveliness of his beloved Spouse. And however, some understand by these Queens, and Concubines, and Virgins without number, the several Nations and Assemblies in the world pretending an interest in Christ, some better by many degrees, and some worse, and so make this passage to be the same in effect, As if Christ had said, Let there be never so many Nations, Churches and Assemblies, that call themselves by my name, and challenge an interest in my love, and that by their outward prosperity may seem to have much respect from me, and much worth in themselves, yet they are all not worthy to be mentioned in comparison of my true Spouse: yet, I think, the meaning may be rather taken to be plainly this, that how excellent soever the beauty and bravery might be of the Queens, and Concubines, and Virgins in any Princes Court, (or particularly in Solomon's) yet in such an innumerable company, there would not be one found, that could match the spiritual beauty and glory of the Church; and this is that which is added in the following verse.

Vers. 9. My dove, my undefiled, &c.] See the Notes, Chap. 2.14. & 4.7. is but one, that is, she is the only one whom I own as my Spouse; as there are none fit to be ranked with her for beauty, so there is none that are so dear to me, nor that stand in so near a relation to me as she doth; there is no other people joined to me by a Covenant of peace. This is meant of the Catholic Church, who as she is but one, because all the particular true Churches that are on earth, are so united together, that they make but one body, Eph. 4.4. There is one body, and one spirit, &c. and because of their brotherly love and unity amongst themselves, so also because though there are many Assemblies and bastard Churches, that in the worlds judgment, and their own esteem, are as Queens and Ladies, Revel. 18.7. & Isa. 47.7. yet there is but one true legitimate Church, which Christ doth own as his Bride and Spouse.

She is the only one of her mother, the choice one of her that bare her. ] That is, of the heavenly Jerusalem, Which is the mother of us all, Gal. 4.26. whose darling she is, as being her only Child, see Judge. 11.34. and exceeding beautiful, as resembling her mother in her heavenly gifts and glorious excellencies. Yea and some take this as spoken by way of comparison, to wit, that the Church was as dear to Christ, as an only daughter useth to be to a tender mother; Ye shall be a peculiar treasure unto me above all people, saith the Lord to the Church of Israel, Exod. 19.5.

The daughters saw her and blessed her, &c.] That is, particular Churches or believers (for in the Hebrew dialect, the common body of any company of people are usually called the mother, and several members the daughters) when by the preaching of the Gospel they came fully to understand her state and condition, did admire her beauty and her happiness in the love of her beloved, and did pronounce her blessed; see 2 Sam. 7.23. & Psal. 143.15. Yea the Queens, and the Concubines, and they praised her ; that is, all sorts of people, high and low, even the most honorable and mighty Nations in the world, both did and shall admire and extol her spiritual beauty and glory. Deut. 4.6, 7. it is said that the nations should say of the Israelites, Surely this great nation is a wise and understanding people, &c. see also Deut. 26.18, 19. & 33.29. & Psal. 126.2. and of the Christian Churches it is said, Act. 5.13. that the people magnified them. Yea, this may be intended to imply, that those that here pretend themselves falsely to be the Churches of Christ, shall find, if they repent not, at least at the day of Judgment, that there is but one true Church, and how happy they were that joined themselves thereto.

Vers. 10. Who is she that looketh forth, &c?] Very many Expositors hold, that here begins a new passage of this Pastoral, that hath no connection with that which went before, see the Note, Chap. 3.6. Wherein it must be supposed that as the Bride was going up from her garden, a company of Virgins espying her, did break forth into the admiration of her beauty, Who is she, &c? But it seems far more probable, that the Bridegroom having said in the foregoing verse, that the Queens and Concubines praised his Spouse, these are inserted as the words, wherewith they praised her, Who is she that looketh forth, &c? and it is spoken by way of admiration, thereby to set forth her surpassing excellency; as when David saith, Psal. 24.8. Who is this king of glory? and Psal. 77.13. Who is so great a God, as our God? and when the people were astonished at Christ's marvelous works, Mark 4.41. What manner of man is this, that even the wind and the sea obey him? so here, Who is she? that is, What manner of woman is this? that looketh forth as the morning ; that is, that appeareth as the morning doth after a dark night, fresh and fair, lightsome and cheerful? see Isa. 58.8. Faire as the Moon, clear as the Sun, and terrible, as an Army with Banners: By all which similitudes, the beauty and glory of the Church is set forth; see Isa. 60.1, 3. The last of them is explained above, ver. 4. But for the other, observable it is, 1. that by comparing her to these Lights of heaven, there is an intimation given that the Churches beauty is not such as is the glory of this world, but spiritual and heavenly; in that she is adorned with heavenly excellencies, and that her conversation is in heaven, Phil. 3.20. And hence it is that she looseth not her beauty, when she is in the saddest condition; in the darkness of persecution she is fair as the Moon, as well as clear as the Sun, in the days of peace and prosperity: and though she may suffer an eclipse, or be under a cloud for a time, yet it is not long ere she always shines forth again gloriously. 2. That by saying she is fair as the Moon, which hath her light from the Sun, and clear as the Sun, which is the fountain of light, there may be also a hint given, that the Church hath all her beauty from Christ, who is the Sun of righteousness, Mal. 4.2. and that her beauty consists chiefly in this, that she hath by faith put on Christ, Gal. 3.27. and so is clothed with his righteousness, as the Church is described, Revel. 12.1. Clothed with the Sun ; and 3 ^lie . that the ranking of these in this order, by comparing her, 1. to the morning; 2. to the Moon; 3. to the Sun, may seem to imply a gradual increase in the Churches beauty and glory; for so it is with believers severally; the light of their knowledge and grace, is at first but like the light of the morning in the dawning of the day, but by degrees it shineth more and more unto the perfect day, Pro. 4.18. And so it hath been with the Church in her several ages, before the Law, and under the Law, and in Gospel times; her brightness was still greater and greater. The beginnings of the Church of Israel were mean, and obscure; and so were the beginnings of the Christian Church; but by degrees they both did rise to a great height of brightness and glory; in so much that the light of the Church did at length shine forth gloriously throughout the world; and shall at last be made perfect in heaven, when the righteous shall shine forth as the Sun in the kingdom of their father, Matth. 13.43. I know that many understand this place of the conversion of the Jews to the faith of Christ in the latter days; and that because the words imply, that people should wonder at the sudden and unexpected rising up of a new Church, that should be glorious, even to the astonishment of those that should behold it. But I conceive it my be better understood of the Church in general, as an acknowledgement of her glory by those Queens and Concubines mentioned in the foregoing verse, Who is she that looketh forth, &c? As if they should have said, Is this the Church that we did so despise and reproach? certainly her glory is now so apparently great, that it is wonderful in our eyes.

Vers. 11. I went down into the garden of nuts, &c.] By nuts, (which is in the Hebrew a word that is nowhere else found in the Scripture,) we must, I conceive, understand some choicer sort of nuts, such as used to be planted in gardens, as wall-nuts or filberds, or nutmegs rather, because the Bridegroom's and Spouses gardens are still noted in this book to be planted with all kind of aromaticks, as we may see, Chap. 4.12, 13, 14. of which the nutmeg is a chief, and under which all other aromatical plants may be here comprehended. Now very many learned Expositors do take these to be the words of the Spouse, wherein she gives an account why she came down after her beloved to his garden, namely, that having found him there, they might delight themselves with beholding the sweet springing of the several plants that grew therein; which may be implied in the following words, to see the fruits of the valley, &c. And accordingly they hold the meaning is, either, 1. that the Church doth thorough faith mount up after Christ to heaven, (Christ's garden of nutmegs) to see the fruits of the valley, &c. where in those hot Countries their gardens used to be, to wit, to taste by a lively faith the first fruits of life eternal, and by raising of her heart in holy desires to advance her self toward heaven, whether her beloved Savior is gone before her; or 2 ^lie , that she visited the holy Assemblies, that finding Christ there, they might delight themselves with seeing the graces of God's Spirit springing and growing up amongst his people. But because the Spouses going to the garden was to seek her beloved, (and of this there is no express mention here made) therefore I rather think that it is the Bridegroom that still here continues his speech unto his Spouse; and that having professed his constant love to her in the foregoing verses, here he makes known that he did not go away from her in wrath and indignation against her, but only went a little to his garden, to see how things thrived and prospered there. I went, saith he, down into the garden of nuts, &c. And the mystical meaning of the words must be, either that Christ did only delight himself in the pleasures of his heavenly garden, his kingdom of Glory; or else, that he did by this his hiding himself for a time, go as it were to see and visit his Church, to make trial whether after the winter of some tribulation and affliction, there were any spring of grace to be discerned amongst them. Now in expressing this, 1. he calls his Church, the garden of nuts, as some think, because as the nut seems outwardly to be nothing but dry wood, but yet hath a sweet and pleasant kernel therein; so the Church seems despicable and worthless outwardly, but yet inwardly it is full of grace and goodness; or else, (if by nuts we understand nutmegs,) because it yields fruit, so odoriferous and pleasing to God. 2. He terms her the valley, saying that he went down to see the fruits of the valley, to imply thereby, either the humble spirits of his people, or how low and base they are in the eyes of the world, or rather how abundantly they are watered with his word and Spirit: and 3. the last clause, And to see whether the Vine flourished, and the Pomegranates budded, by the vine and the Pomegranates, he means his people in his Church, whose good works and holy life are as the sweetest of fruits to him; and by their flourishing and budding, he means their first inclinations to good, the first discoveries that are made of grace wrought in their hearts, which Christ would have us know he much looks after in his people, as that which gives hope of ripe and pleasant fruit in time to come. But now again, all this some apply to the conversion of the Jews, who for the hardness that is upon their hearts, Rom. 11.25. and the bitterness of their spirits against Christ, may well be compared to a garden of nuts, because the nut, the wall-nut especially, hath a hard shell, and a bitter rind; and concerning whom Christ hath made known in his word, that in the last days he will visit them, to see whether there be any inclination in them to hear and believe the Gospel, yea that he will again receive them to be his Church and people.

