An Exposition of the Song of Songs, Chapter 8
CHAP. VIII.
[O that thou wert, or one would give thee, as my Brother]The Earneſt Deſire of the Church, for the Perſonal Appearance, and Reign of Chriſt in Humane Nature.
Notes explaining the Senſe. 2After the Account of this complete Preparation to a Nuptial Banquet, as it were in Paradiſe, the Spouſe deſires the Appearance of Chriſt in the Glory of His Humane Nature, or, as the Great Son of Man, under the Modeſty of deſiring Him to be given as her Brother; of the ſame Nature with her ſelf.I Ask with flaming Paſſions, and yet veil'd
With Modeſty, I Ask, as One appal'd,
With my own boldneſs, thus I ſhade deſire,
[That ſucked the Breaſts of my Mother]Who'll Thee me Give in Freedoms ſo intire,
Yet ſo uncenſur'd, as my Brother Thou,
That the ſame Breaſts with me didſt Suck! I'de Vow
My Chaſteſt Kiſſes to thy Lips; In ſtreets[I would Kiſs thee when I ſhould find thee without, yet I ſhould not be deſpiſed]
I'de find Thee, and Thou'dſt not deſpiſe my Greets,
Notes explaining the Senſe. 1To which alſo relates the bringing him into the Houſe of her Mother, as the Incarnation was before Expreſs'd, Chap. 3, 4.Into my Mothers Houſe I'de draw my Love,
Who did me teach, that Promiſe firſt to move;
Which as theNotes explaining the Senſe. 2The ſpiced Wine and Juice of the Pomegranate, is that firſt great Promiſe of Life, and of the Kingdom, to the Seed of the Woman, &c. in which the Spouſe would be viſibly and experimentally Inſtructed by Chriſt Appearing. Granates Juice, and ſpiced Wine[I would lead thee and bring thee into my Mothers Houſe, who would inſtruct me]
I preſs into thy Crowned Cup; Divine
I know thy Perſon is: The Womans Seed
Yet is to Reign in view: Thy happy ſpeed
I urge now at the Time ſo juſt; An Age
Each Minute ſeems; I give in Umpirage[I would cauſe thee to drink of the ſpiced Wine, of the Juice of the Pomegranate]
Betwixt my Love and me, what er'ſt I pray'd,
When Liberty fromNotes explaining the Senſe. 3This and the next Expreſſion are us'd juſt at the Deliverance from Literal Babel, and ſo here from Spiritual, of which That was a great Type, as appears by Ezekiel's Temple. Babels Thrall delay'd
Preſs'd me ſo hard; (be it of this time
The happy Signal) Now when FALLS in chime
The Babel, night Spiritual, I pray[His left Hand ſhould be under my Head, His right Hand ſhould embrace me]
Let His Left Hand my Head ſupport, each Day
He ſtays; His Right me embrace, as loves dear pawn,
My Nuptial Morn is now juſt at its dawn.
[I charge you oh ye Daughters of Jeruſalem]Notes explaining the Senſe. 4This Adjuring the Daughters of Salem, is us'd three Times in this Song. 1. Before Chriſt Appearing in Liberty by Cyrus, that ſo Eminent Type of him, Chap. 2. 7. 2. Before the Incarnation, Chap. 3. 5. and 3. here before his Appearance to his Glorious Kingdom, and here it is very Remarkable, it is without that Intimation of Terrour by the Roes and Hinds of the Field, now brought in ſubjection to Chriſt: Thus in Prophetical Scripture it is a Rule; Likeneſs of Expreſſion, ſignifies ſome eſpecial Reſemblance of Times and States.And untill then, you Salem's Daughters hear
My ſolemn Charge; Which now no weight of fear
Is poſſible, or needs t' enforce, Thoſe Roes
And Hinds ſo wild now tam'd won't diſcompoſe[That ye ſtir not up nor awake my Love till he pleaſe]
Your Peace, as Salvages enrag'd; But th' Awes
Of my Great Love ſo near to come are Lawes
Of greateſt Power; That Him you not diſpleaſe
In gracious Poſture; Ruffle not his Eaſe,
Untill that oft Repeated, Self-ſame-day
Be broke, and the laſt Shadows fly away.
