Annotations Upon the Books of Poetry, Song of Solomon · Chapter 4
CHAP. IV.
Verſ. 1. BEhold, thou art faire, my love, behold thou art faire.] Here it is cleare that Chriſt the Bridegroome doth extoll the beauty of the Church, his Spouſe, and that by way of a kind reply to that diſcovery ſhe had made of her high eſteeme of him, if the later part of the foregoing Chapter be, as it is by many, underſtood of her: We had the very ſame expreſſion before, Chap. 1.15. for which ſee the Note there; yet ſome apply this particularly to the Church of the Jewes.
Thou hast doves eyes within thy locks.] Having extolled the Spouſes beauty in generall, he proceeds to ſet forth her beauty in many particulars, the ſeverall members of the Church, or the manifold graces, wherewith ſhe is adorned; And accordingly begins with her eyes, the moſt eminent and beautifull part: The firſt words, Thou haſt doves eyes, were alſo opened before, Chap. 1.15. But here they are repeated with an addition, Thou haſt doves eyes within thy locks; haply, in alluſion to the cuſtome of Brides having their haire hanging looſe about them, which made their eyes ſhine forth from between their locks with the more beauty and lovelineſſe. Now firſt becauſe by theſe dove-like eyes, I conceive, the Churches Teachers are here principally meant, (though ſome underſtand thereby faith, the firſt and chiefe of all Chriſtian graces, without which it is impoſſible to pleaſe God, Heb. 11.6. and others adde Magiſtrates to Miniſters, to make up the Churches two eyes.) and 2. Becauſe the locks ſeeme to be mentioned here as an ornament to the eyes, therefore it ſeemes moſt probable that the drift of this expreſſion, Thou haſt doves eyes within thy locks, is to ſhew, 1. that in the publick aſſemblies of Gods people the Teachers, as the eyes and lights of the Church, are moſt conſpicuous; and 2. that ſuch full aſſemblies, when they receive the word into believing hearts, and thrive under their teaching, are as the locks to the eyes, a great ornament unto their Teachers, Phil. 4.1.
Thy haire is as a flock of goates that appeare from mount Gilead.] Or, that eate of mount Gilead, as it is in the margin, that is, that feed on mount Gilead, a fruitful ſoile, where the cattell, that were bred, were fat and faire. The Spouſes beauty is farther here ſet forth by ſhewing that her haire, which indeed the Apoſtle tearms a womans glory, 1 Cor. 11.14. was as great an ornament to her head, as ſuch a flock of goates were to mount Gilead, in the eye of thoſe that from a farre did look up and behold them grazing there; and that becauſe her haire was thick and long, fine and ſoft, and bright, and curled, and kept in neate and good order; and therein like to a long flock of goodly goates going cloſe together, whoſe haire alſo, eſpecially when they were fat and in good liking, uſed to be curled and long, (whence it was that they made coverings or curtaines for the Tabernacle of goates haire) for which alſo ſee the Note, 1 Sam. 19.13. In all which, as likewiſe in the following ſimilitudes, it is very obſervable, how Paſtoral-like the expreſſions ſtill are. And hereby is meant ſpiritually, either the Churches outward profeſſion of religion, which is indeed a great ornament to her, or her good workes, or more particularly, the pure and holy thoughts and meditations in the minds and heads of the faithfull, ſtill aſcending heaven-ward, which though they be innumerably many, yet by the watchfulneſſe of the Saints, are kept in good order, as a flock of goates by the ſhepheard, or rather the multitude of believers, numberleſſe as the haires upon a mans head are, who when they meet together in full aſſemblies to waite upon God in his ordinances, are as goodly a ſight as a flock of goates upon mount Gilead.
Verſ. 2. Thy teeth are like a flock of ſheep, that are even ſhorn, which came up from the waſhing, &c.] Becauſe the teeth are many, and their comelineſſe conſiſts much in the whiteneſs, cleanneſs, brightneſs, and evenneſs of them, therefore it is that the teeth of the Spouſe are here compared to a flock of ſheep that are even ſhorn, which came up from the waſhing: yea and there may be an alluſion in this expreſſion to the uſuall meanes of keeping the teeth white and ſweet, which is often waſhing. And then for the following words, whereof every one beare twins, and none is barren amongst them, I conceive the maine thing intended thereby is, that a flock of ſheep doe never make a more goodly ſhew, then when each ewe hath her lamb, eſpecially when they have each of them two twin-lambs going along with them, and ſo that this is added to ſet forth in generall the handſome comelineſſe of her teeth; yet if there be any thing farther intended by this branch of the compariſon in reference to the teeth, I ſhould think it is, 1. the correſpondence of the upper and lower teeth one to another, one anſwering the other, and being as like as twins one to another. And 2. the fulneſſe of their number, and their orderly ſtanding cloſe and even together, when there is not a tooth wanting, and ſo no gap to be ſeen amongſt them, which is meant in that laſt clauſe, and none is barren among them. And now for the ſpirituall application of this; Some by theſe teeth underſtand the Miniſters of the Goſpel, who are, 1. many in number, 2. doe receive their ſtrength from Chriſt, as teeth doe receive their ſtrength from the head; 3. are by their place to prepare and chew the ſtrong meate of the word, the deep and harder truths of religion, foreign, rightly dividing the word of truth, 2 Tim. 2.15. that it may be the better underſtood, received, and digeſted for the nouriſhment of the whole body, (ſo that as before Miniſters were mentioned as the eyes of the Church, in relation to their watching over the people, ſo here as the Churches teeth, in regard of their feeding the ſoules of Gods people by their preaching and teaching) a work ſo needfull that a people without Paſtors and Teachers are like a mouth without teeth, uncomely to behold, and which may well indanger the pining and conſuming away of the whole body; for where there is no viſion the people periſh, Pro. 29.18. 4ly, of equall authority, power and juriſdiction, Matth. 20.25, 26, 27. like teeth of equall ſize, and none of them exalting themſelves above their fellowes, and of ſweet accordance amongſt themſelves, united in love together, as twin-brethren, and of one tongue, and one heart. 5. Men of ſingular purity and holineſs, not only waſhed white by the blood of Chriſt from the guilt of all their ſinnes (which was ſignified by their waſhing in Baptiſme) but alſo exemplary for the innocency and purity of their lives and converſations: and 6. fruitfull in their miniſtry, like ſheep that beare twins, as being inſtrumental for the converſion of many. And ſome adde too, that they are compared to ſhorn ſheep, to imply that they above others muſt be willing to be ſtripped of all, or at leaſt that they muſt put off all love of the world, and reſpect to earthly things, that they may be the freer to follow Chriſt, and to ſerve him. Againe others by the Churches teeth underſtand her ſtudying, meditating and ruminating on the word of God, the bread of life; and therewith alſo her judging, diſcerning, and applying by faith both the word and ſeales of the Covenant, which is the meanes whereby the faithfull doe feed on Chriſt, and the promiſes, to the ſpirituall nouriſhing of their ſoules; ſee the Note, Pſal. 22.26. all which holy actings of the ſoule, are for their purity, cleanneſſe, order and comelineſs, compared to a flock of ſheep that are even ſhorn, which came up from the waſhing: and to ſheep bearing twins, with reſpect to the manifold good, which they produce in the faithfull, as namely, knowledge in the mind, and holy reſolutions in the will, love to God, and love to man, &c. And indeed both theſe applications of the Metaphor in the Text are juſtly approved by the beſt Expoſitors.