Vers. 12. Or ever I was aware my soul made me like the chariots of Amminadib. ] That is, I made myself like the chariots, &c. It is an Hebraism frequent in the Scripture, the soul being put for the whole man, See the Note, Psal. 6.4. yet sometimes it implieth also the doing of a thing with much earnestness and vehemence of affection; and so it may do here. See the Notes, Chap. 1.7. & Eccles. 7.28. That which we translate, Or ever I was aware, &c. is in the Hebrew thus, I knew not, my soul made me like the chariots of Amminadib. But this is all one in effect with our Translation; for the meaning is, I knew not how it came to pass, before I knew of it, or thought of any such thing, my soul made me like the chariots of Ammi • adib. There are two things that make this place the most difficult that is in all this mystical Song; 1. Because it is so hard to determine who this Amminadib was, of whose chariots Solomon here speaks: And 2. because it is as hard to say, whether these words must be taken as the Bridegrooms or the Brides. For the first; we must know, 1. That we read in the Scripture of several men called by the name of Amminadab, as Numb. 1.7. & 1 Chron. 6.22, &c. and to some of these some Expositors do apply that which is said here. But because there is a clear difference between Amminadib and Amminadab ; and because there is nothing recorded in the Scriptures concerning the chariots of those Amminadabs, and it cannot be well questioned, but that Solomon speaks here of the chariots of Amminadib, as very famously known in those times, therefore I conceive it far most probable, that this Amminadib was some famous Chariot-driver in those times, that used to out-drive all men in the races they ran with their chariots, or else some Prince or great man that in Solomon's days delighted in chariots, as Absalom did, 2 Sam. 15.1. and had chariots that were above all other men's, famous for their speed: Yea and because Amminadib is translated by some, the Prince of my people, therefore some think that by the chariots of Amminadib may be meant Solomon's chariots. And again we must know, 2 ^lie , that this clause may be rendered, as it is in the margin of our Bibles, My soul set me on the chariots of my willing people, or, my noble, or, princely people ; and if we read it so, I know not what can be meant thereby, but the chariots either of the Princes of Israel, or of the neighbors or friends of the Bridegroom or Bride, who being of an ingenuous and noble spirit, were willing and ready any way to afford them any help or assistance. And then secondly, for the party by whom this is spoken; I deny not but that they may be taken as the words of the Spouse, giving her beloved an account how she came to follow him to his garden, namely, that not knowing that he was gone down to his garden for the reasons mentioned by him in the foregoing verse, but fearing that he was departed in anger, she did thereupon follow him with as much speed, as if she had been carried upon the chariots of Amminadib; or, that missing him, though she knew not whither he was gone, yet ere she was aware, being transported with the vehemency of her desires after him, she became as the chariots of Amminadib, and was carried, she knew not how, to the garden where her beloved was, with as much speed, as such chariots are wont to run: Yea and it may imply also, that her affection made her so courageous, that she was in that regard too, like the chariots of Amminadib, in that not fearing the dangers of the night, even when she had been already so barbarously used, she never gave over till she had at last met with her beloved. And if we take the words thus, they serve to set forth, either how unexpectedly and suddenly the souls of the faithful are sometimes caught up into heaven, in a manner they are not able to express; or else, with what speed and vehemency of spirit Christians are often carried to seek after Christ, when he hath withdrawn himself from them, and with what a strange impulse of spirit they are sometimes carried to the use of those means, whereby they are brought at last to enjoy his favorable presence. But because the foregoing verses, as is formerly noted, seem most likely to be the words of the Bridegroom, I see no reason why this should not also be so taken; to wit, that he doth here make known to his Spouse, either how he was suddenly carried away, not out of wrath against her, but with a strong desire of visiting his garden, which seised upon him he knew not how, and posted him away as if he had been set upon the chariots of Amminadib; or else how having visited his garden, he was suddenly he knew not how, stirred up to make hast back again to the comfort of his Spouse, being carried with such an inexpressible and unresistable violence and speed therein, that he seemed to himself to be as the chariots of Amminadib, or as if he had been set upon the chariots of his willing people. And taking the words thus, they set forth, either how exceeding desirous the Lord Christ is to see the garden of his Church to sprout out and flourish; or rather how very forward he is to show himself with comfort to his penitent people; As the father of the Prodigal ran to meet his penitent son, Luk. 15. 20. so doth Christ hasten, as if he were carried upon chariots, to the comfort of his penitent Spouse; when his people are willing in the day of his power, Psal. 110.3. then Christ is carried out as upon the chariots of this his willing people, to meet & embrace them; Or, then by the Ministry of his servants, who are as the charet of Israel and the horsemen thereof, 2 King. 2.12. he brings them to the enjoyment of his gracious presence; see Isa. 66.20. This is, I conceive, the meaning of this hard place. But yet withal it may not be unuseful to take notice, that this also some understand of the conversion of the Jews, namely, that through the forwardness of the Gentiles to promote their conversion, they shall be brought in speedily, as upon the chariots of a willing people.

Vers. 13. Return, return, O Shulamite, return, return, &c.] This name Shulamite is derived partly from Salem, the ancient name of Jerusalem, Psal. 76.3. And hence it is that divers Expositors hold, that it is the Synagogue or Nation of the Jews, that is here called the Shulamite, and do therefore look upon this as a clear prophecy of that calling and conversion of the na •• on of the Jews, whereof the Apostle speaks, Rom. 11.25. But I question not but that it is the Spouse, of whom Solomon speaks all along in this Song, that is here called the Shulamite ; and that she is so called either from her City Salem; (as Ruth of Moab is called the Moabitesse, Ruth 2.2.) for even Pharaohs daughter, (to whom Solomon may allude in this Song) might well enough be expressed by this name, after she was incorporated into the Church of the Jews, and so became a daughter of Jerusalem; see the Note, Psal. 45.10. or else from her husband Solomon, wives being usually called by the names of their husbands; according to that, Isa. 4.1. Let us be called by thy name. And so as Christ is in this Song called Solomon, which signifieth peaceable, (as Salem also signifieth peace, Heb. 7.2.) so the Church, the Spouse of Christ, is here called Shulamite, to signify the communion she hath with him, and the peace she enjoyeth with God thorough his grace; as likewise because the Church or Christ did at first come forth out of the City Jerusalem. The greatest difficulty in this passage is to know by whom this is spoken to the Spouse, and what is intended thereby. Many Expositors hold that it is the daughters of Jerusalem, mentioned before, Chap. 5.8, 16. that went along with her to seek her beloved, Chap. 6.1. that did thus call and cry after her, when being made like unto the chariots of Aminadib, as was said in the foregoing verse, she posted away to seek her beloved, and left them behind her; or that did, as by an acclamation of joy, invite her to return to Jerusalem, now that she had met with her beloved, Return, return, O Shulamite, return, return, that we may look upon thee, that is, that we may acquaint ourselves with thee, enjoy thy company, and behold thy beauty. And accordingly they say, that it is to be understood mystically thus, that those nations and persons, who were well affected to the Church, do here desire, either that she might not be gathered up into heaven without them, but might stay here on earth, till they were admitted into her fellowship; or else, that she would return to her wonted carriage of her self towards Christ, from which she had swerved, that so they might have the more abundant cause to admire her and rejoice in her. But then others judge, (and that most probably, as I conceive) that it is the Bridegroom that still speaks to his Spouse, to wit, Christ to his Church, and that having hitherto professed his constant love to her, notwithstanding her late disrespect of him, he doth now invite her to return to her first love, and to her former respective carriage of her self towards him, offering to receive her into his grace and favor again; Return, return, O Shulamite, return, return; that we may behold thee ; He ingeminates this word return four several times, to signify the speed, that he required in her return, the vehemency of his love, and the earnestness of his desires after her return; and hardly even the faithful themselves after their strayings are brought home to Christ. And then he adds, that we may look upon thee, to wit, with delight and joy; which he speaks in the name of himself, and his companions and friends, the holy Angels, or his faithful Ministers; for the Angels desire to look into the things imparted to the Church by the Gospel, 1 Pet. 1.12. and rejoice in the penitent returns of poor sinners, Luk. 15.10. Neither doth anything more cheare the hearts of God's faithful Ministers, then to behold the spiritual welfare of his Church and people.

What will ye see in the Shulamite? &c.) Some take this as the words of the Spouse, humbly abasing her self, as if she had said, Alas, what is to be seen in the poor Shulamite? In me there is not the least thing that is worth the looking on. And so also the following answer may be taken too as hers, as it were the company of two Armies ; As if she should have said, I am but a sad spectacle to be gazed at, a poor persecuted people, like a company of two Armies, covered over with dust and blood; And what delight can there be in such a sight? Or else thus, If you look upon me, you shall find the Spirit and the flesh, like two Armies fighting continually one against the other; and there's but a poor deal of beauty and delight in such a sight. But the Question is better taken as propounded by the Bridegroom, the more to stir up his companions to the admiration of his Spouses beauty and glory, What will ye see in the Shulamite? And then the answer is made by himself, as it were the company of two Armies ; that is, you will see in my Spouse an awful grace and majesty, such as is in a well-marshalled Army ready to go out against an enemy. And thus Christ sets forth the spiritual beauty of his Church; see the Notes above, ver. 4. It is in the Original, as it were the company of Mahanaim, wherein there may be an allusion to that story, Gen. 32.1. implying that the Spouse and her retinue, the Church with all her members, were as goodly a sight, as were the two hosts of Angels, that appeared there to Jacob for his defense; especially that she shall be so, when the Jews and Gentiles shall be united into one Church, Eph. 2.15. and so shall go forth in great pomp and state, like two gallant Armies, to meet the Lord Christ, their Bridegroom.

CHAP. VII.

Vers. 1. HOw beautiful are thy feet with shoes, O Princes daughter! ] For this Title given the Spouse, see the Note, Psal. 45.13. Many Expositors hold that it is the daughters of Jerusalem, that do here set forth the beauty of the Spouse in the several parts of her body; and their main reason is, because they judge it not proper that Christ should speak of himself that which we find, ver. 5. The king is held in the Galleries. But nothing is more frequent in the Scripture, then for men to speak of themselves in a third person: I make no question therefore but that it is the Bridegroom, that gives this following large description of the Spouses beauty; for who else indeed was fit to speak of those parts mentioned in this and in the following verse, but he who was both her maker and her husband, Isa. 54.5. And for the order that he observes herein, in that he begins here with the feet, and so goeth upward, whereas before, Chap. 4.1. he began with the head, and so went downward; the ground of this, I conceive, is, not only that by this variety this Song might be made the more delightful, but also especially because intending in the first place to praise her for that which did at present chiefly commend her to him, to wit, her returning to him after her late straying, under this expression, How beautiful are thy feet, &c? Upon this mention of her feet, he takes occasion from thence to proceed by degrees upward in describing the other members of her body. Now for the understanding of the first clause, How beautiful are thy feet with shoes! we must know, 1. That by feet in the Scripture, is usually meant the motions or goings of the feet; see Eccles. 5.1. and consequently that as by the beauty of the Spouses feet, may be meant literally the modesty, gravity, and majesty of her gate, and particularly the loveliness and acceptableness of her present return to Christ; so also spiritually may be meant thereby the admirable progress of the Gospel, by reason of the zeal and diligence of those that preached it, the welcome they should find amongst the people; according to that, Rom. 10.15. How beautiful are the feet of them that preach the Gospel of peace, &c! as likewise the amiable conversation of Christians, their careful walking in the truth and obedience of the Gospel, and zeal in running the ways of God's Commandments. And 2. that in the beauty of the Spouses shoes there is an allusion to the costly trimming, wherewith women in those times used to adorn their shoes; whence it is, that we read, Isa. 3.18. of God's threatening to take away the bravery of their tinkling ornaments about their feet ; as likewise, that the wearing of shoes was in those days a sign of those that were in a free, and joyful and prosperous estate and condition, as going barefoot, was on the other side a sign of bondage and affliction; see 2 Sam. 15.30. & Isa. 20.4. So that by the beauty of the Churches shoes is meant, the bliss and comfort of Christians walking in the liberty wherewith Christ hath made them free, Gal. 5.1. having their feet shod with the preparation of the Gospel of peace, Eph. 6.15. in that being assured of reconciliation by the Gospel of peace, they shrink not for any sharpness or troubles they meet with in their way; as it was now with the Spouse: before every small thing discouraged her, Chap. 5.3. I have put off my coat, how shall I put it on? whereas now nothing could hinder her from following after Christ.

The joints of thy thighs are like jewels, &c.] That is, neat and comely; the work of the hands of a cunning workman ; that is, one that is a choice workman for making such things. By the joints of the thighs is meant, either the bones that turn and move in the hollow of the thighs, or rather the hollowness wherein the hip or thighbone is moved or turned about. And indeed the word in the Original, which we translate joints, is derived from a word that signifieth turning, or turning about. Now this signifieth the straight and comely stature of the Spouse, and her ready and decent moving of her body in her going in a due and comely posture. And so likewise it may signify the Churches strength and concord, and her upright dealings and Gospel-like conversation. As for the last clause, the work of the hands of a cunning workman, that hath in the mystical sense respect to God, who as he hath with incomprehensible wisdom most curiously framed all the joints in our bodies, so he is also the author of his people's new being; and therefore he calls Israel, even as they were a righteous people, a branch of his planting, and the work of his hands, Isa. 60.21. and it is he that works all our works in us, and for us, Isa. 26.12. see 1 Cor. 12.6.

Vers. 2. Thy navel is like a round goblet, which wanteth not liquor. ] It is in the Hebrew, which wanteth not mixture, for which see the Notes, Pro. 9.2. & Cant. 5.1. And he means a goblet full of some precious liquor, even to the very brim, like David's cup, that is said to run over, Psal. 23.5. which makes such a bowle the more lovely and beautiful; for the drift of the Bridegroom in this comparison, is not only to imply the plenty of nourishment, which from the navel is conveyed to a child in the mothers womb (to the hinting whereof even the roundness of the goblet is significant, because that makes it the more capacious) see the Notes, Job 40.16. & Pro. 3.8. but also to set forth the beauty of the navel, which God hath made to be an ornament to the belly, and such that in regard of its curious shape, the roundness, hollowness, and the windings and circlings in it hath some resemblance of a goblet, that is artificially wrought, and turned with roundlets for the adorning of it. And hereby, as all Expositors agree, that virtue is meant whereby new converts are formed, and nourished, and cherished in the womb of the Church, which may be applied severally: either, 1. To the grace of Regeneration it self, whereby those that are begotten again and made new creatures, are secretly fed and nourished, as the child is in the mothers womb by the navel, being made careful to cherish those principles of grace and good desires that are wrought in their hearts; which may well be compared to a goblet, which wanteth not liquor, because this grace is never quite lost, but it is as a well of water, springing up into everlasting life, Joh. 4.14. see also, Joh. 7.38. 2 ^lie , To the Ministers or Ministry of the Gospel, whereby the first beginnings of grace are cherished and increased, Gal. 4.19. Which wanteth not liquor ; in that the Church shall never want that liquor of saving doctrine, wherewith the work of grace must be cherished in her children, Matth. 28.20. And 3 ^lie , To the Sacrament of Baptism, which is the outward seal of our Regeneration; of the laver whereof it may well be said, that it wanteth no liquor, because from thence plenty of instruction and comfort may be fetched for poor Christians upon all occasions.