Chorus.
The Appearance of the Ten Tribes, as on a ſudden.
[Who is this that cometh up from the Wilderneſs, leaning on her Beloved]Notes explaining the Senſe. 5The Deſart, and coming up the from Wilderneſs, leaning on the Everlaſting Arms of her Beloved, as Iſrael of Old, Deut. 33. 27. is a High Expreſſion of this long Exil'd State of the Ten Tribes, and Deliverance from it.Who's This, that from a tedious Exile mounts,
As if in Deſert loſt, that all accounts
Of her have fail'd; Till now propp'd by the Arm
Of Him, who's pleas'd to Love without a Charm
Of Merit; This e'er laſting Arm can reach
All Times, and none that's paſt his Graſp Impeach.
Theſe are the Ten Tribes now return'd, long loſt
From all Appearance, on the Four Winds Toſt,
Now ſtay'd, and guided by the Arms, that bear
Whole Nature up, we ſee them thus appear.
The King.
Though others wonder, yet not new to me,
[I raiſed Thee up under the Apple-Tree]Of Old I rais'd Thee, from theNotes explaining the Senſe. 1The Apple-Tree calls to mind the Promiſe, by which the Church was firſt Conceived after Paradiſe Loſt, and fitly here Remembred. Apple-Tree
Of thy Loſt Paradiſe, (as now from thy deſart
[There thy Mother brought thee forth; There ſhe brought Thee forth that bare Thee]I call home to my ſelf thy wild'red Heart)
There Eve, All Livings Mother, did adorn
Thy Cradle, There my Church conceiv'd and born,
Was of that Sovereign Promiſe to Eves Seed,
Wherein I am Supreme; Thus 'twas Decreed.
[The Spouſe, as in the Ten Tribes]Notes explaining the Senſe. 2This was the univerſal Temper, and earneſt Deſire of the Spouſe in all parts of it, to be in the moſt immediate Enjoyment of Chriſt perſonally Appearing.So long forgotten, I by Love revis'd
[Set me as a Seal on thy]Would now from future Forfeiture Fore-pris'd,
Stand ſealed; on Thy Heart; Thy Arm; Thy Heart,
[As a Seal on thy Arm]As deep engraven there, and ne're to part
From thy endeared Thoughts; and on Thy Arm,
[Thy Love is ſtrong as death; Jealouſie is cruel as the Grave]That to Love's Eye I may be ſtill a Charm.
Notes explaining the Senſe. 3All theſe paſſionate Expreſſions, ſignifie a jealouſie of any Abſence of Chriſt, Vehement as Fire, and Cruel as the Grave.Thy Love my Heart doth with that Paſſion fill,
That it without Enjoyment can't be ſtill;
How Vehement the Coals, how Hot They glow,[The Coals therof are as Coals of Fire, which hath a most vehement Flame]
That by Love's force Spirits Immortal Blow?
Love unenjoy'd's ſtrong, as the Diſmal Gloom
Of Death I have Endur'd; I feel and dread the Doom
Repeat't; Of looſing Thee a-new, doth Rave
A Jealouſie like to the Cruel Grave,
I have been Cloyſter'd in; Whoſe Womb doth crave
Still Endleſs more, No Rolling Floods can Quench[Many Waters cannot quench Love, nor the Floods drown it]
Love's Flames, nor flowing Oceans too deep drench
Its Spirits, or it ſelf to Loſs;Notes explaining the Senſe. 1It hath been too ſhamefully the Sin of Chriſtian Churches, eſpecially the Grand Apoſtate, the Roman Church, to take worldly Glory for Chriſt's Kingdom, even as a Deſire of a Carnal, Pompous Meſſiah, was the Sin of the Jews, not underſtanding this Exalted Kingdom of Chriſt our Saviour, in its Spiritual, yet Viſible Glory. Nor can
The Riches of the World Bribe off the Man,
That Loves, The Subſtance of a Houſe would be,[If a Man would give all the Subſtance of his Houſe for Love, it would be utterly contemned]
If ſtak'd 'gainſt Love, Refus'd with Scofferie:
Thy Self now Come, no Mammonized State
Can Vicar for Thee, nor my Paſſions Sate;
Thy Self I ſeek, Thy Self alone I prize,
The World of Worlds without Thee I deſpiſe.