Verſ. 3. Thy lips are like a threed of ſcarlet, &c.] That is, fine, ſoft, round, and ſmall, and for colour cherry-red. And firſt hereby may be meant the Paſtors and Teachers of the Church, by whom God ſpeakes to his Church, and the Church makes knowne her deſires to God. As before they were tearmed the Churches eyes, with reſpect to their watching over the body of the people, and her teeth becauſe they prepare the food of life for the nouriſhment of their ſoules, ſo here againe they are called the Churches lips, in regard that they declare to the people the ſweet Oracles of God, and likewiſe doe mightily prevaile with God by prayer on their behalfe: in which holy imployments they may well be compared to a threed of ſcarlet, 1. Becauſe they expreſſe not themſelves with big ſwelling words of vanity and humane eloquence (though withall their ſpeech muſt not be looſe and negligent, but prepared with skill, care, and diligence) according to that of the Apoſtle, 1 Cor. 2.4. My ſpeech and my preaching was not with enticing mords of mans wiſdome, but in demonſtration of the ſpirit and power; ſee alſo ver. 13. 2ly, Becauſe their words are yet withall, as it were, dyed in graine with the royal Majeſty, power and authority of Chriſt, by whom they are commiſſioned to preach in his name. 3. Becauſe in their teaching they are in a manner continually ſounding forth the doctrine of Chriſt crucified. And 4. Becauſe they diſcharge their work in theſe holy ſervices with much ardency of zeale for the glory of God, and of love and charity to the ſoules of Gods people. Or ſecondly, By theſe lips of the Church, may be meant the ſpeech and communication of Chriſtians in generall, their prayers and praiſes, their confeſſions, and profeſſions of their faith, &c. which ſhould not be lofty and full of vaine oſtentation, but holy, pure, and gracious, breathing forth continually their fervent love to God, and to their brethren; according to that of the Apoſtle, Let your ſpeech be with grace, Col. 4.6. and being made acceptable unto God through the ſcarlet tincture of Chriſts precious blood, may well upon that account alſo be compared to a threed of ſcarlet. And ſo the following words may ſeeme to be added by way of explaining theſe, and thy ſpeech is comely; that is, elegant, ſweet, and amiable, for becauſe though a woman be never ſo beautifull, yet if her voice and ſpeech be rude and harſh, and any way unpleaſant, that diſgraceth all, therefore is this added to the praiſe of the beauty of her lips, that her voice and ſpeech is comely. But, I ſay, hereby is meant the gracefulneſs and lovelineſs of the language and ſpeech of Gods people, as it is ſaid particularly of the praiſes that they daily give to God, that they are pleaſant and comely, Pſal. 147.1.
Thy temples are like a piece of a Pomegranate within thy looks.] That is, Thy temples, (under which the cheeks may be included too, that are joyned to the temples) are beautiful and ruddy, and ſo appeare thorough thy locks, which hang upon them; ſee the Note above, verſ. 1. Even the outward rinde of the Pomegranate is often, in ſome parts of it eſpecially, of a reddiſh colour, (whence it was, as ſome conceive, that the Pomegranates in the high Prieſts Ephod were ordered to be made of purple and of ſcarlet, Exod. 28.33.) and therefore the words may referre to this. But yet becauſe it is ſaid, Thy temples are like a peice of a Pomegranate, to wit, when it is cut aſunder, therefore I rather think the compariſon is taken from the glorious roſey-redneſs of the inſide of the Pomegranate, when it is cut or broken in pieces. However becauſe the temples and cheekes are the ſeates of modeſty and ſhamefacedneſſe, and are thereby frequently died with a comely bluſh, therefore by theſe temples and cheekes of the Spouſe, may be meant the reverend and modeſt face of the Church, the diſcreet, humble and modeſt converſation of Gods people, who are full of love and good workes, as a Pomegranate is of ruddy kernels, fearing to doe or ſpeake any thing that is not ſeemly for them, and bluſhing through ſhame, when they have failed, and who being quickned by the ſame Spirit, and adhering to their Paſtors, doe much ſet forth the Churches beauty. Yet ſome by theſe temples and cheeks of the Church, doe againe underſtand the Preachers of the Goſpel, who are moſt conſpicuous in the Church, and in regard of their miniſtry her greateſt ornament. Yea and ſome, not without good probability, doe underſtand it of the Ruling Elders, and Eccleſiaſticall Governours, who lie hid amongſt the people, as the temples doe within the locks, and may the better be compared to a piece of a Pomegranate, that is in Phyſick of great uſe for the reſtraining and healing of ſundry diſeaſes, not only becauſe this Ariſtocratical Government in the Church doth notably reſemble the many goodly kernels that are united together in a Pomegranate, but alſo eſpecially becauſe the chiefe work of theſe Officers is to be healers in the Church, to reſtraine and cure all diſſoluteneſſe and ſinfull diſtempers amongſt the people.