Thy belly is like an heap of wheat, &c.] That is, say some, a stack of wheat-sheaves, or rather a heap of wheat-corn, that is round and rising, broad beneath and narrow above. And hereby is signified, either, 1. the Churches fruitfulness, in regard of the multitude of children, which she continually brings forth unto God; in regard whereof, as she may be well compared to a woman big with child, Revel. 12.2. whose belly may be well said to be as a heap of wheat ; so her numberless issue may also be said to be as a heap of wheat in the floor of the Church, which keep close together, being united together by one and the same faith, and the bond of charity and love one to another. And 2. The abundant provision, wherewith the Church is stored for the feeding of all that belong to her charge. And hence it is that some have applied this particularly to the Lord's Supper, (as they did that before of the Spouses navel to the Sacrament of Baptism) because this Ordinance is appointed for the strengthening of the faith of true believers. As for that last clause, set about with lilies, some think, that there is an allusion therein to the custom of making hedges about their stacks of wheat, and that the intention of these words is to show, that Christians are as a heap of wheat, fenced about, not with briars and thorns, but with lilies, that is, by their innocence and blameless conversation. But I rather think that in this expression, there is an allusion to a custom of adorning their heaps of new wheat in the joyful time of harvest with flowers and garlands; and that accordingly the drift of this clause is to show, either, 1. That Christians are gloriously adorned with the gifts and graces of God's Spirit: or 2 ^lie , That the food of the Church is sweet and pleasant, and the means of much spiritual joy to God's people. Because the belly is the seat of the bowels, therefore some understand that which is said here of the Churches bowels of compassion and sweet tender affections, which she showeth to others in seeking their spiritual good. But the former Exposition is justly preferred.

Vers. 3. Thy two breasts are like two young Roes, &c.] See the Note, Chap. 4.5.

Vers. 4. Thy neck is as a tower of Ivory. ] Some understand hereby Solomon's throne of Ivory, 1 Reg. 10.18. being the rather induced to think so, by comparing this place with that in Neh. 8.4, where the pulpit of wood, whereon the Levites expounded the Law unto the people, is in the Hebrew termed a tower of wood. But 1. Because we read in the Scripture of Ivory houses, 1 King. 22.39. & Amos 3.15. and of Ivory palaces, Psal. 45.8. And 2. Because in the following branches of this verse, the comparisons that are used, are taken from places that were famously known in those times, I see not why it may not be very probably thought that it was some particular tower of Ivory, that is here intended. The Bridegroom had before compared the neck of his Spouse to the tower of David, Chap. 4.4. for which see the Note there: But here now to a tower of Ivory, and that to show how exceeding pure, and white, and smooth, and bright it was. And accordingly hereby is noted, either the purity and glorious beauty of those graces, which were before intended by the Spouses neck, as faith, &c. or else of the persons intended thereby, namely the Ministers and Governors of the Church, See the Note, Chap. 4.4. how pure and precious their doctrine should be, and how holy and blameless they should be in their conversation.

Thine eyes like the fish-pools in Heshbon, by the gate of Bathrabbim.] Heshbon was a goodly City in the Country of the Reubenites, Numb. 32.37. that was formerly the royal City of Sihon, King of the Amorites, Numb. 21.26. and here it seems there were very goodly fish-pools, that were a great ornament to this City, and for the plenty and pure clearness of the waters, and for their curious and artificial making, were very famous throughout the Land of Israel; and they were, as is noted here, by the gate of Bathrabbim, which is by interpretation, the gate of many, so called, it seems, either because it was the place of Judicature, or the Market place, and so multitudes of people resorted thither; or rather, because such multitudes of people were still going in and out at this gate, fetching water from these fish-pools. Now to these fish-pools by the gate of Bathrabbim, the Bridegroom compares his Spouses eyes, as before to doves eyes, Chap. 1.15. & 4.1. to show how clear, and bright, and lovely her eyes were. And if by the Churches eyes, (according to what is before noted in those forecited places) we understand the faith and knowledge of Christians, this signifieth how rich and plentiful their knowledge is, how quick-sighted they are to see the truth, and to look into their own and other men's actions: Or if hereby we understand those that are Teachers in the Church, then hereby is signified, how useful and graceful they are to the Church; they are abundantly replenished with wisdom, that so the people may flock to them for instruction and counsel, as men do to such pools to draw water; and by them may receive clear and full satisfaction, and be abundantly replenished with saving knowledge, as with the waters of life. Some add that the Churches eyes are compared to these pools of Heshbon, with respect to her frequent pouring forth of abundant tears, both for her own sins, and the sins of others. See Jer. 9.1. & 31.9. & Zech. 12.10. And others say, that the Scriptures are the Spouses eyes, that are here compared to the fish-pools of Heshbon, by the gate of Bathrabbim, because every man may freely go to them, to draw from thence of the water of life, and may therein, as in a glass, Jam. 1.23. discover the spots in his spiritual face, and so wash them off. But I take the first applications of the similitude, to be far most genuine and agreeable to the intention of the Holy Ghost.

Thy nose is as the tower of Lebanon, which looketh toward Damascus. ] Though there might be a tower in that house which Solomon built in or nigh unto Jerusalem, which was called the house of the forest of Lebanon, 1 King. 7.2. (for which see the Note there:) yet because Lebanon was a mountain in the utmost North-border of the Land of Israel, and Damascus lay North-ward from Lebanon, I doubt not but that there was a tower also built by Solomon in that mountain. See the Note, 1 King. 9.19. and that it was purposely built, that it might be a watch-tower and Frontier Garrison, to secure the Land against the incursions of the Syrians from Damascus, which was their chief City, Isa. 7.8. And this, I conceive, is the tower of Lebanon that is here intended; and that those words, which looketh toward Damascus, are added purposely to distinguish it from the other tower of Lebanon, which was in or nigh unto Jerusalem. Nor need it seem strange to us, that the Bridegroom should here compare his Spouses nose, that is indeed one of the chief ornaments of the face, to a tower; if we consider 1. That it is not with respect to the greatness of that tower, that this comparison is made, but with respect to the beauty of that building, to imply a nose fair and beautiful, not crooked but strait, well-featured and well proportioned: 2. The nature of this Poem, which being a Pastoral, the language therein is suited to that of shepherds, and country people, who are wont to compare their loves to anything that is strange, wonderful, and glorious in their eyes; And 3. That the mystical and spiritual sense of every passage must be principally respected, as they have respect to Christ and his Spouse, the Church; for so here the Churches nose is compared to the tower of Lebanon, which looketh toward Damascus, the use whereof was to observe and discover the first motions of their enemies, the Syrians, that so they might in time be armed against them, thereby to signify, 1. The watchful care of the Church for the preservation of herself and children against all the attempts of her enemies, and that especially, by the vigilant care of her watchmen, the Ministers of the Gospel, who are for this end set in places of eminency above others, that they may be as towers of defense for the securing of the people. 2. The Churches wonderful sagacity in discovering the secret frauds of her enemies, and the dangers that are coming upon her: The nose is the instrument of smelling; and suitable hereto God hath given his Church such an eminent gift of solid judgment and discretion, and discerning of spirits, 1 Cor. 12.10. that his people are able to smell out Satan his errors, and cunning stratagems, even when he appears outwardly as an Angel of light, see 2 Cor. 2.11. & Rev. 2.2. and so by this means they are enabled to arm themselves against approaching dangers; yea and hereby they can discern things that differ, and so do only savor the things above, and bend all their force to make sure to themselves things eternal. And 3. The Churches courage and magnanimity in standing out against dangers, and resisting the attempts of her enemies thus discovered, manifested in her outward carriage and behavior.

Vers. 5. Thine head upon thee is like Carmel. ] Carmel was a high mountain in Phoenicia, exceeding glorious and beautiful, because of its fruitfulness; whence is that, Isa. 33.9. The earth mourneth and languisheth; Lebanon is ashamed, and hewn down: Sharon is like a wilderness, and Bashan and Carmel shake off their fruits. And hence it is, that the Bridegroom compareth the head of his Spouse to Carmel; And this some think he doth with respect to some curious tire or ornaments, it may be some garland of flowers, after the manner of Country Brides, she wore upon her head, which made her head like unto Mount Carmel; But rather it is spoken with reference to her head it self; Thy head upon thee is like Carmel ; That is, Thy head which stands above the rest of thy body, is as goodly and beautiful as Carmel; or, it as far excels all other women's, as Carmel is above all other Mountains. Some read this, as it is in the margin of our Bibles, Thine head upon thee is like crimson ; and this also may refer to the costly and beautiful attire, which she wore upon her head, fit for her that was a Princes daughter, ver. 1. or it may rather imply, that her head was stately and full of Prince-like Majesty. But however that which is principally intended is, that the mind of the Church is filled with all wisdom and knowledge, and adorned with all the goodly graces of God's Spirit; or that through the grace of God in Christ crucified, she is very lovely and amiable in God's sight.

And the hair of thine head is like purple. ] This also some refer to the purple-filletings, or hair-laces, or some other such like trimming, wherewith her hair was adorned; Or, it may signify that her hair was of a bright and lovely color, or Prince-like beautiful; for scarlet and purple were usually worn by Princes. And according to the interpretation formerly given of the Spouses hair, Chap. 4.1. this may spiritually signify, 1. That the Churches outward profession is very glorious. 2. That her thoughts, and purposes, and affections, were holy and heavenly, and died, as it were, in the blood of Christ; yea and 3 ^lie , that Christians themselves are adorned with the righteousness of Christ, and many precious graces, and thereby made very comely and beautiful in God's sight.

The King is held in the galleries. ] Or, as it is in the Hebrew, bound in the galleries. So • e Expositors give this to be the meaning of these words, that there is no King in the world, but if he should once come to behold the beauty of the Church, he would be so ravished therewith, that he would desire continually to satisfy his eyes with the sight thereof, and despising all the glory of the world in comparison of her beauty, would mind nothing else but the beholding of that. But I rather think that the Bridegroom, as it is usually in the Scripture, speaks here of himself in a third person, The King is held in the galleries ; that is, when king Solomon, as he walks in his galleries, espyeth thee, he is presently so captivated, and chained with thy beauty, that he cannot move but stands gazing upon thee, as not being able to satisfy himself with beholding of thee. The galleries of Kings used to be hanged with rich purple hangings; and to these, it seems, the Bridegroom doth here allude; affirming, that as her hair was bound in her hair-laces, so was he bound in those galleries by beholding her beauty; see the Note, Chap. 4.9. And so the meaning is, that Christ, the true Solomon, is so exceedingly delighted with the graces of his Spouse the Church, that he is even tied to her with the bands and cords of such a firm conjugal love, that he cannot keep his eyes off her, nor cannot but abide with her forever; he is held in his galleries ; that is, say some, in the particular Congregations of his people, where his love will engage him to be still with them unto the end of the world; see Hos. 2.19. Isa. 62.4. Ezek. 37.26. & 48.35. & 2 Cor. 6.16.