The Spouſe Concerning the Ten Tribes newly Return'd.
[We have a little Siſter, and ſhe hath no Breaſts]Notes explaining the Senſe. 2Chriſt having ſo far own'd the Church of the Ten Tribes, the whole Church of the Jews, (or the Two Tribes) with the Fulneſs of the Gentiles, apply themſelves to it with earneſt Deſires of being all manner of ways Serviceable to it, both by Prayers and Conſultations for the Advancement of her Full Goſpel ſtate.A Youngeſt Converts Siſter's come to View,
Who hath no Breaſts yet, Her Return's ſo new:
The Goſpel Knowledge is not Faſhion'd yet
Into thoſeNotes explaining the Senſe. 3Breaſts not yet grown, ſignifie a State yet unformed in the Knowledge and Doctrine of the Goſpel. Breaſts, with Milky Veins ſo ſet,
That may Receive, and ſo diſperſe the Juice
Of Truth, as Childrens Food through every Sluice.[What ſhall we do for our Siſter in the day ſhe ſhall be ſpoken for]
What ſhall we in our Prayers then Preſent?
In our Conſults Reſolve, That may Indent
With Succour to her Caſe?Notes explaining the Senſe. 4A Wall ſignifies knowledge of Salvation, but low, as the Fundamentals; The Silver Palace, the higheſt Improvement ſo as to ſhine into all Eyes. If She ſhall ſtand
Firm, as a Wall of Stone, We'll Counter-band[If ſhe be a Wall]
That Conſtancy in her Profeſſion; We
With ſuch a Frame of Truth and Sanctitie
[We will build upon her a Palace of Silver]Will her Ennoble, as a Palace Rais'd
Of Maſſive Silver, for its Luſtre Prais'd
Of ev'ry Eye, ſeating its Light and Beams
Of Holy Laws to flow in Milky ſtreams
[If ſhebe a Door, we will encloſe her with Boards of Cedar]If She'sNotes explaining the Senſe. 1As Chriſt is ſupremely a Door, ſo every Church Society is ſubordinately a Door, by which the Flock go in and out, and find Paſture, John, 10. 9. a Door, by which the Tender Flock
May in and out be Guided without Shock
Of Force, or Falſhood, and ſweet Paſture find;
That Door withNotes explaining the Senſe. 2A Door encloſed with Boards of Cedar ſpeaks Princely State and Safety, with ſweeteſt Pleaſure and Enjoyment. Boards of Cedar we will bind;
With Cedar Boards, whoſe Safety, State, and Smell
So Princely, ſhall Attract, Secure and Swell
Its Converts to great Numbers: While theſe Marks
Of Royal Grace and Favour mount its Sparks
To a Victorious Flame; So Bleſs'd this ſtate
Of Times ſhall be Glorys to propagate.
Chorus.
So Quick indeed is now the Churches Growth,
That nothing lingers with a Languid Sloath.
[The Spouſe, as in the Ten Tribes]Firm Wall of Rock I ſtand i'th' Temple Frame,
And my ſmall Breaſts ſwell'd to High Towers Name,
[I am a Wall, and my Breaſts like Towers]That Spout from High the Goſpel with Renown,
Renown ſo Great, that Circles in a Crown:
Notes explaining the Senſe. 3The World of Worlds, is in Scripture Phraſe, the thouſand Years Happy State of no value without Chriſt.For in the Princes Grace I ſtood ſo Fair,
[Then was I in his Eyes, as one that found Favour]That as a Princely Spouſe with Royal Air
Surround'd I Favour found; And His Delight
Notes explaining the Senſe. 4The Ten Tribes, whoſe Return is laſt deſcrib'd ſo ſudden and unthought of, yet it being in the Time of greateſt Effuſion of the Spirit, it riſes ſuddenly to all Perfection, and found Favour, as the Spouſe of Chriſt.Is now to Honour me with Spouſal Right.