Verſ. 4. Thy neck is like the Tower of David, builded for an armory.] That is, ſtreight and round, ſtrong and beautifull, and high, lifted up above the reſt of her body, as that Tower of Davids was above the reſt of the City. And by this Tower of David may be meant, either that ſtrong hold of Zion, which he took from the Jebuſites, and which it ſeems he enlarged and fortified; See the Note, 2 Sam. 5.9. or rather that great Tower, which David built at the end of his houſe, for a Caſtle of defence, mentioned, Neh. 3.25, 26, 27. and which is alſo there ver. 19. called the armory; for which ſee the Note upon that place; to which ſome conceive the Prophet doth allude in calling the Church, Mic. 4.8. the tower of the flock. But now by this neck of the Church, 1. Some do again underſtand the Preachers of the Goſpel, by whom ſpiritual food is conveyed to the reſt of the body for their nouriſhment, and who do by ſtrength received from Chriſt, hold forth Chriſt amongſt the people, even as the neck by ſtrength received from the head, doth bear up the head, and may well be compared to the Tower that David built for an armory, becauſe they are in their places as in a watch-tower, men eminent above others for their imployments and for their graces; and becauſe they are appointed of God for the defence of the Church, and for the ſubduing of all that oppoſe themſelves to the obedience of Chriſt, 2 Cor. 10.4, 5, 6. and are as a ſpiritual armory, from whence the people are to furniſh themſelves with all things requiſite for the well managing of their ſpiritual warfare. 2. Others, by this neck of the Church, underſtand the doctrine of life given us by the inſpiration of the Spirit of God in the Scriptures, whereby the Church doth excell in wiſdom all the wiſdom of the wiſe men of the world, and whence the people of God may be furniſhed with the whole armour of God, as the Apoſtle cals it, Eph. 6.13. to make them more then conquerors over all their ſpiritual enemies. 3. Others do beſt, I think, underſtand hereby that moſt eminent grace of faith, (which knits Chriſt and the faithfull together, as the neck doth the head and the body, Joh. 17.20, 21.) together with the fruits thereof; as namely, obedience to Chriſt as our Lord and King, called the obedience of faith, Rom. 16.26. whereby believers do willingly ſubmit their necks to the yoke of Chriſt, and to bear ſtoutly whatever afflictions God is pleaſed to exerciſe them with; but will not yield to be ſervants and ſlaves to Satan and ſin; and likewiſe their invincible courage and conſtancy, their fortitude and holy boldneſſe, whereby they fight the good fight of faith, and againſt which all the gates of hell are not able to prevail.
Whereon there hang a thouſand bucklers &c.] That is, a huge multitude of bucklers, (a definite number being put for an indefinite) All ſhields of mighty men; that is, fit for the uſe of Princes, and great Commanders in the warre, or rather ſhields that had been hung up there by great ſouldiers, ſuch as were Davids Worthies, who were men famous for their ſtrength and valour, and are ſeveral times called, Davids mighty men ▪ ſee the Note, 2 Sam. 23.8. and had it ſeems a houſe, that was for their meeting, o… for their armory, or ſome ſuch like ſervice, which was called the houſe of the mighty, Neh. 3.16. to wit, either the bucklers and ſhields, which they had taken from their enemies, which were hung up as trophies of their victories; or elſe thoſe which themſelves had uſed in the war, and had hung up there, as the monuments of their valour, and the ſervice they had done for their Country; in which regard ſome think that is ſpoken of the Souldiers in Tyre, Ezek. 27.11. They hanged the ſhield and helmet in thee: they ſet forth thy comelineſſe. Some conceive that the weapons of warre kept in this armory, were afterwards removed by Solomon into the Temple, becauſe the ſpeares and ſhields, wherewith Jehoiada the high Prieſt armed the Levites for the deſtroying of Athaliah, are called King Davids ſpeares and ſhields, 2 Kings 11.10. But that is altogether uncertain. However, this I conceive is cleare, that having compared the Spouſes neck to the tower of David, in alluſion to the chaines of gold and pearle which women uſed to hang about their necks, as their chiefeſt ornaments, he addes theſe words, Whereon there hang a thouſand bucklers, &c. And by theſe bucklers and ſhields are meant, either, 1. the many and manifold gifts and graces, wherewith God hath fitted his Miniſters for the defence of his Church; together with the purity of their doctrine, their zeale in preaching, and holineſſe of life, whereby the Church is very much beautified and ſtrengthened; or 2. the divine ſayings that are in the Scripture, the examples of the Saints in former times that are there recorded, and the many precious promiſes, which are there ſtored up, concerning the many ſeverall wayes of defence, whereby God will ſurely protect his people againſt all dangers, as by the Miniſtry of the Angels, &c. Or 3. the Worthies that through faith ſhould be a great defence to the Church, ſuch as the Martyrs and others have been; or the heroicall acts that ſhould be done by them, whereby the Church ſhould become dreadfull, even to her enemies; or 4. that in the ſhield of faith, as the Apoſtle calls it, Eph. 6.16. there is virtually the defence of a thouſand ſhields.
Verſ. 5. Thy two breaſts are like two young roes, that are twins, which feed among the lilies.] That is, In fruitfull, pleaſant and ſweet paſtures, ſee the Note, Chap. 2.16. to imply, that they were little, plump, juicy, cleare, faire, and pleaſant to behold; and they are compared to two young roes, that are twins, to imply, that they were of the ſame forme, ſize and proportion, every way as like, as twins uſe to be. And now by theſe breaſts of the Church, (in the beauty whereof much of the beauty of the Church is ſaid elſwhere to conſiſt; Ezek. 16.7. Thou art come to excellent ornaments; thy breaſts are faſhioned) Some againe hold, that the Paſtors and Teachers in the Church are meant, and that with reſpect to their catechizing and inſtructing people in the Principles of Religion, their feeding of the younger and weaker Chriſtians, thoſe that are yet but babes in Chriſt, with the ſincere milk of the word, 1 Pet. 2.2. according to that of the Apoſtle, 1 Cor. 3.2. I have fed you with milk, and not with meat; for hitherto ye were not able to beare it; and that 1 Theſ. 2.7. We were gentle among you, even as a nurſe cheriſheth her children. And indeed well may Miniſters be tearmed the Churches Breaſts, becauſe they are ſo affectionately deſirous to nurſe up thoſe they have brought forth unto Chriſt. As a womans breaſts will ake till they be drawne, ſo are Miniſters even pained with earneſt deſires that people would be inſtructed by them in the word of life and ſalvation; I long to ſee you, ſaith the Apoſtle, Rom. 1.11. that I may impart unto you ſome ſpirituall gift: and as the more a womans breaſts are ſucked, the more the milk encreaſeth; neither doth any thing ſooner dry up the breaſts, then not giving ſuck: ſo it is with Miniſters; the more they teach, the fuller and more able they are for the work of teaching; neither doth any thing ſooner blaſt and dry up their gifts, then when they are negligent in teaching. And then likewiſe Preachers of the Goſpel may well be compared to young roes, becauſe the Goſpel was by thoſe that firſt preached it ſo ſpeedily ſpread in moſt parts of the world: and to young roes, that are twins, &c. becauſe they are ſo richly furniſhed with gifts and graces for the work of their paſtorall office, and thereby ſuch a goodly ornament to the Church, and becauſe they are of one heart and mind, and doe carry on the work of the Lord unanimouſly, delivering nothing to the people but the pure words of Chriſt, whoſe lips are ſaid to be like lilies, Chap. 5.13. But then others againe underſtand the old and new Teſtament to be the two breaſts of the Church, which are as like as twins one to the other, continually full of that ſweet and ſaving doctrine of life and ſalvation, ſo that her children may alwayes ſuck and be ſatisfied, as the Prophet ſpeakes, Iſa. 66.11. with theſe breaſts of her conſolations, and may be refreſhed and nouriſhed and grow up unto life eternall. Theſe two, yea and ſome take theſe two breaſts to be the two Sacraments; or the Word and the Sacraments.