Vers. 6. How fair and how pleasant art thou, O love, for delights! ] That is, for the manifold delights, which by reason of thy beauty, thou yieldest both to me, and to others that converse with thee; see Isa. 66.10, 11. The Bridegroom having elegantly set forth the beauty of his Spouse in many several parts of her body, here he winds up all in this pathetical expression of admiration, How fair, and how pleasant, &c! Thereby implying, that in regard of all the particulars before mentioned, and so in regard of all the rest of her body, which he had not named, her beauty was so wonderful great, that there were no words whereby he could express it, How fair, and how pleasant, &c! And so withal there may be in these words a reason couched, why he had said in the foregoing verse, that the King was held in the galleries, namely, because her beauty being so admirable, it was no wonder, though the king was captivated with a constant desire of beholding her; see the Notes, Chap. 1.15, 16. & 4.7, 9.

Vers. 7. This thy stature is like to a Palm-tree. ] That is, In regard of this thy stature, which I have particularly described, and which consists indeed in the due proportion of all the members, thou art like to a Palm-tree, to wit, in that thou art, 1. tall, as the Palm-tree is, as the Poet in a like expression sets forth the comeliness of a woman, Longâ procerior alno: 2. Straight and bolt-upright, which is always esteemed very graceful in women; and 3. Strong, fresh, and flourishing, and so likewise in other particulars; for which see the Note, Psal. 92.12. where it is said, that the righteous shall flourish like the Palm-tree. And in all this the Holy Ghost intends to set forth, not only the transcendent eminency of the Churches dignity, and beauty, and glory, but also the magnanimity and heavenly mindedness of Christians, who are still looking upward, and have their conversation in heaven, Phil. 3.20. and the continual progress and growth of the Church, till they come at last, Unto the measure of the stature of the fullness of Christ, Eph. 4.13.

And thy breasts to clusters of grapes. ] In the Original it is only clusters: and indeed it is generally said, that the fruit of the Palm-tree grows in clusters. But because in the following verse they are called clusters of the Vine, therefore, I conceive, was the word renderd by our Translators, clusters of grapes. And to show that these clusters of grapes are not unfitly joined with the Palm-tree, mentioned in the foregoing part of this verse, Expositors tell us, that in those Countries they used to plant their Vines by their Palm-trees, that so the Vines clasping about these trees might thereby be born up. However, having commended the goodliness of his Spouses stature, the Bridegroom takes occasion from thence again to set forth the beauty of her breasts, (though of them he had spoken before, ver. 3.) because when women grow up in stature, then their breasts swell and grow great; And this is that which he intends in saying her breasts were like to clusters of grapes, to wit, that they were fair, and big, and full of milk, as those are of wine. Now whether we understand this, according to the exposition formerly given of the Churches breasts, Chap. 4, 5. either of the Pastors and Teachers in the Church, or the two Testaments, the old and the new, the meaning of the comparison is clear, to wit, that the Scriptures are abundantly replenished with wholesome nourishment, and such as may be, like clusters of grapes, both for meat and drink to the souls of God's people: and that Ministers must be always as breasts full of milk, for the satisfying of the spiritual hunger and thirst of the children of God committed to their charge.

Vers. 8. I said, &c.] As if he should have said, I promised, and I will make it good; Or, rather, I did firmly hereupon resolve and determine thus with myself, I will go up to the Palm-tree ; that is, I will climb up into this my Palm-tree, I will converse with, and enjoy the love and delights of this my dear Spouse. And so the meaning is, that Christ would join himself to his Church, and be with her, and converse lovingly with her, as with his dearly beloved Spouse: I will take hold of the boughs thereof ; that is, say some Expositors, that I may climb up thereby into this my Palm-tree. But because it is generally said, that the Palm-tree, though very tall, hath no boughs growing out on the sides of the body of it, but only on the top, and that all the fruit it bears groweth there, therefore I rather think that by laying hold of the boughs thereof is meant, either that he would prune them and dress them, or else rather that he would take hold on them, and gather the fruit that was growing thereon. And so it implies how tenderly careful the Bridegroom would be over his Spouse for her good and welfare; or his resolution to delight himself in her beauty and love; which in reference to Christ, doth import two particulars principally concerning his dealing with the Church, to wit, 1. that he pruneth and purgeth every true Christian, and particular Congregation, (for these may be meant by the boughs of this Palm-tree) to make them the more beautiful and fruitful; according to that, Joh. 15.2. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit ; and 2. that he takes exceeding great delight in the gracious disposition and holy conversation of his Church and people.

Now also thy breasts shall be as clusters of the Vine. ] That is, Thou shalt become more and more fresh, and sweet, and lovely, both in mine eyes, and in the eyes of others. That which is promised here is, that by the presence of Christ in his Church, and his tender care to do her good, she should not be barren nor unfruitful in the knowledge of our Lord Jesus Christ, 2 Pet. 1.8. but, should blossom, and bud, and fill the face of the world with fruit, Isa. 27.6. and so should yield the more delight to him, and the more plentiful nourishment to her children.

And the smell of thy nose like apples. ] This may be taken two several ways; namely, 1. Of the breath which came out of her nostrils, that this should be sweet as the most odoriferous apples; see the Note, Chap. 2.5. so that all that approached near her, should be delighted with the favor of her sweet breath. And if we take it thus, then the spiritual meaning may be, that the breathing of the Church in her Teaching and holy conference shall be exceeding sweet and delightful; see 2 Cor. 2.14. And so it is the same with that, Chap. 4.11. for which see the Note there. Yea and look as the sweetness of the breath, is a sign that the inward parts are sound and good, so the sweet breath of the Church and people of God, is a sign that the hidden man of the heart is uncorrupt. And 2 ^lie , Of the sweetness of that which is smelt by her; the smell of thy nose shall be like apples, that is, thy nose by drawing in a pure, and sweet, and heavenly air, shall refresh thy inward parts, as when the spirits are refreshed with the smell of apples; meaning, that God's people should by the sweet breathings of God's Spirit be quickened and refreshed in the inner man; Or, the smell of thy nose, that is, that which thy nose smelleth, shall be like apples, thy graces and gracious conversation, (especially in regard of those graces for which the Spouses nose was, ver. 4. compared to the tower of Lebanon) shall yield a sweet fragrant favor to thyself; and consequently also both to me and others; yea thou shalt perceive that the sweet savor of thy good report and fame by reason hereof is spread abroad far and near. Thus, I say, I conceive, the Holy Ghost doth set forth the blessed effects of Christ's drawing near to his Church here in this world: though others, I know, take the whole verse to be a figurative expression of Christ's perfect conjunction with his Church in the kingdom of heaven, and the unspeakable pleasure, which he will take in her there forever and ever.

Vers. 9. And the roof of thy mouth like the best wine, &c.] The Spouse had formerly said of her beloved, Chap. 5.16. His mouth (or, his palate) is most sweet ; for which see the Note there; and here now he returns a like expression of his high esteem of her; And the roof of thy mouth like the best wine ; meaning that her breath or speech was exceeding sweet and delightful. And that which is spiritually intended hereby is, 1. That the doctrine of the Church is sweet and pleasant to poor sinners, full of spirit and life, cheering and refreshing the sad hearts of God's people like wine, Pro. 31.6. see Pro. 9.2. 2 ^lie , That Christ takes great delight in the faithful dispensing of this word of his grace amongst the children of men, and in the prayers and praises which they offer up to God; and 3 ^lie , That the communication and speech of the faithful is sweet and gracious, and such as tends to the edifying of others, like generous wine, gladding the hearts of their brethren, and exceeding delightful to Christ; according to that, Pro. 23.16. My reins shall rejoice, when thy lips speak right things. As for the following words, For my beloved, that goeth down sweetly, it may be renderd according to the Hebrew, which goeth straightly (or, according to righteousnesses,) to my beloved ; and they that thus read the words understand them to be a description of the best wine, much like that, Pro. 23.31. When it moveth it self aright ; for which see the Note there. And indeed thus men are wont in these times to speak of wine, when it looks brisk and sparkles in the cup, Ay, this is right. But who is meant in those words, For my beloved? I answer; This indeed makes this place very intricate; the rather because this is usually the expression, which the Bride useth concerning the Bridegroom; which hath made many Expositors take this whole verse as spoken by the Bride. But methinks it is most evident, that this, with all that went before from the beginning of this Chapter, is spoken by the Bridegroom in commendation of the Bride. And accordingly there are three other answers given by Expositors for the resolving of this Question; for, 1. Some take it thus, that when the Bridegroom had said, The roof of thy mouth is like the best wine, then the Bride interposed the following words, for my beloved, &c. As if she had said, If the roof of my mouth be like the best wine, to be sure it is only so for my beloved, nobody else must drink or taste of it. 2 ^lie , Others hold, that the whole verse is spoken by the Bridegroom, only in those words, for my beloved, he pleasantly mentions that loving expression which was so frequent in his Spouses mouth, as if he had said, The roof of thy mouth is like the best wine, as thou usest to say, for my beloved. And 3 ^lie , (which I like the best) Others think that the meaning of the Bridegroom in these words is only this, that the roof of her mouth was like that choice wine, which at his banquets he used to bring forth for his choicest and best-beloved friends. Every way the intent of the words is much the same, namely, that the doctrine of the Church is acceptable to Christ; or intended for the making known of Christ, or for the cheering and refreshing of the beloved members of Christ. And then the last words, Causing the lips of those that are asleep to speak ; that is an hyperbolical expression of the mighty efficacy of strong excellent wine, as if one should say, that such wine is able to revive a dead man, or to make a man's tongue run when he is fast asleep, or to make dull, stupid, sleepy-headed fellows, very fluent and eloquent in speaking; as indeed strong wine is wont to make men talkative, and to be given to babbling, as Solomon saith, Pro. 23.29. yea to affect a kind of fineness and eloquence in speaking, Faecundi calices quem non fecere disertum? I know that some by wine, causing the lips of those that are asleep to speak, understand wine, that makes men overcome with the strength of it, to speak as if they were asleep. And some read the words, as they are rendered in the margin of our Bibles, Causing the lips of the ancient to speak, who are indeed sometimes by reason of weakness duller and heavier of speech. But the former both translation and exposition are clearly the best. To be sure such is the mighty efficacy of the doctrine of the Gospel, that it will quicken those that are dead asleep in sin, and make even the tongue of the dumb sing, as it is, Isa. 35.6. and even when Christians are most drowsy and sleepy, if the word comes once to have the word of life dwell plentifully in them, this will make their tongues as the pen of a ready writer, their language will be holy and pious, they will talk much of the things of God, and of Christ, and they will not be able to forbear, according to that, Act. 4.20. We cannot but speak the things which we have seen and heard.

Vers. 10. I am my beloveds, and his desire is towards me. ] As if she should have said, (for these are clearly the words of the Spouse) I see it is so, by these sweet expressions of his love, which I have now heard from him; I see we do alike love one another. But see the Notes, Chap. 2.16. & 6.3.

Vers. 11. Come, my beloved, let us go forth into the field: let us lodge in the villages. ] The Spouse speaks here after the manner of those, that dwelling in the City do sometimes walk out into the field, or go to their Country-houses to take the air, and to take notice how the Spring comes forward, and how those things they have planted there do thrive and prosper: And hereby is figuratively set forth the Churches care, 1. for the propagation of the Gospel throughout all nations, according to the commission given her, Matth. 28.19. for the field is the world, Matth. 13.38. 2 ^lie , To visit those Churches that are already planted, according to that of the Apostle Paul to Barnabas, Act. 15.36. Let us go again and visit our brethren in every City, where we have preached the word of the Lord, and see how they do. 3. In seeking the conversion of men, not to despise the simplest and meanest cottages, but to seek the saving of the souls of the poor in such obscure places, as well as others; for this may be implied also by the mention that is made here of the field and the villages ; see Matth. 9.35. & Mark 6.6. & Isa. 43.19, 20. &c. 4 ^lie , To beg of Christ, that he would go along with her, to protect and prosper her in this work; because though Pastors and Teachers must labor in this work, and are therefore called fellow-laborers with God, 1 Cor. 3.9. yet all their support and success is from Christ, without whom they can do nothing, Joh. 15.5. And 5. Some add also, To withdraw themselves sometime from the troubles and distractions of the world, that they may in private retired places, enjoy the sweet and heavenly delight of holy meditation, and of pouring forth their souls in prayer unto God.