Chorus.
A Deſcription of the Supreme Kingdom of Chriſt, under the Parable of Solomon's Royal Vineyard.
King Schelom had a Royal Vineyard plac'd,
So thatNotes explaining the Senſe. 1This Vineyard of Baal-Hamon, is in every part moſt admirably deſcribed, to ſet out the Glory of Chriſt's Kingdom, much Excelling Solomon's. Baal Hamon's Name its Grandeur grac'd:[Solomon had a Vineyard at Baal-Hamon]
Princely Abundance that Great Name Imports,
This Schelom could not Graſp within the Efforts
Of his own Eye, though Greateſt, Wiſeſt, King;[He let out the Vineyard to Keepers]
With Caution therefore, that each Farmer bring,
A thouſand Silverings He Lets it out:
Thus to his State the Circle runs about;[Every one for the Fruit thereof, was to bring a thouſand pieces of Silver]
The Fruits in Silver thus return'd ſupply
By Right th' Expence of Schelom's Dignity.
The King.
While This ſome ſhade to th' Royal Vineyard gives,
That I call Mine, as Paint gives to what Lives,[My Vineyard, which is mine, is before me]
How Dark yet, and how Dead are ſtill the Lines!
How ſhort of the Great Life! For my True Vines
With their whole Plat areNotes explaining the Senſe. 2The Vineyard of Chriſt, in his Eye ſpeaks Chriſt's Perſonal Reign, however His Throne is Above, yet it is viſible, as Stephen ſaw his Glory, on Earth. always in my Eye;
Each Keeper that I place, I will ſtand by,
And by my Eye Guide All; No Errour ſhall
So much as in a Point this State Appall:
For as my Saints alike my Vineyard keep
So I Them All, whoſe Eye's ne're chain'd by ſleep.
Chorus.
Notes explaining the Senſe. 3The Settlement of the Revenue of the Vineyard is Admirable; The abſolute thouſand of the Kingdom, and its Glory and Power is Chriſt's.The Thouſand then whole Glories perfect Sum
To Thee the Great, the Schelom True muſt Come;[Thou, O Solomon, a thouſand, and thoſe that keep the Fruit thereof two hundred]
Notes explaining the Senſe. 4Every Saint, as a Keeper under him hath two hundred, not depending on the hazard of his own Improvement, but upon the abſolute Care of Chriſt, who ſecures both his own thouſand, and every Saints two hundred: As therefore the Equality, each two hundred; So that there can be no Forfeiture, makes the Allowance great.Two Hundred, without hazard Run, Reward
Thoſe, Thou accepteſt, as thy Vineyards Guard.
Now as the Parrity Aggrands the Rate;
So that no Loſs can be, Bleſſes the State:
Notes explaining the Senſe. 1Seeing all the Saints in this ſtate are Prieſts of God and Chriſt, we may fairly compute; out of Ten intire to Chriſt, his Communication of two in ten to each Saint is by way of Eminency▪ when the Allowance to the Prieſt-hood under the Law was but one in ten to the whole Body of Prieſts.How Royal is't, that the chief Shepherds Ten
Two as reward Communicates! For when
Old Salem's Prieſt-hood*Tythe. Decimate but one
In Ten to a Community, the Tone
Of Bleſs'd New Salem's Prieſts is ſtretch'd alike,
And to each Saint twice one in ten doth ſtrike:
For when Ten Hundred to the King doth Riſe,
Two Hundred to each Saint He doth demiſe:
For ev'ry Saint's a Prieſt, and keeps the Vine,
Himſelf; The Vineyard by an equall Line
Riſes from every Vine: So the Reward
Runs Equal to this Equal Prieſtly Guard.
This is Eſſential Glory, yet Degrees
May vary, as in Light the Stars One ſees.
The King.