Verſ. 6. Ʋntil the day break, and the ſhadowes flee away, &c.] Some learned Expoſitors will have this to be the reply of the Spouſe; But unleſſe there were ſome evident reaſon for it, (as indeed there is not) conſidering that both the foregoing words, and thoſe likewiſe that follow, are clearely the words of the Bridegroome, I ſee not why theſe ſhould not be taken as his words alſo. The Spouſe, the Church, had deſired, Chap. 2.17. that Chriſt would upon all occaſions viſit her in much mercy, Ʋntil the day break, and the ſhadowes flee away: turn, my beloved, and be thou like a roe, or a young hart upon the mountaines of Bether; for which ſee the Notes there. And therefore it ſeemes moſt probable, that here Chriſt anſwers that deſire of his Spouſe, Ʋntil the day break, and the ſhadowes flee away, I will get me to the mountaine of myrrh, & to the hill of frankincenſe; for the underſtanding whereof we muſt know, that it may well be that the Spirit of God doth here allude to certain mountains and hills, that were repleniſhed with all kinde of odoriferous trees, (the ſame perhaps, which were before called the mountaines of Bether,) neere to which Solomon had a vineyard, whether he uſed to retire himſelfe. 2. That by the mountaine of myrrhe, and the hill of frankincenſe, may be meant, either, 1. the Temple at Jeruſalem, where myrrhe and frankincenſe were daily offered unto the Lord; which ſome think the more probable, becauſe the word (Mor) in the Hebrew, (which we tranſlate myrrh) may ſeeme to have ſome alluſion to the Mount Moriah, (which might be ſo called at firſt, becauſe it was a place where much myrrh grew) where it is cleare the Temple was built, 2 Chron. 3.1. Or 2. the heaven of heavens, and that becauſe in this mountaine Chriſt is exceedingly delighted with the ſervice that is there done him by the glorified Saints, and the holy Angels: or 3. the Church and kingdome of Chriſt upon earth, whereof the Temple was a type, ſee the Note, 1 Kings 6.1. and which is called, Eph. 2.21. A holy Temple unto the Lord, and the holy hill of Sion, ſee the Note, Pſal. 2.6. where the incenſe of prayers and praiſes are continually offered unto the Lord, which are acceptable unto him thorough the mediation of Chriſt, yea where God doth continually powre forth of the graces and conſolations of his Spirit, by reaſon whereof the whole converſation of Chriſtians doth breath forth nothing but the ſweet ſavour of holineſſe and purity, which makes the Lord take exceeding great delight in them. And ſome adde hereto, that by the mountaine of myrrhe, is meant the Church Catholick, and by the hill of frankincenſe, particular Congregations. And laſtly, that the meaning of this place may be accordingly, either, 1. that till the day-breake of the Goſpel, and till the coming of Chriſt in the fleſh, (when indeed the legal ſhadowes ſhould all flee away) he would make his reſidence in the Temple of Jeruſalem, and would there dwell amongſt them, where ſweet odours were continually offered up unto him; he would make that his reſting place, though in the Tabernacle he had formerly removed from one place to another, unto the time that the ſhadowes of all Moſaical types and ceremonies ſhould by the light of the Goſpel be driven away. Or 2. that untill the day of his ſecond coming he would retire himſelfe, (in regard of his bodily preſence) into that place of his reſt in heaven, where the praiſes and Hallelujahs of thoſe glorious ſpirits about him ſhould be his delight; and this he mentions (as ſome conceive) thereby to allure his Spouſe to goe thither along with him. Or 3. that though he did thus withdraw himſelfe in regard of his bodily preſence, yet he would be ready upon all occaſions, even unto the day of his ſecond glorious appearance, to come in to the help and comfort of his Church, that mountaine of myrrhe, and hill of frankincenſe, where his people would be continually offering to him thoſe pure evangelicall offerings, that were farre ſweeter in his eſteeme then the ſweet odours, that were offered unto him in the time of the Law.