Vers. 12. Let us get up early to the Vineyards. ] The Spouse having smarted sorely for her former sluggishness, when she refused to rise to her beloved, Chap. 5.3. is now in a quite contrary temper of doing all things with all possible diligence, that might be acceptable to her beloved, Let us get up early to the Vineyards, to wit, because in the morning all things are sweetest and most pleasant in the Country. And this sets forth the Churches diligence in visiting and seeking the good of particular Congregations, (for these are Christ's Vineyards, see Isa. 5.1. and the Note, Cant. 6.1.) according to a like expression of the Lord's sending his Prophets early to his people, 2 Chro. 36.15. & Jer. 25.3.4.

Let us see if the Vine flourish, whether the tender grape appear, and the Pomegranates bud forth. ] That is, To see what access there was made to the Church, and how the Christians therein, both young and old, did thrive and grow in grace; see the Note, Chap. 6.11. for the tender grapes, see the Notes, Chap. 2.13, 15. and for the Pomegranates, see the Notes, Chap. 4.3, 13. & 6.7.

There will I give thee my loves. ] It is expressed in the plural number to set forth the excellency, the plenty and abundance thereof. Some take this to be a modest expression of nearest conjugal communion; But it may intend only, that she would there yield him all possible expressions of her unfeigned love and affection to him. However, the spiritual meaning is clear, that in the Vineyards of the Church, the Assemblies of the Saints, the Spouse would give up her self, soul and body, to Christ, and yield him the fruition of all her graces, and the fruits thereof in her profession and good works; for which see those notable places, Ezek. 20.40, 41. & Isa. 65.9.

Vers. 13. The mandrakes give a smell. ] That is, a sweet pleasant smell; But for the mandrakes, see the Note, Gen. 30.14. Whatever our mandrakes are, it is clear that those mentioned there and here, were rare, and beautiful, and sweet flowers; and if they had a virtue to procure love, as it is said they had, or were generally conceived to have, and are therefore often by Writers called Circea, this may be one reason why these are here particularly mentioned: for this, with that which follows, is pressed by the Spouse as a motive to allure her beloved to go along with her, as she had desired, ver. 11. into the Country. And hereby is meant the sweet savor of the graces and good works of Christians, whether Jews or Gentiles, which are very delightful. For which see the Note, Chap. 2.13.

And at our gates all manner of precious fruits, &c.] See the Notes, Chap. 4.13, 16. In this expression here used, there seems to be an allusion, either 1. To the old custom of adorning the gates, and strewing the doors of Bride-houses, with all kind of sweet and goodly flowers and fruits: Or 2 ^lie , To the manner of having all kind of delicious fruits planted by their walls, and elsewhere close by their gates, so that they were always ready at hand for them that came thither. Or rather 3 ^lie , To the custom of their using to make the chambers or lofts over their gates, in country houses, the store-houses, where they kept the fruits of their gardens and orchards: And therefore doth the Spouse add those following words, New and old, which I have laid up for thee, O my beloved ; for the understanding whereof we must know; first, that this may be spoken with reference to those trees, Orange trees and others, that use to have, both old fruit that is fully ripe, and green fruit that is newly coming on, growing on them at the same time; or else the new fruit of the present year, and old of the foregoing year, laid up in their store-houses; or it may be an expression only intended to imply their variety and plenty of fruits, according to that which is said of the householder, which bringeth forth out of his treasure, things new and old, Matth. 13.52. See also Levite. 26.10. Secondly, that by these fruits at their gates, both new and old, is spiritually meant, either young converts and old professors; or else the first gifts and graces conferred upon Christians, and their first good works, Revel. 2.5. and fresh and new supplies of gifts and graces, divers and many, which God confers upon his faithful ones, and their works more at the last then at the first, Revel. 2.19. for so runs the promise to the sincere, that they shall persevere and grow in grace. Matth. 25.29. Unto everyone that hath shall be given, and he shall have abundance. And these fruits are said to be at the gates, either to imply the readiness and forwardness of the Saints to the fruits of obedience to Christ: The Lord can never come to visit his Church, but he shall find her ready presently to entertain him according to his will; or else to signify the open profession, and clear discovery which they make of holiness and righteousness in the sight of all men: And thirdly, that the Spouse is said to have laid up these for her beloved, because the Churches constant aim is to refer and improve all her gifts and graces to the glory and service of Christ.

CHAP. VIII.

Vers. 1. O That thou wert as my brother, that sucked the breasts of my mother. ] To set forth the ardency of her affection to her beloved, and her desire of conversing constantly with him, with all freedom of familiarity and expressing their love mutually one to another, the Spouse here wisheth, that he were to her, as her brother, that sucked the breasts of her mother, meaning thereby, either a brother most faithful and loving, a brother that had tumbled in the same belly, and sucked of the same breasts with her, a brother by the mothers side, because such use indeed to love one another most affectionately, as we see in Joseph and Benjamin, See the Note, Deut. 13.6. or rather, a brother, that were yet a little child, sucking the breasts of her mother, with whom his elder sisters live continually in the same house, and are ever and anon taking him up in their arms, and sporting themselves with him; as seems most probable by the following words, When I should find thee without, I would kiss thee, yet I should not be despised, which seems to imply, that the Spouse desires that the marriage betwixt her and her beloved were fully consummated, that so she might as freely embrace and kiss him, as a sister doth her little sucking brother, even when she finds him abroad out of doors, because she knows nobody will despise or reproach her for it, or count it any immodesty in her. And accordingly the spiritual sense of these words may be, either 1. That it is the Jews, that here desire to see the promised Messiah in the flesh; which how earnestly they longed for in the days before Christ, that waited for this consolation of Israel, we may see Matth. 13.17. & Joh. 8.56. & Heb. 11.13. Then Christ was to the faithful as a brother, see the Note, Chap. 4.9. yea as a brother that sucked the breasts of their mother, either because he sucked the breasts of man's human nature, being suckled and nursed up by his mother, the blessed Virgin, as other children are; or else because he sucked the spiritual breasts of the Church, their mother, in that he attended upon the Ministry of John, and other Jewish teachers. And then too it might be said that he was found without, because then he came into the world, and was openly seen amongst men. Before his Incarnation he lay hid in the bosom of his Father, and was no other way revealed upon earth, but under the shadows of dark types and ceremonies; but when that was done, which Christ said, Joh. 16.28. I am come forth from the Father, and am come into the world, then he was found openly abroad manifest in the flesh; and with reference to this time may those words therefore be taken by the faithful, when I should find thee without, I would kiss thee, that is, I would by all possible means manifest my love and humble respect to thee, see the Note, Psal. 2 12. Yet I should not be despised ; to wit, as I am now, whilst thou delayest thy coming, and so I am scorned and despised, as expecting a Messiah that will never come. Or 2 ^lie , that the Church doth here desire the consummation of her marriage with Christ in heaven, where she might forever dwell with him, and familiarly and openly manifest her love to him, as brothers are wont to do that live together in one house, and that without any danger of being despised. Here the men of the world are wont to scorn and deride the faithful for their love to Christ; but when they shall meet with him out of the world in heaven, their exceeding glory there shall manifest, that they are not a people to be despised; yea there shall be no enemy there to despise them. Or 3 ^dly , that the Church doth in this pathetical wish, only set forth her longing desire, that she might yet enjoy a more intimate and familiar communion with Christ, that being mutually knit together by the same Spirit, the most affectionate brother and sister might not love one another, & delight one in another more then they did. And then in the following words, When I should find thee without I would kiss thee, yet I should not be despised. The Church promiseth that she would openly embrace and own him, and make a free profession of him before all the world, as knowing that in the conclusion she should not be despised for it. Yea and lastly, some make this the wish of the believing Jews that should be converted in the latter days.

Vers. 2. I would lead thee, and bring thee into my mothers house, &c.] According to what is noted in the close of the foregoing Note, this may be also taken as a profession of the Jewish Church, that shall be converted in the latter days, how far otherwise she would deal with Christ, then their forefathers had done, to wit, that they would not cast him out of their Synagogues, as they did, but would with all respect and joy, entertain him into their Assemblies. But it is better understood of the Church in general; and see therefore the Note upon the like expression, Chap. 3. 4. And indeed if it should be restrained to any particular, it may seem more probable, that the Church of the Gentiles doth here promise to bring Christ into the Church of the Jews; because she might well call them her mothers house, in regard the Church of the Gentiles had her first Original from the Jews. However, observable it is, that by expressing this with those several terms, I would lead thee and bring thee, &c. the Spouse implies the joyfulness of the matter she was now speaking of, and her firm resolution that she would certainly do it; she would carry her beloved into her mothers house; who, saith she, would instruct me, to wit, as in all other things, so also how I should carry myself towards thee, my beloved.

I would cause thee to drink of spiced wine, &c.] That is, Ipocras; of the juice of my Pomegranate. The meaning is, that she would entertain him there with the choicest drinks she had. If this be restrained to the converted Jews, as is said in the foregoing Note, it implies, that they would not give Christ gall and vinegar to drink, as their ancestors had done, but give him the best entertainment they could. But understanding this, as the former, of the Church in general, the words show, that the word should not be fruitless in her, because she would honor and serve Christ, with all her graces, and the fruits thereof, her praises and holy conversation, which are most sweet, pleasant and delightful to Christ; see the Notes, Chap. 4.10. & 5.1.

Vers. 3. His left hand should be under my head, and his right hand should embrace me. ] Herein the Spouse declares, how her beloved would cherish her, if he were once brought into her mothers house. But see the Note, Chap. 2.8.

Vers. 4. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please. ] To wit, When at any time, holding me in his embraces, he shall fall asleep. It is in the Hebrew, Why should you stir up, or, why should you awake my love, &c? As if she had said, It will be no way advantageous, either to you or us, to provoke and displease the Lord Christ, to interrupt his Rest and communion with his Zion, but rather it will be very dangerous. But this implies the very same that is in our Translation, And therefore I charge you do not do it. But see the Notes, Chap. 2.7. & 3.5.

Vers. 5. Who is this that cometh up from the Wilderness, &c?] For these first words, see the Note, Chap. 3.6. But for the following words, leaning on her beloved, they are added here, with respect to the Spouses supposed loving and familiar carriage of her self to her beloved in her leaning upon him, as she went along with him; for that this was an expression of familiarity and love, is evident by the mention that is made of the custom of Kings leaning on the hands of their great favorites, 2 Kings 5.18. & 7.2. Very many Expositors take these to be the words of the Bridegroom; and accordingly conceive that Christ doth herein admire and extol the faith and love of his Spouse, the Church, and rejoiceth and glorieth in her happy coming up out of her wilderness-estate, that she might thus associate her self with him her Lord and Redeemer. Again others think, that it is the Bride, the Church, that speaks this of her self in a third person, Who is this that cometh up from the wilderness, leaning on her beloved? and that too, as admiring at, and rejoicing in her exceeding great happiness, in that she enjoyed so near and sweet communion with Christ her beloved, and propounding it to be considered, as a matter of wonder, by others. But I rather think, that as before, Chap. 3.6. so here likewise, they are the words of the friends of the Bridegroom or Bride, or some others, that must be supposed to have met them by the way; and that therefore in our Bibles they are included in a parenthesis by themselves. And accordingly they must be taken as a joyful acclamation of the holy Angels, or other the faithful servants of Christ, wondering, either 1. at the near conjunction and dear love that was betwixt Christ and his Church; or 2 ^lie , at the springing up of some new Church in some place where there had been no Congregation of believers before, and their being conducted by Christ thorough the wilderness of the world; or 3. at the former Churches growth and increase, her strength and zeal for Christ, and her steadfast and immovable faith and patience, by reason of her near union with, and constant dependence upon her beloved Savior. But yet considering that the foregoing words and those which follow after, are most probably thought to be the word; of the Spouse, methinks it is the clearest way to take this also (which some Expositors do) as spoken by her, only in the name of others; Who is this that cometh up from the wilderness, leaning on her beloved? As if she had said, Thus will people now again extol my happiness; Everyone that beholds me will admire my bliss in that familiarity and love that is betwixt me and my beloved. However, by this phrase of the Churches leaning upon her beloved, the Holy Ghost doth imply, not only her entire love to Christ, but also her dependence upon him by faith; that the Church is weak in her self, (as the Vine that would sink and fall down to the earth, were it not that she clings fast to her wall or pole) only by casting her self upon his merits, and resting in all things upon him for help and assistance, he is a sure support to her, and doth strongly bear her up; see Joh. 15.5. 2 Cor. 3.5. & Jer. 10.23.