Oh Thou that in theNotes explaining the Senſe. 2The Gardens as many, and the Mount of Spices as one, ſpeaks thoſe Gardens riſing to one Paradiſe of God, like the Mount of the New Jeruſalem. Gardens yet doſt Dwell,
[Thou that dwelleſt in the Gardens]Which to Mount Paradiſe of God ſhall ſwell
In Beauty, and in Fruits; Now, Now, that All
[Let me hear the Companions hearkning to thy Vrice]Is thus prepar'd,Notes explaining the Senſe. 3The Tranſlation of the Words, Let me hear, or cauſe me to hear the Companions hearkning to thy Voice (as the Hebrew is) is the very ſame Senſe, and almoſt thoſe ſame Words of the Revelation; The Spirit, and the Bride ſay, Come, and let him that heareth ſay Come, as eaſily appears to any one conſiderng thoſe Words, Let him that heareth ſay, Come, Revel. 22▪ 17. My Spouſe, I'de hear thy Call
Ecchoed by every Saint in Harmonie;
And then I Come, I quickly Come to Thee.
The Spouſe.
Notes explaining the Senſe. 1And the Concluſion is of the very ſame Importance, I Come quickly, even ſo Come Lord Jeſus, with this, [Make Haſte,] &c. v. 20.My Voice, Lord Jeſus, Thou ſhalt hear, thy Bride
One Spirit Tunes to ſay with Holy Pride,[Make haſte, my Beloved, and be thou like to a Roe, or a young Hart on the Mountain of Spices]
At ſuch a Day Approaching; Come, yea Come,
As youthful Harts and Roes on Hills do Roame,
With Bounds ſo Quick, that ev'ry where They'reſeen,
Thou onNotes explaining the Senſe. 2To be like a Roe and a young Hart on the Mountain of Spices, is oppos'd to being like a Roe, or a young Hart on the Mountains of Bether, or of Diviſion: For that Diviſion ſpoke Evening and Morning: The Mountain of Spices is All Morning and Day, and to make haſte like a young Roe, or young Hart upon it, is to be always, and every where preſent on that Mountain. the Spicy Mount without all ſcreen
Of ſhade be ſeen, let no Dark Spot appear,
Unguilded by thy Lightning Quick each where;
So let the Redolency of thy Air
Perfume each Point, and no Ill Blaſt empair
Thoſe ſweeteſt Breaths; Now be there no Delay,
Haſte thee, Lord Jeſus, Come, yea Come Away.
Notes explaining the Senſe. 3The Royal Oyntment to an Endleſs Kingdom, and the Mount of Spices well Agree.Thee to Annoint, the Mount of Spices Grows,
And to an Endleſs Royal UNGUENT Flows.
THE EXPOSITOR'S CONCLUSION.
Notes explaining the Senſe. 1In a Proteſtant Land, but within the 1260 Days of Sackcloth, and the Beaſt's Remaining Forty Two Months, of which one Ten of Years Remains.THough not in Babel's Land, but Babel's Times
This Sion's Song I ſing; As its ſweet Chimes
I Skill not to Tune High; So the Repike
Of untun'd Ears its True ſounds back do ſtrike
With Diſacceptance; But OneNotes explaining the Senſe. 2That Song, Revel. 14. 1. &c. Decad more
Of Years to Light ſprings Prophecies deep ſtore,
Then will a New Compoſure ſoon Enflame
Each Salem's Daughter to Rechant the ſame.
Then I Great Schelom'sNotes explaining the Senſe. 3I have a firm Aſſurance, My Humble Endeavours on Prophecies will be ten Years much better Underſtood and Accepted. Humble Poet, whom
Contempt now Locks into a ſilent Tomb,
Shall by the Comment of thoſe Brighter Days
Riſe better Underſtood, and Crown'd with Bays:
This in Diviner Warmths I dare Predict:
And if before that Time My Soul'sNotes explaining the Senſe. 4In Death, the Body is left as the Souls Widow. Relic't
Lye down,Notes explaining the Senſe. 5I Bleſs God for Enabling me in the Explanation of this Song, above any other Undertaking, and bind it to my Self as a Greateſt Honour. On it This Epitaph let Sit,
IN PROPHECY, ON SONG OF SONGS HE WRITT.
To Him be Glory by Jeſus Chriſt for Ever. Amen.
FINIS.
End of the text · Thomas Beverley, An Exposition of the Song of Songs (1687)