Verſ. 7. Thou art all faire, my love, there is no ſpot in thee.] As if he ſhould have ſaid, Not to inſiſt any farther in particulars; as in thoſe parts of thy body I have particularly mentioned, ſo indeed in thy whole body throughout, thou art perfectly faire, without the leaſt ſpot or blemiſh that may impaire thy beauty. And this he addes, that by this diſcovery of the high eſteem that he had of her, he might aſſure her of his tender care over her; and might perſwade her, as the words in the following verſe ſeeme to imply, to goe along with him. What is meant by that ſpirituall beauty of the Church, whereof Chriſt here ſpeakes, we may ſee in the Note, Chap. 1.15. Nor need we ſtumble at that which is ſaid of the perfection of her beauty, becauſe there is ſo much amiſſe in the ſoules of the holieſt of Gods ſervants here in this world; for, 1. This may be ſpoken of the Churches future perfection in heaven, and the expreſſing of it in the preſent tenſe, may be only to imply the certainty of it; and with reſpect to this place it may well be that the Apoſtle uſeth in a manner the very ſame expreſſions, Eph. 5.25, 27. where he ſaith, that Chriſt loved the Church, to wit, as his Spouſe, and gave himſelfe for it,—that he might preſent it to himſelfe a glorious Church, not having ſpot or wrinkle, or any ſuch thing: but that it ſhould be holy and without blemiſh. And 2. It may be ſaid truly of all the faithfull, even here in this world, that they are all faire, immaculate and ſpotleſs, though not in themſelves, yet as they are juſtified before God through the imputation of Chriſts righteouſneſſe, cleanſed from all their ſinnes, both greater and leſſer, by his blood, 1 Joh. 1.7. and made perfect by his beauty put upon them; for this is that the Apoſtle ſaith, Col. 2.10. Ye are compleat in him; and Chap. 1.22. Holy and unblameable, and unreproveable in his ſight.
Verſ. 8. Come with me from Lebanon (my Spouſe) with me from Lebanon: &c.] The literal meaning of this place ſeemes clearely to be this, that the Bridegroome doth here invite his Spouſe to goe along with him from Lebanon (where he found her, or where it is ſuppoſed ſhe was feeding her flock) to a place farre more fertile and pleaſant, namely, to the mountaine of myrrhe, and the hill of frankincenſe, whether he had before ſaid that he would betake himſelfe, ver. 6. neither is there indeed any other place mentioned, to which he invites her. And obſervable withall it is, 1. that he twice together repeates this his invitation, Come with me from Lebanon, with me from Lebanon, to ſet forth how vehemently he deſired, that ſhe would harken to him herein. And 2. that he gives her here a Title, which he had never given her before, (though after this he repeates it againe and againe, ver. 9, 10, 11, 12. & Chap. 5.1.) namely, that of his Spouſe, Come with me from Lebanon, my Spouſe, either by this loving compellation the more to allure her to goe along with him; or elſe to imply, that as his Spouſe ſhe was bound to doe what he required of her. And the ſame he requires, I conceive, of her in the following words, Look from the top of Amana, from the top of Shenir and Hermon; for theſe are mentioned either as other places, where ſhe uſed to be with her flockes, or as places over which ſhe was to paſſe, that ſhe might goe along with him to the mountaine of myrrhe; and accordingly he meanes that ſhe ſhould look forth, appeare and ſhew her ſelfe, coming along with him from thoſe places; or elſe, that from theſe high mountaines he deſired ſhe would look, to view the exceeding delightfulneſſe of that place, whether he invited her to goe along with him. And then in the cloſe of the verſe that clauſe is added, From the Lions dennes, from the mountaines of the Leopards, to imply the danger of thoſe places, where ſhe was, or over which ſhe was to paſſe, that ſhe might be the more willing to haſten to the place, whether he now invited her. But now for the underſtanding of the ſpirituall ſenſe of theſe words, we muſt conſider, that for theſe mountaines; 1. It is agreed by all Writers that Lebanon was a mountaine on the North of the Land of Canaan, ſee the Note, Joſh. 1.7. and though it was a pleaſant and fruitfull place (whence are thoſe expreſſions, His countenance is as Lebanon, excellent as the Cedars, Chap. 5.15. And the glory of Lebanon ſhall be given to it, Iſa. 35.2.) yet in compariſon of other places it was looked upon as a wilderneſſe or forreſt, as thoſe words imply, Iſa. 29.17. Is it not yet a very little while, and Lebanon ſhall be turned into a fruitfull field, and the fruitfull field ſhall be eſteemed as a forreſt? and it was a haunt of wild beaſts, as appeares by that parable of Jehoaſh, 2 Kings 14.9. The thiſtle that was in Lebanon ſent to the cedar that was in Lebanon, ſaying, Give thy daughter to my ſonne to wife. And there paſſed by a wild beaſt that was in Lebanon, and trod down the thiſtle. And then 2. for Shenir and Hermon, it is generally thought that they were mountaines, or at leaſt two ſeverall tops or parts of a mountaine, without Jordan in that which was the land of the Amorites; ſee the Note, Deut. 3.9. All the queſtion is, 3. concerning Amana; for ſome ſay that this was a mountaine in Cilicia, others that it was in Syria, whence the valley alſo with the river that ran therein was likewiſe called by the ſame name, 2 Kings 5.12. Are not Abana, (or Amana, as it is in the margin there) and Pharpar, rivers of Damaſcus, better then all the waters of Iſrael? And others againe that it was a mountaine bordering at leaſt on the weſt of the land of Canaan; ſo that, ſay they, here is a mountaine mentioned on each quarter of that Country, Lebanon on the North, and Shenir on the South, Hermon on the Eaſt, and Amana on the Weſt. And accordingly doe Expoſitors differently underſtand theſe paſſages, as they are the words of Chriſt to his Church; for 1. Some conceive that hereby is ſet forth Chriſts calling of his choſen ones to himſelfe, and into the number of his Church and people, implying a promiſe, that none of them ſhould be loſt, but that they ſhould be all gathered in to him in due time. And many particulars concerning this may be implyed in the figurative expreſſions here uſed; as 1. that they ſhould be gathered not from among the Jewes only, but alſo from amongſt the Gentiles, the moſt barbarous, ſavage and brutiſh people, (which they ſay is implyed by mentioning ſome mountaines within the confines of Judea, and ſome without, as likewiſe by the dennes of Lions and mountaines of the Leopards) yea from all the corners of the world; which they ſay is hinted by naming the mountaines in every quarter of the Land of Canaan. 2. That the efficacy of their calling ſhould be ſuch that no pleaſures here below (ſignified by the delights of Lebanon) nor no feare of the rage of men, (Lions and Leopards) ſhould keep them from Chriſt. 3. That by their coming in to Chriſt, a way ſhould be opened to them for the knowledge of many myſteries concerning God and the way to life eternall, yea an entrance ſhould be given them into the true land of promiſe, Gods kingdome of glory; which is ſignified (ſay they) by calling the Church from thoſe mountaines, from which men might look, and by which they were to enter into the land of promiſe. 4. That being called in unto Chriſt they were to abandon all the bruitiſh corruptions that were in themſelves and others, and to forſake the ſociety of wicked men, that they might follow him and walk with him in newneſſe and holineſſe of life. And 5. that Chriſt will be ſure to deliver thoſe that come to him from all dangers whatſoever. But then againe, 2. Others hold that Chriſt here calls his Church from their militant condition on earth, where they are uſually amongſt cruel and bloody perſecutors, Lions and Leopards, (as David ſpeakes, Pſal. 57.4. My ſoule is among Lions) to follow him into that true mountaine of myrrhe, and hill of frankincenſe, his kingdome of glory: and that to this end, that ſhe might be the more willing to follow him thither, he adviſeth her to look from the top of Amana, &c. that is, by the eye of faith to behold the place of their reſt in heaven, as from thoſe mountaines men might ſee the pleaſantneſs and beauty of the land of Canaan, and to obſerve what glory God hath there prepared for his people; which is judged the more probable, becauſe the time of the faithfulls entrance into the heaven, is the time indeed when they are manifeſtly declared to be the Spouſe of Chriſt, by his carrying them home, as his Spouſe, to his fathers houſe.