I raised thee up under the apple-tree: there thy mother brought thee forth, there she brought thee forth that bare thee. ] Very many learned Expositors do take these also to be the words of the Bridegroom to the Bride. And accordingly they make the spiritual sense of the words to be, either, 1. that when the Church lay in a sad and deplorable estate, that natural estate wherein she was conceived and brought forth by her mother, like a child cast out in the fields under a tree, unpittied and ready to perish (and indeed the Prophet compares man in his natural estate to such a child cast out in the open field, and so left in a sad and desperate condition, Ezek. 16.4, 5.) then Christ did by his free grace raise her up, and bring her to that glorious condition which at present she enjoyed: or 2 ^lie , that when the Church lay under the tree of the forbidden fruit, that is, under the guilt of that first sin, whereby all man's posterity were destroyed, then Christ did love her, and raise her out of that misery; and by the Ministry of the Gospel in the Primitive Church, she was born again. But because in the Hebrew pricked Bibles, the words are in the masculine gender, as spoken to a man, therefore the most of our Protestant Expositors do take them to be the words of the Spouse to her beloved. And so according to the letter of the Parable the Spouse may be supposed to speak this by way of putting him in mind of the place in his mothers house, where they began first to set their affections one upon another, to wit, that finding him asleep under an apple-tree there, she awakened him, and so upon that occasion their hearts from thence-forth were mutually knit together; whereupon it is that as rejoicing in the very place where he was borne, she adds those words in a kind of rapture of joy, There thy mother brought thee forth, there she brought thee forth that bare thee. But now for the spiritual sense intended by the Holy Ghost with reference to Christ and his Church: 1. Some conceive that by the apple-tree here is meant the Paradise of God in heaven, the place of Christ's repose in glory, and that it is said that the Church did there raise up her beloved, because by the prayers and zeal of the faithful in those times Christ was moved to visit her from heaven; and so there, that is, where the people of God did waken him by their prayer; according to that expression used concerning prayer, Psal. 44.23. Awake, why sleepest thou, O Lord? the Son of God was incarnate, and brought forth by his mother the Virgin Mary. Again, 2 ^lie , Some understand by the apple-tree, that tree of grace and life, to wit, the Gospel of Christ. The Spouse had before compared her beloved to an apple-tree, Chap. 2.3. for which see the Note there. Now, it seem • , in allusion hereto, because in the Gospel the wonderful love of Christ, and the hope of life and salvation is made known to poor sinners, the Church here tells Christ, that finding him there, she raised him up to come in to her help and comfort in her misery and sorrow; and then she adds, there, that is, under this discovery of Christ, and the way of salvation by the Ministry of the Gospel; thy mother brought thee forth, that is, the Primitive Church, did conceive thee, and by preaching, professing and practicing of the word, and by suffering for the truth, did bring thee forth, as it were, into the world, and that not without many bitter throes and hard labor, as the word in the Original signifieth; which may be referred, both to the anguish of true penitents that are brought in to Christ, and to the sad sufferings and sorrows which they undergo that by preaching the Gospel do seek their conversion, see 2 Cor. 6.4, 5. & 4.9, 10, 11. And how the Church may be said in this regard to be the mother of Christ, see before in the Note, Chap. 3.11. But 3 ^lie , Others by the apple-tree, understand that tree of offense where our first Parents Apostatized from God; for because the Church did then first in our first Parents by faith lay hold upon Christ, in that promise made to them, That the seed of the woman should break the Serpents head, and did earnestly seek his love, and to get an interest in him, therefore, say they, it is said here that the Church did there raise him up; and that there his mother, that is, Eve the mother of this promised seed, or the Church in our first Parents, did first conceive and bring him forth. All which seems here to be pressed by the Spouse, thereby to engage the heart of Christ the more to her.

Vers. 6. Set me as a seal upon thy heart, as a seal upon thine arm. ] The same reason that is given the Hebrew Bibles, to prove the foregoing verse to be the words of the Bridegroom, doth also hold here; but see the Note there. Some think that in the expression here used there is respect had to the custom of great men's using to wear certain engraven tablets on their breasts, and signets or seal-rings on their fingers, which because they did highly esteem, and had them continually in their eye, whence is that which the Lord said concerning Zerubbabel, Hag. 2.23. In that day, saith the Lord of hosts, will I take thee,—and will make thee as a signet ; and concerning Jeconiah, Jer. 22.24. As I live, saith the Lord, though Coniah the son of Jehoiakim King of Judah, were the signet upon my right hand, yet would I pluck thee thence ; therefore by these words the Spouse would imply her desire, that her beloved would keep her still in his eye, and make very precious account of her. But I rather think it is meant of the impression of a seal; Set me as a seal upon thy heart, as a seal upon thine arm ; that is, Let me be deeply imprinted upon thine heart, and upon thine arm; meaning, that she earnestly desired, 1. That she might be nearly and dearly joined and united to him; 2. That she might be deeply fixed in his heart and affections, never to be removed from thence; see 2 Tim. 2.19. 3 ^lie , That he might keep her continually in his mind and thoughts; according to that which God saith to his Church, Isa. 49.10, 22. Behold, I have graven thee upon the palms of my hands: thy walls are continually before me. And 4. That he would outwardly manifest his love by his actions, by helping her, by supporting her in all her infirmities and afflictions, yea by causing all things to work together for her good; which may be principally intended in those words, as a seal upon thine arm ; see Psal. 77.15. & Isa. 40.10, 11. So that there seems to be an allusion in the words to the precious stones that were on the breast-plate and the shoulder-pieces of the Ephod of the High Priest, whereon the names of the twelve Tribes were engraven, like the engravings of a Signet, Exod. 28.10, 11, 29. and so hereby covertly is implied, that the earnest desire of the Spouse was, that her beloved would, as a faithful High Priest, be continually careful of her salvation, mindful of her himself, and ready to present a continual memorial of her before his father, as ever appearing before him as her Mediator and Intercessor.

For love is strong as death, &c.] That is, It is as able to kill those that are strongly transported herewith, if they cannot obtain their desires, as anything is; Or rather more generally, It is invincible and irresistable, as death is; As no opposition can vanquish death, nor withstand the over-bearing power of death; so neither can anything suppress, nor over-come the strong prevailing power of love; it will vanquish the strongest of men, see Psal. 89.48. and will break thorough any resistance that is made against it for the obtaining of what it desires. And this the Spouse adds as a reason of that her foregoing passionate request, Set me as a seal upon thine heart ; and so first it may be referred to the love of Christ; Therefore she desired that he might so affectionately love her, because she knew nothing would be then able to weaken his love to her, and that nothing would be able to stand in his way to hinder him from any manifestation of his love to her, no not death it self, as we see in the Jews, for whom Christ prayed and died, when they were so furiously enraged against him, see Rom. 5.6, 7, 8. Or, secondly, Rather it may be referred to the Spouses love; Therefore did she so eagerly beg that she might be imprinted on his heart, &c. because her love was strong as death, if he should not thus tenderly love her, it would be death to her; her love was so vehement, that she could not resist it, nor would anything else satisfy her. And indeed true spiritual love will make men break thorough any losses, sorrows and sufferings, yea death it self, that they may enjoy Christ; according to that of the Apostle, Who shall separate from the love of Christ, &c? Rom. 8.35. And to the same purpose is the following clause, Jealousy is cruel (or hard) as the grave ; where, by Jealousy is not meant the wrath which ariseth from vexing suspicion, or from discovery of falseness in the party loved, which is indeed cruel enough, see Pro. 6.34. (for there can be no such jealousy betwixt Christ and his Church) but rather that vehement and fervent love, which we call zeal, which will not endure the least suspicion or fear of the cooling of that love that is betwixt them, and which is therefore said here to be cruel as the grave ; either, 1. Because this love of the Saints to Christ, is inexorable, it will no more yield to part with Christ, then the grave will spare any man from being lodged in her house of darkness; or 2 ^lie , Because as the grave devours all the bodies that are laid in it, so this fervent love will make the Saints mortify their corruptions, and swallow down any distresses or difficulties that stand in their way to hinder them from Christ, making them regardless of themselves; according to that, Psal. 69.9. The zeal of thine house hath eaten me up ; And 3. Because the faithful can no more endure those that offer any indignity to Christ, then Christ can endure those that offer any wrong to his Church.

The coals thereof are coals of fire, which hath a most vehement flame. ] That is, This spiritual love of the Church to Christ, this jealousy or zeal, is like coals of fire that yield a most vehement flame, to wit, because being kindled in the hearts of believers by the Spirit of God, as a spirit of burning, Isa. 4.4. it doth even burn their hearts within them, it breaks forth into strong and ardent affections, and breathings after Christ, and doth burn up and consume all those cursed corruptions that would hinder their love, as the fire would lick up so much straw or stubble.

Vers. 7. Many waters cannot quench love, neither can the floods drown it, &c.] Having in the foregoing verse compared love to a vehement fire, here he adds (the more to set forth the strange force of love) that it was a fire, which water could not quench, no not many waters, not whole floods of waters. Thus some do give the sense of these words. But rather by many waters here and floods of water are meant, as usually in the Scripture, many and sore afflictions, see 2 Sam. 22.16. Psal. 32.6. & 42.7. And so that which is intended is, that no threatenings, afflictions, or persecutions, can beat off the Spouse from the love of Christ; see Rom. 8.35. And therefore in the following words the contrary is added too, to wit, that as no terrors can beat them off from the love of Christ, so neither can any temptations by the proffer of the greatest wealth or rewards allure them from it; If a man would give all the substance of his house for love, it would utterly be contemned ; that is, if a man, though the wealthiest man in the world, should proffer a Christian all his wealth, to hire him to abandon his love and loyalty to Christ; he would look upon it with scorn and indignation, with contempt and detestation. A true Believer will part with all he hath for Christ's sake; but he will not part with Christ for all the world. Some do otherwise render the meaning of this last clause, to wit, that love cannot be purchased at any price; or that nothing can be given to the Spouse, which she will be contented with, without the love of her beloved; and so likewise that he will not value anything we can give him, if we give him not our hearts, our love. But the first Exposition is questionless the best.

Vers. 8. We have a little sister, &c.] There being no convincing reason why we should think, that this is spoken by any other then the same party, that spake all along in the foregoing verses of this Chapter; I conceive that these are the words also of the Spouse to her Beloved, We have a little sister, and she hath no breasts: what shall we do for our sister, in the day when she shall be spoken for? wherein she propounds to him, the having a young sister, that was yet but little, and not grown up to years of being ripe for marriage, she would know of him, as an evidence of that cordial affection which she desired might be in his heart towards her, what they should do for this their sister, when being grown up, any match should be propounded to her, or for her: and herein it may well be, that Solomon hath respect to the custom of Brides, being very ready at their own nuptials to talk much of the marriage of their younger sisters. So that clearly these are the words of the Jewish Church to Christ concerning the Church of the Gentiles; Before the coming of Christ in the flesh there were many Prophecies and promises, that at the coming of the Messiah, the Gentiles should be brought in and made one Church with the Jews; which therefore the faithful and righteous servants of God amongst them did believe and expect, see Psal. 2.8. & Isa. 11.10. And hence it is that the Jewish Church is brought in here pleading for the Church of the Gentiles; She calls her both hers and Christ's sister, We have a sister, either with respect to that time, when she should be gathered in, as a sister Church, to the unity of the same faith, and to the privilege of being made the children of God; (and how Christ also owns such as a sister, see in the Note, Chap. 4.9.) or else because even in Solomon's time she was already such in God's decree, which being made known, he by faith speaks of it, as if it were done already. And so likewise she calls her a little sister, that had no breasts, that is, no breasts to speak of, no such breasts as Virgins use to have when they are grown up to years of marriage; of which the Prophet speaking saith, Thy breasts are fashioned, Ezek. 16.7. either with respect to the present times before the conversion of the Gentiles, when the fullness of time for the appearance of the Messiah not being yet come, Gal. 4.4. they were yet in the state of a young maid under age, not ripe for marriage, without breasts, because they had not the Scriptures, nor any teachers to instruct them in the knowledge of Christ; or else with respect to the times when they were first newly converted, because then they were but few, a little flock, as Christ calls them, Luk. 12.32. a young Church, and of little growth, and of little strength and courage, till the Holy Ghost, after the Ascension of Christ, was poured forth upon them, and without breasts, because without a settled Ministry; for such is the state of Churches in their first beginnings, Act. 14.23. & Tit. 1.5. And then for that which the Jewish Church propounds to Christ concerning this her sister-Church of the Gentiles, What shall we do for our sister, in the day she shall be spoken for? I conceive the time hereby intended is, when Christ should make love to the Gentiles, and by winning them to embrace the Gospel, should take them to be his Spouse, and so the Calling of the Gentiles, which was a mystery kept secret since the world began, was made known to all Nations, Rom. 16.25, 26. And that which she desires to know is, what course they should take then with this their sister for the increase and strengthening of her faith, and what advancement, glory and dignity should be farther conferred upon her: which is propounded in the name both of Christ and the Spouse too, because though Christ can only work grace in the hearts of men, and all the good the Church enjoys is wholly from him, yet his Ministers in the Church are instrumentally co-workers together with him. And by propounding this, wherein Christ's glory should be so much advanced by the access of the Gentiles, the Spouse doth manifest the ardency of her love to her Beloved. I know that this is otherwise understood by some Expositors, namely, that it is the Church of the Gentiles that doth here speak to her Beloved concerning the Church of the Jews, that shall embrace the faith of the Gospel in the latter days. But considering the time when this Song was written, I think the former Exposition is the best; and the general stream of Expositors runs this way.