Verſ. 9. Thou haſt raviſhed my heart, my ſiſter, my Spouſe;] Or, Thou haſt taken away mine heart, as it is in the margin, to wit, with the love thy beauty hath wrought in me, and the delight which thereupon I take in thee; The Bridegroome here renders a reaſon why he had ſo earneſtly ſollicited his Spouſe in the foregoing verſe to goe along with him from Lebanon, &c. namely, becauſe he was ſo exceedingly tranſported with love towards her. Never was love like the love of Chriſt to his Church; He ſpeakes here as a man overcome with love, Thou haſt raviſhed my heart, implying, that her beauty had made ſuch a ſtrong impreſſion upon his heart, that he was not himſelfe, he had not the command of his own heart, it was ſo wholly gone out after her; as indeed love of Chriſt to his Church made him regardleſſe of himſelfe. As for the title of ſiſter here added, my Siſter, my Spouſe, we muſt know, that beſides that this is an uſuall expreſſion of tender love, ſee Matth. 12.50. and may be uſed to ſignifie, that whatſoever was amiable, either in Siſter or Spouſe was to be found in her, the Church may be truly called Chriſts ſiſter, 1. with reſpect to Chriſts Incarnation, by reaſon whereof they were both deſcended from the ſame ſtock, and partakers of the ſame fleſh and blood, Heb. 2.14. and ſhe is ſaid to be fleſh of his fleſh, and bone of his bones, Eph. 5.30. And 2. with reſpect to her adoption, whereby ſhe became the daughter of his father, and co-heire with him of his kingdome of glory: and 3. with reſpect to her regeneration, as being borne of God, and made partaker of the divine nature, 2 Pet. 1.10. all which the Apoſtle might intend in that, Heb. 2.11. For both he that ſanctifieth, and they who are ſanctified, are all of one; for which cauſe he is not aſhamed to call them brethren.
Thou hast raviſhed my heart, &c.] This repetition implyes the vehemency of his affection, and how exceedingly he was taken with her; With one of thine eyes, with one chaine of thy neck; As if he had ſaid, Out of modeſty thou ſeemeſt afraid to look on me, and thinkeſt not thy ſelfe beautifull enough, nor ſufficiently adorned for me; but alas a caſt of one of thine eyes, (I need not look on both, thy beauty is ſo great in one) or any one chaine of thy neck, is enough to raviſh me. Yet withall in this expreſſion, with one of thine eyes, there ſeemes to be an alluſion to that cuſtome of womens covering their faces ſo with a veile (as they doe in Spaine and other Countryes at this day) that they look out only with one of their eyes, that they may ſee their way before them; and ſo only one of their eyes can be ſeen by others. And by this one eye may be meant faith, without which no man can pleaſe God, Heb. 11.6. Or, ſincerity, whereby we ſingly aime at God and Chriſt in all that we doe; Or any one holy thought and affection. And ſo by one chaine of her neck is meant, any one of the graces wherewith Chriſtians are adorned. But ſee the Note, Chap. 1.10.
Verſ. 10. How faire is thy love, my Siſter, my Spouſe!] That is, How glorious and excellent, how amiable, pleaſant and delightfull is thy love to me? to wit, as it was manifeſted in the fruits thereof, her readineſs to doe his will (according to that, Joh. 15.14. Ye are my friends, if you doe whatſoever I command you) and to ſuffer for his ſake.
How much better is thy love, then wine! and the ſmell of thine ointments, then all ſpices!] Which yet are exceeding ſweet and coſtly. The meaning is, that the diſcovery of the graces of Gods Spirit in her, by the holineſs of her converſation in every regard, was exceeding delightfull both to God and men; and that the fame thereof was ſpread abroad farre and neare; as the Apoſtle ſaith of the Romans, Your faith is ſpoken of thorowout the world; ſee alſo, 1 Theſ. 1.6, 7, 8.
Verſ. 11. Thy lips, O my Spouſe, drop as the honey-comb, &c.] That is, Thy ſpeech is fluent and exceeding ſweet and pleaſant, ſee the Note, Pro. 16.24. And this may be meant both of thoſe heavenly and ſweet Goſpel truths, which the Miniſters of Chriſt doe with all readineſſe of mind impart unto the people; (being fully ſtored herewith themſelves, as the honey-comb is with honey, they doe with all willingneſſe freely impart them unto others; according to that, Matth. 10.8. Freely ye have received, freely give;) as likewiſe the ſweet and gracious ſpeech that doth upon all occaſions flow from the mouthes of Gods people in generall, as in their confeſſions, prayers and praiſes, their holy conferences, exhortations, conſolations, &c. As the words of Chriſt are moſt ſweet and pleaſing to the faithfull, ſee Pſal. 19.10. & 119.10. ſo are the words of the faithfull alſo to Chriſt. And the very ſame thing, I conceive, is intended in the following words, Honey and milk are under thy tongue; yet this may farther imply, that their ſpeech is alſo wholſome and nouriſhing, ſuch as may miniſter grace unto the hearers, Eph. 4.29. being like wholſome food for the nouriſhing both of Chriſts little ones, and thoſe alſo that are of riper yeares, and phyſical for the curing of the ſpirituall diſtempers of mens ſoules.