Vers. 9. If she be a wall, we will build upon her a palace of silver, &c.] Some conceive that the Spouse having propounded that question concerning their little sister in the foregoing verse, What shall we do for our sister, &c? doth here answer herself. But it is far more plain to take it as the answer of the Bridegroom, wherein he tells his Spouse, that as their little sister proved either strong or weak, they would suitably provide a worthy husband for her, that should be both an honor and a defense to her; for that I conceive (according to the letter) is meant by this figurative expression, If she be a wall, we will build upon her a palace of silver; and if she be a door, we will enclose her with boards of Cedar. But that which is spiritually intended herein by the Holy Ghost concerning the Church of the Gentiles is that we are principally to mind. And for this there are different Expositions given, which are not altogether improbable. As 1. Some take it thus, If she be a wall, that is, If this Primitive Church of the Gentiles be furnished with a Christian Magistracy, that may be as a wall about her for her defense and safety, We will build upon her a palace of silver, that is, we will make her Government rich, and honorable, and glorious: And if she be a door, that is, if she be destitute of Magistrates, and have only Ministers and other Ecclesiastical Officers to take care of her, to open to some, and to give them admission into the Church, and to shut out others, according to Gospel rules, We will inclose her with boards of Cedar, a wood sweet and durable, that rotteth not, nor breedeth worms; that is, we will make this Government comfortable and strong for their defense, so that they may cheerfully go in and out before the people, and keep them in peace and good order, and do the work of the Lord without fear amongst them, 1 Cor. 16.10. 2 ^lie , Others explain it thus, If she be a wall, that is, if she be one of the two walls, whereof I am the Corner stone, joining Jews and Gentiles together, We will build upon her a palace of silver, to wit, that she may be the place of my abode in grace and everlasting glory; the purity and beauty, and lastingnesse whereof is signified, by terming it a palace of silver: and if she be a door, that is, if she be by her Ministry the door of this palace, We will enclose her with boards of Cedar, that is, we will fortify her with such durable strength, that the gates of hell shall not be able to prevail against her. 3 ^lie , Others set forth the meaning of it thus, If she be a wall, that is, if she be so strong and well-grounded in the truth, that she become as a City that hath walls, 2 Chron. 8.5. to wit, through her faith and hope of salvation, according to that, Isa. 60.18. Thou shalt call thy walls, Salvation, and thy gates Praise ; then we will build upon her a palace of silver ; that is, by the graces of my Spirit, communicated by the preaching of the Gospel, she shall be made yet more strong to resist her enemies, and more beautiful and glorious, that she may be still the fitter to be an habitation of God through the spirit, Eph. 2.22. And if she be a door, that is, if she become yet more perfect and complete, like a house or City, that hath the doors set up, (which is one of the last works in building, Neh. 3.1.) then we will enclose her with boards of Cedar ; that is, we will make her yet more beautiful, durable and strong, and to be highly esteemed for the savor of her sweet graces. 4 ^lie , Because by a wall, strength, and constancy, and perseverance is usually signified, as in Isa. 26.1. We have a strong City, salvation will God appoint for walls and bulwarks ; and that which God spake to the Prophet, Jer. 15.20. I will make thee unto this people a fenced brazen wall, (an expression not unlike that of the Heathen Poet, Hic murus aheneus esto: ) therefore I take the meaning of the words to be all one in effect as if the Bridegroom had said, You are troubled at the poor and contemptible beginnings of the Gentile-Church; but be not so: If she be a wall, that is, if she be well grounded upon the doctrine of the Prophets and Apostles, and so she continue firm and constant in the worship of God, and the faith of the Gospel, not sinking under the heavy weight of afflictions, and constantly resisting all that shall seek to corrupt her, being herein like a wall, where though men knock never so loud, there is no entrance can be had; then we will build upon her a palace of silver, that is, we will strengthen and adorn her further with many precious gifts and graces, according to that, Whosoever hath, to him shall be given, and he shall have more abundance, Matth. 13.12. And if she be a door, that is, if she be somewhat weaker, having embraced the faith, but not yet thoroughly established in it, only she doth not resist the Spirit, but is willing and ready to open her heart to the word of grace, and the motions of the Spirit, see the Note, Chap. 5.2. then we will enclose her with boards of Cedar, that is, even in this case also she shall receive a further increase of gifts and graces, for the further strengthening and beautifying of her; so that to be sure she shall be secured and preserved, till she come at length to be made partaker of an incorruptible Crown of glory. This I conceive is the true meaning of the words; yet there is another Exposition of the last clause of the verse, which seems also very probable: If she be a door, that is, if she be over-wavering and inconstant, easily tempted and overcome, too ready to open and entertain those that would seduce and corrupt her, yet we will not cast her off, but we will enclose her with boards of Cedar, that is, we will by a strong fence of affliction bar her up so, that she shall not go out to such corrupters, nor admit them to come in to her, which fully agreeth with that, Hos. 2.6. Behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.

Vers. 10. I am a wall, and my breasts like towers. ] Some take these as the words of that younger sister of the Spouse, mentioned by her, verse. 8. and that because the Bridegroom had said in the foregoing verse, If she be a wall, we will build upon her a palace of silver, &c. therefore she replies, that she was, not a door, but a wall, strong and firm, and constant, and that her breasts were as towers, to wit, as towers built upon the wall of a City; that is, whatever they had been, they were now grown to be such, or a husband that loved her, would esteem them as such. But because it is very hard to reconcile this, with that which was said before of this little sister, I rather think that it is the Spouse, that takes occasion from that which her beloved had said concerning her little sister, to set forth her own estate, as every way fit for marriage, thereby implying her desire that their marriage might be consummated. And accordingly in regard of the spiritual sense, though these words may be taken as the words of the Church of the Gentiles, that little sister mentioned, verse. 8. professing herself to be every way capable of that honor, which the Bridegroom had promised to confer upon her, in those words, If she be a wall, we will build upon her a palace of silver ; for which see the foregoing Note: yet I rather think it is the Spouse, the Jewish Church that here speaks; and that either with respect to her own present condition, I am a wall ; as if she had said, I am such as thou requiredst my little sister should be, I am a wall, constant and firm in my love to thee, and consequently in me God dwells▪ as in a Prince-like silver palace, fit for the dwelling of so great a King; and my breasts are like towers, that is, my doctrine is fully enough for the nourishment of my children; or else rather with respect to that time, when the promise being accomplished, which her beloved had made concerning the Gentiles, both they and she should become one Church, and be jointly together the Spouse of Christ: And accordingly she glories in that her expected glorious condition, speaking of that which was to be, through the assurance of faith, as if it were so already, I am a wall, as if she had said, Ay now I am indeed a wall, a strong, a goodly and glorious City; by the glory of the coming in of the Gentiles to me, my strength and splendor is much increased, and now indeed the great King of heaven and earth will dwell in me, as in a silver palace; yea and my breasts are become like towers, to wit, in regard of the strength, plenty and glory of my doctrine in the dispensation of the Gospel. For 1. Because the doctrine of the Gospel was soon spread abroad, and became famous and renowned throughout the world, as towers are seen afar off: 2. Because it is by the Gospel that the Church resists her enemies, and becomes invincible. And 3. Because God was pleased to bestow such abundance of knowledge and other gifts of the Spirit upon his servants in Gospel-times, whereby they were to nurse up multitudes of children in all Nations all the world over, therefore are the Churches breasts here, with reference to those times, said to be like towers. And in all this, I say, the Spouse intimates her hopes to her beloved, that now ere long there should be a full consummation of their marriage in heaven, because indeed the days of the Gospel are so frequently called in the Scripture, The last days.

Then was I in his eyes as one that found favor. ] This may be added (according to the different exposition of the foregoing words) as an acknowledgement made, either by the Spouse, or her little sister, mentioned, ver. 8. that it was merely the favor of the Bridegroom, that he was pleased to make that promise, ver. 9. If she be a wall, we will build upon her a Palace of silver, &c. or that he was pleased to show that respect, that he had shown, either to the one or to the other; or else as a declaration of the Bridegroom's approving and accepting of that which was spoken in the foregoing words; Then, (to wit, when I had spoken those words, I am a wall, and my breasts like towers,) I was in his eyes as one that found favor ; that is, I was very dear and precious in his eyes, he took much delight and contentment in me. And so also we must understand it as spoken by the Church, either that she acknowledgeth that it was merely from Christ's free grace and favor to her, that she was in such a condition, as she had before described; or else that she glorieth in his acceptance of her faith and love, and the precious account that he made of her, and the assurance she received from him of his constant and everlasting love to her. The word in the Original which we translate favor, doth properly signify peace ; which the Spouse might use with respect to the names of Solomon or Shulamite. And indeed by nature we are all enemies to God, Rom. 5.10. and it is only by Christ that the Church comes to be at peace with God, and to feel any peace, quiet, or contentment in her self.