And the ſmell of thy garments is like the ſmell of Lebanon.] This is ſaid, becauſe Lebanon was full of ſweet, odoriferous trees, and all kind of ſweet ſpices grew therein; the very name of it ſeemes to be taken from Lebonah, which in the Hebrew ſignifieth frankincenſe; upon which ground alſo the like expreſſion is uſed concerning Iſrael, Hoſ. 14.6. His beauty ſhall be as the Olive-tree, and his ſmell as Lebanon. And indeed ſo huge a quantity of ground, as Lebanon contained, being full of ſuch odoriferous ſpices, muſt needs ſend forth a very ſtrong fragrant ſmell afarre off. Now by theſe ſweet perfumed garments of the Church, may be meant, 1. the imputed righteouſneſſe of Chriſt, that rich robe, wherewith the Church is cloathed, (whence is that expreſſion, Rom. 13.14. But put ye on the Lord Jeſus Chriſt) and whereby ſhe becomes perfectly beautifull in Gods ſight: 2ly, Thoſe ſpirituall gifts and graces, wherewith the Church is adorned, which muſt needs ſavour of the holy Spirit of God, who is the author of them, and which the Apoſtle exhorts us to put on, as ſo many glorious ornaments, Col. 3.12. And 3. the gracious converſation of Gods people, wherewith they adorne the Goſpel of Chriſt. And it may well be that in this expreſſion here uſed, the ſmell of thy garments is as the ſmell of Lebanon, there may be an alluſion to that ſpeech of Jacob to his Sonne, Gen. 27▪ 27. See, the ſmell of my Son is as the ſmell of a field, which the Lord hath bleſſed; for which ſee the Note; as likewiſe, Pſal. 45.8.
Verſ. 12. A garden incloſed is my Siſter, my Spouſe.] It is not improbable which ſome ſay, that the Bridegroome in theſe words might have reſpect to the cuſtome of Country damſels adorning themſelves with plenty and variety of flowers; and that having ſpoken in the foregoing verſe of the ſweet ſmell of his Spouſes garments, he takes occaſion from thence to adde this expreſſion, wherein he compares her to a garden. Now for the Church, the Spouſe of Chriſt, ſhe is compared to a garden, to ſet forth, 1. that ſhe is very beautifull, in regard that ſhe is repleniſhed with many holy men and women, in ſeverall rankes and conditions, of choice and lovely ſpirits, adorned with variety of the goodly gifts and graces of Gods Spirit, which like ſo many goodly flowers and plants make them glorious in the eyes both of God and men; as likewiſe in regard that all things are orderly diſpoſed in the Church, I am with you in the ſpirit, ſaith the Apoſtle, Col. 2.5. joying and beholding your order; this being the great beauty of a garden, when beds, and borders, and knots, and walke… are all diſpoſed in moſt exquiſite order. 2. That there is much care uſed and paines taken to preſerve her in her purity and beauty, acording to what is required to keep a garden neate and handſome; and 3ly, that ſhe is to Chriſt as his Eden for pleaſure and delight, where he loves to walke and enjoy ſweet communion with his people, I will walk among you, ſaith the Lord, Lev. 26.12. & 2 Cor. 6.16. I will dwell in them and walk in them: whence it is that the Church is called, Iſa. 62.4. Hephzibah, that is, my delight is in her. And then againe ſhe is compared to a garden encloſed; 1. Becauſe as gardens are leſſer parcels of ground, taken out and ſevered from ſome larger field, ſo is the Church, Chriſts little flock, taken out and ſeparated from the world for Chriſts peculiar ſervice, Joh. 16.19. All the world beſides is as a vaſt wilderneſs, full of uncleane beaſts, but the Church is ſeparated from them to be Gods peculiar portion; Come out from among them, and be ye ſeparate, ſaith the Lord,—and I will receive you, and will be a father unto you, 2 Cor. 6.17, 18. 2ly, Becauſe as gardens are alwayes hemmed in with ſome fence, that beaſts may not break into them, and that paſſengers that goe by may not goe into them at their pleaſure, and ſo ſpoile and marre their beauty, ſo the Church is continually ſecured from being defaced and defiled by the hedge of divine Providence; yea and by the watchfull care which God works in the faithfull for the ſecuring and preſerving of themſelves; ſee Job 31.1. Pſal. 140.3. Pro. 4.23. & 13.3. And 3. Becauſe this doth notably ſet forth the Churches ſpirituall chaſtity, in that ſhe is wholly for him alone, to love, worſhip, and ſerve him, and him only; ſhe doth not give her heart to the world, or to any baſe and filthy luſt, as if ſhe were a common, into which all beaſts might freely come and take their pleaſure; but ſhe reſerves her ſelfe purely for Chriſt; according to that of the Apoſtle, 2 Cor. 11.2. I have eſpouſed you to one husband, that I may preſent you as a chaſt virgin to Chriſt; ſee the Note alſo, Num. 24.6.