Vers. 11. Solomon had a Vineyard at Baal-hamon, &c.] Some take this, with that which follows in the next verse, to be the words of the Spouse; and that to express her affection to her Beloved, she undertakes to show how much she prized her Vineyard above Solomon's, meaning by her Vineyard, either some particular Vineyard which she had, (and indeed before, Chap. 1.6. she had spoken of a Vineyard, which she calls her own Vineyard ) which she so highly prized, because of the precious fruit which she expected that would yield her, namely, the opportunity of many sweet retirements there with her Beloved; or else her Beloved himself, a Vineyard from whom she expected that comfort and delight that was far above all the profit that Solomon reaped from his Vineyard; But methinks (considering this and the next verse jointly together,) it is clearly the Bridegroom that speaks here, and that with respect to that which his Spouse had said before, ver. 6. Set me as a seal upon thine heart, &c. namely, to assure her that Solomon did not so highly esteem his choicest Vineyard, which yielded him so great a revenue, as he did esteem of her, his far more precious Vineyard. Concerning this famous Vineyard which Solomon had at Baal-hamon, all that can be said, is, 1. That the word Baal-hamon doth properly signify, the Master, owner, or, possessor of a multitude. 2 ^lie , That Baal-hamon might therefore be some place famous for Vineyards, (amongst which Solomon had one, eminent, as we may well think above the rest) and that it was so called either with respect to the multitude of Vineyards that were there, or to the abundance of fruit which they yielded, or to the abundance of people, that by reason of the exceeding fertility of the place, did live upon those Vineyards. Some hold it to be the same place that in Josh. 12.7. is called Baal-Gad. And 3. That some think, that hereby is figuratively meant the Common-wealth of Israel, or the City Jerusalem, the Vineyard which God had committed to Solomon's care and custody, (as indeed the house of Israel is termed God's Vineyard, Isa, 5.1.) and this is here called Baal-hamon, because the Israelites were a very numerous people, or because Jerusalem was such a populous City, Lam. 1.1. How doth the City fit solitary that was full of people! And now according to this which hath been said, may we conceive of the spiritual sense of this place, to wit, that Christ doth here set forth his tender care over his Church, by comparing her to Solomon's Vineyard at Baal-hamon. Some indeed do here by Solomon understand Christ, and by his Vineyard, his Church, which is said to be in Baal-hamon, either with respect to the world, among the multitude of whose nations Christ hath his Church, which is his choice Vineyard; or with respect to the manifold fruit, which she yieldeth or ought to yield to Christ, being planted by him in a fruitful soil, and watered continually with his blessing. And accordingly we understand the following words, He let out the Vineyard to keepers ; to wit, that Christ hath appointed his servants, the Prophets first, and afterwards the Apostles, and their successors, to watch over and to dress his Vineyard, the Church; see Matth. 21.33. & 1 Cor. 3.9. Everyone for the fruit thereof was to bring a thousand pieces of silver ; that is, they were all to bring as great an increase in to Christ as possibly they could. But, I say, the words may far more clearly be taken as spoken by way of comparison; and that Christ's aim herein is to assure his Church, (and that by way of replying to that request of hers, ver. 6. Set me as a seal upon thine heart, &c.) that he did far more highly prize her, then Solomon did that rich and goodly Vineyard, which he had at Baal-hamon. To which end, first he sets forth the excellency of Solomon's Vineyard in this Verse; and then afterwards in the next verse, he showeth what a far more precious and delightful Vineyard his Spouse, his Church, was to him. Solomon, saith he, had a Vineyard at Baal-hamon, he let out the Vineyard unto keepers ; that is, to several farmers or officers, that were to dress and manure it; everyone, that is, everyone of the keepers severally, for the fruit thereof was to bring a thousand pieces of silver, where a thousand, as usually elsewhere, may be put indefinitely for a great number, see Chap. 4.4. Isa. 7.23. & Eccles. 7.29. As if he had said, Everyone of the keepers paid thousands for the fruits of it: all which is expressed to set forth the great fruitfulness of this Vineyard, which yielded so great a rent to Solomon, the owner, besides the profit which the keepers made of it, that hired it; And besides to imply the difference that was betwixt Solomon's and Christ's Vineyard, in that Solomon, though a King, could not keep his Vineyard himself, but was fain to set Officers or farmers to take care of it, as his father had done before him, 1 Chron. 27.27. who therefore had their share in the fruit of it; whereas Christ looks to his Vineyard himself, and so all the fruit and benefit thereof belongs unto him alone; as is more fully expressed in the next verse.

Vers. 12. My Vineyard, which is mine, is before me, &c.] They that take these to be the words of the Spouse (according to what was noted on the foregoing verse) do likewise therefore hold, that here she proves how much more highly she prized her Vineyard, then Solomon did his, to wit, because she did not let out her Vineyard to farmers, as Solomon did his, but had it continually in her own eye, dressing it her self, and reserving it wholly to her self, for her own peculiar use and delight. And accordingly they take the following words to be spoken by her, as in a kind of glorying over Solomon; Thou (O Solomon) must have a thousand, and those that keep the fruit thereof, two hundred ; As if she had said, Thou, O Solomon, must afford the keepers of thy Vineyard a fifth share of the profit, which it yields, but the benefit of mine redounds wholly to myself. But, as was before said, the words do appear far more clearly to be the words of the Bridegroom, and so the words of Christ concerning his Spouse, the Church; and that having in the foregoing verse set forth the excellency of Solomon's Vineyard at Baal-hamon, here as by way of opposition, he shows how far inferior Solomon's Vineyard was to his, and what far more precious account he made of his Vineyard, then Solomon did of that which yielded him so great a revenue, as namely, 1. Because Christ's Vineyard is more peculiarly his, then Solomon's was, which may be implied in those words, My Vineyard, which is mine ; The Church was Christ's by conquest, purchase, and donation, and that as an eternal inheritance, Psal. 2.7. whereas Solomon's Vineyard was his, only upon temporary and uncertain terms. 2. Because Solomon was fain to have keepers to look to his Vineyard in his absence, but Christ is always present in his Church, Matth, 28.20. & Revel. 2.1. and therefore, as likewise because it is so dear to him, and he takes such comfort and delight in it, he watcheth over it, keeps it and dresseth it himself; according to that which the Lord saith of his Vineyard, Isa. 27.3. I the Lord do keep it: I will water it every moment: lest any hurt it, I will keep it night and day ; for indeed though Christ employs his Ministers to be under him keepers of his Vineyard, yet they are but as instruments in his hands, they do all they do by strength derived from him, and can do nothing except he be present with them and in them, 1 Cor. 3.5. yea and when they have done what they can, thorough Christ that strengthens them, it is only the Lord Christ that doth make his Vine fruitful and yield her increase, 1 Cor. 3.6, 7. And 3. Because consequently the whole fruit of Christ's Vineyard he reserves wholly to himself, not suffering any part of it to be alienated from him, or to be disposed of by others; for though Christ doth always reward those whom he employs as keepers and laborers in his Vineyard, Matth. 20.1, 2. both here and hereafter, Dan. 12.3. Every man shall receive his own reward according to his own labor, 1 Cor. 3.8. yet the revenue and fruit of his Vineyard he reserves wholly to himself; the faith, love, and obedience of his people, and the glory of all that is done for them, and by them; is all for Christ, and not for his Ministers. And this is that which he implies in the following words, wherein by an Apostrophe turning his speech to Solomon; Thou, saith he, (O Solomon) must have a thousand, and those that keep the fruit thereof, two hundred: As if he should have said, Thus it is with thy Vineyard, thy keepers go away with a fifth part of the profit; but it is not so with mine, all the profit of my Vineyard redounds wholly to myself. Some Expositors, I know do take these last words as spoken to Christ, the true Solomon, Thou (O Solomon) must have a thousand, &c. implying, that though Christ was to have the main profit of the Vineyard, yet his Ministers, his watch-men and laborers, were to receive a liberal compensation, and should eat of the fruit of the Vineyard too; according to that of the Apostle, 1 Cor. 9.7. Who planteth a Vineyard, and eateth not of the fruit thereof? But then I say, we must take this, as spoken by the Spouse, or some that stood by; whereas methinks they are clearly the words of Christ the Bridegroom, preferring his Vineyard and his care over it, before Solomon's at Baal-hamon, and that in answer to what his Spouse had said, ver. 6. Set me as a seal upon thine heart, &c. So that the sum of that which he saith here to his Church, to assure her of his tender love to her, and care over her, is all one in effect, as if he had thus said, Thou, my love, because thou hast me not always in thine eye, and because I suffer thee to be sometimes tried with sore afflictions, art ever and anon in a trembling and fainting condition, as doubting my love. But why doest thou not rest with confidence on me? That I may free thee of all thy fears, I will show thee, how dear thou art to me, and how tenderly careful I am, and always will be, of thee. Thou seest what precious account Solomon makes of his Vineyard at Baal-hamon; yet being man, though a King, he is fain to let it out to farmers that must take care of it, and dress it, and keep it in his absence; and so though he receives a great rent for it, yet others have a share with him in the profit of it. But now thou, that art my Vineyard, art continually in mine eye; and though I make use of men in planting and dressing this my Vineyard, and of the Ministry of Angels in defending and keeping it; yet I am always all in all in that work, and it is I only that give the increase, I only justify, and sanctify, and defend, and glorify thee; and therefore it is fit thou shouldest wholly depend upon my love and provident care over thee; neither must thou depend upon any other, nor give the glory of thy welfare to any other. This I conceive is the full drift of these words.

Vers. 13. Thou that dwellest in the gardens, &c.] It may be renderd according to the Original, O thou inhabitresse of the gardens, a title fit for a Country damosel, and whereby it is unquestionably clear, that here the Bridegroom speaks to the Bride. Having in the foregoing verse labored to assure her of his sincere love to her, and tender care over her, and being for a while to take his leave of her; he makes this request to her, The companions hearken to thy voice, cause me to hear it ; wherein he desires that before the Bridemen and Bridemaides, the companions that stood by as witnesses of the contract, hearkening diligently to hear what should be concluded between them, she would openly make known her mind to him herein, that so the consummating of the marriage might be hastened; and accordingly we must understand the words as spoken by Christ to his Spouse the Church. He terms his Church, Thou that dwellest in the gardens, either with respect to her being adorned with the manifold graces of God's holy Spirit; or to her residing in those places, where particular Churches or Congregations were planted, as delightful to Christ as so many Paradices or Edens; or to her having her conversation above in God's heavenly Paradise, even whilst she lives here below; for which see the Notes, Chap. 4.12, 15. & 6.2, 11. And that which he desires of her, that he might hear her voice, is meant of the voice of her confessions, praises and prayers; see the Note, Chap. 2.14. but especially of her preaching the Gospel to her companions; (though some I know would have it understood of her desire that he might hear the voice of her praises in heaven) The companions hearken to thy voice, cause me to hear it ; for by the Churches companions there may be meant, either, 1. The Angels, who do indeed with great delight hearken to the doctrine of the Gospel, Eph. 3.10. & 1 Pet. 1.20. Or 2 ^lie , The Elect, or the faithful; such as are received into the fellowship of Christ and his Saints, and have obtained the like precious faith with them, 2 Pet. 1.1. and were before called the friends of Christ; see the Note, Chap. 5.1. and so this may be a motive to encourage her to preach the Gospel, because though the world will not, yet the Elect of God would attentively hear her: Or 3 ^lie , (as some think) it may be extended also to all men here below, at least such as are not dogs and swine, but will vouchsafe to hear; for because of our common creation and habitation here on earth, even these may be termed the companions. However observable it is, that with the same charge wherewith the Bridegroom doth here take his leave of his Bride, Christ did also take his leave of his Disciples, Go ye therefore and teach all Nations, &c. Matth. 28.19.

Vers. 14. Make hast my Beloved, &c.] It is in the Original, flee, or flee away; and be thou like to a Roe or to a young Hart upon the mountains of spices: Now accordingly that which the Spouse here desires of her beloved, may be, either, 1. That he would flee, or, make hast away with her to some place of extraordinary pleasure and delight, called therefore the mountains of spices, where they might solace themselves together; such as was that, or the same haply with that, which was before, Chap▪ 4.6 called the mountain of myrrh and the hill of frankincense ; or, 2. that after he had dispatched his affairs in that place whither he was now going, he would make as much hast or speed in his return to her again as a Roe or a young Hart doth, when they run upon, or for succor flee unto the mountains of spices; see the Notes before, Chap. 2.7, 8, 9. & 17. And so likewise in regard of the spiritual sense here intended; either, 1. The words may be taken as spoken by the Church to Christ, with respect to his ascension into heaven; As if she had said, Though it would be most pleasing to me to enjoy thy bodily presence here below, yet since it is necessary that thou shouldest ascend up to thy father, that thou mayest there provide a place for me, and mine, and mayest from thence send the comforter to us, therefore flee as a Roe or a young Hart to those mountains of spices; Or else, 2. With respect to his coming in to her help upon all occasions, in the several Assemblies of his people; which may be here called the mountains of spices. Because Christ had called upon her in the foregoing verse, to cause her voice to be heard in preaching the Gospel, and she knew that this would stir up many enemies against her; therefore she requests that her Beloved would upon all occasions come in speedily to her encouragement, succor, and support; which agrees with that which was noted before, Chap. 2.17. Or rather, 3 ^lie , with respect to the second coming of Christ, namely, that the Church here desires that Christ would hasten that his glorious appearance the second time for her full and perfect redemption, and for the consummation of her marriage with him, because then she knew that she should be also taken up with him from the valleys of the gardens to the mountains of spices, as heaven may be well called for its inconceivable delight and sweetness, there to enjoy his glorious presence forever without any interruption; see 1 Cor. 15.52. & 1 Thes. 4.16, 17. And thus as this divine Song began with a prayer, and as some understand it for his first coming, Let him kiss me with the kisses of his mouth ; so it ends with a prayer for his second coming. And Solomon closeth up this Book with the same expressions in a manner which we find in the close of S ^t Johns Revelation, Behold I come quickly. Amen. Even so, Come, Lord Jesus.