A ſpring ſhut up, a fountaine ſealed.] As before the Church was compared to a garden encloſed, ſo here, 1. to a ſpring, or a fountaine, to wit, either with reſpect to the word, the doctrine of ſalvation, thoſe waters of the Sanctuary, wherewith the Church is plentifully watered; whence is that of the Prophet, Iſa. 35.6. In the wilderneſſe ſhall waters break out, and ſtreames in the deſart; and that of the Apoſtle, 1 Cor. 3.6. I have planted, Apollo watered: or elſe with reſpect to the ſpirit of grace, which is in her as a fountaine of living waters, as it is called, Joh. 4.10. & Joh. 7.38, 39. He that believeth on me, as the Scripture hath ſaid, out of his belly ſhall flow rivers of living water. But this ſpake he of the Spirit, &c. thoſe waters, wherewith our ſpirituall thirſt is quenched, Iſa. 44.3. our ſpirituall filth is waſhed away, Ezek. 36.25. and we become fruitfull in good workes, as trees planted by the waters; ſee the Note, Pſal. 1.3. And upon this account it was that the Prophet long ſince uſed the ſame expreſſions in a manner concerning the Church, that are here uſed, Iſa. 58.11. Thou ſhalt be like a watered garden, and like a ſpring of water, whoſe waters faile not. So that we muſt ſtill remember that the Church is not ſaid to be a ſpring or fountaine, as if theſe waters of life did ſpring originally from her, (for this is the peculiar priviledge of Chriſt) but only to ſignifie, that thorough Chriſts preſence in her, ſhe is ſo abundantly repleniſhed with theſe waters of life, as if ſhe were all over a ſpring or fountaine of waters, and that it is from her, that theſe waters muſt flow forth unto others; ſee alſo the Note, Pſal. 87.7. And 2. to a ſpring ſhut up, a fountaine ſealed, as in alluſion to the care that was taken in former times in thoſe hot Countries to keep their choiceſt ſprings and fountaines covered and ſhut up, (as we reade of a Well, where the inhabitants uſed to water their ſheep, Gen. 29.3. that was covered with a great ſtone) that hereby they might keep them cleane and pure, that no uncleane thing might be caſt into them to defile them, and that beaſts might not goe into them and mud them with their feet, or any other way pollute them; yea and perhaps that the waters therein might be preſerved for the owners, and not drawn out and waſted by others; whence haply is that expreſſion that Solomon uſeth, Pro. 5.15, 17. Drink waters out of thine own ciſtern—Let them be only thine owne, and not a ſtrangers with thee. And hereby is ſignified, either, 1. that theſe heavenly treaſures of Gods word and ſanctifying Spirit doe peculiarly belong to the Church, and that no other plants or gardens are watered with theſe waters; yea that none doe partake of the word in it's lively efficacy, but only thoſe that are Gods choſen ones, the true and living members of the Church; theſe waters are ſealed up for them, and hidden from others; Iſa. 8.16. Binde up the teſtimony, ſeal the law among my diſciples; and if our Goſpel be hid, it is hid to them that are loſt, ſaith the Apoſtle, 1 Cor. 4▪ 3. ſee alſo Iſa. 29.11. Or 2ly, that God by his Providence will both preſerve his Church from being defiled with the abominable pollutions of the world, and likewiſe the Scripture, and the doctrine of the Church from being corrupted and mudded by the feet of ungodly men. Or, that the Church ſhall by the Spirit of God, whereby they are ſealed unto the day of redemption, Eph. 4.30. be kept as a chaſt and pure virgin unto Chriſt, ſo that none ſhall have her heart and love, but Chriſt only.
Verſ. 13. Thy plants are an Orchard of Pomegranates, &c.] By the Churches plants here are meant the ſeverall members of the Church, that thorough the grace of God doe ſpring and grow up in her: ſee the Notes, Pſal. 1.3. & 92.13. And they are ſaid to be an orchard of Pomegranates, that is, like to an orchard (or paradice) of Pomegranates, with pleaſant fruits, that is, yielding thoſe and divers other ſeverall ſorts of choice dainty fruits, ſuch as thoſe that are afterwards in this and the following verſe, particularly mentioned, ſome of them trees, ſome leſſer ſhrubs, and ſome hearbs, as camphire, ſpikenard and ſaffron, calamus and cynamom, myrrhe and aloes, &c. hereby ſignifying, both that the Church ſhould be fully fraught with holy men and women, of ſeverall ranks and conditions, as an orchard with trees, and other plants, and likewiſe that thorough the manifold graces of Gods Spirit, they ſhould be as beautifull, and ſend forth as fragrant a ſavour, and yield as ſweet and pleaſant, as wholeſome and medicinall fruit in their lives and converſations, as ſuch trees and hearbs did, for camphire, ſpikenard, and myrrhe, ſee the Notes, Chap. 1.12, 13, 14. and for aloes, ſee the Note, Num. 24.6.
Verſ. 15. A fountaine of gardens, &c.] Very many of our beſt Expoſitors doe take theſe to be the words of the Church, acknowledging Chriſt to be the only true fountaine of ſaving knowledge and grace, and that if ſhe were a fountaine, (as Chriſt had called her, ver. 12.) it was only becauſe ſhe conveyed thoſe waters of life to others, which were derived to her from him, who was the ſpring from whence all her beauty and glory proceeded; and accordingly they render the words thus; O thou fountaine of gardens, &c. But it is better, I conceive, rendered by our Tranſlators, as a continuation of Chriſts ſpeech to his Church, wherein he farther enlargeth that glorious title he had before given her, ver. 12. that ſhe was a ſpring ſhut up, a fountaine ſealed, tearming her, 1. A fountaine of gardens, to ſhew that ſhe was not ſo ſhut up and ſealed, but that ſhe did with thoſe ſpirituall waters, wherewith ſhe was abundantly repleniſhed, water all her gardens, that is, the ſeverall Congregations of the Church, and the ſeverall members thereof. 2. A well of living waters, that is, of ſpringing, running water; for that the Scripture calls, living water, as is evident, Gen. 26.19. where that which is tranſlated, a well of ſpringing water, is in the Original, a well of living water; and ſo alſo doe the heathen Poets, as we ſee in that, Donec me flumine vivo, Abluero. And hereby is ſignified, the purity, ſweetneſs and perpetuity of the Churches doctrine and graces; and ſome adde too, that by tearming her a well, the profundity of Goſpel-myſteries is alſo implyed. And 3. Streames from Lebanon, that is, ſtreames watering all the Iſrael of God, as pure, cleare, wholeſome and ſweet; as thoſe that came running down from Lebanon; (as it is ſaid that Jordan and divers other brookes and rivers did) and ſo watered the whole land of Canaan; And indeed if theſe waters had any taſt of the ſweetneſſe of Lebanon (as it is ſaid that the waters that runne from thoſe places, where cloves and cinamom grow, have ſome kind of taſt of the cloves and cinamom) they were the fitter to repreſent the ſweet doctrine and graces of the Church, and that too with their firſt iſſuing from Chriſt, as thoſe did from Lebanon.
Verſ. 16. Awake, O North wind, and come thou South, blow upon my garden, &c.] See the Notes above, ver. 12, 13. Becauſe of thoſe words, blow upon my garden, very many Learned Expoſitors take theſe to be the words of Chriſt, commanding the breathings of his Spirit upon his garden, the Church. But ſeeing in the laſt clauſe of this verſe, it is unqueſtionable that the Church ſpeaks, Let my beloved come into his garden, &c. neither is there indeed any impropriety of ſpeech in it, that the Church ſpeaking of her ſelf, ſhould uſe theſe tearms, my garden, (for by reaſon of the union that is betwixt Chriſt and his Spouſe, what belongs to one, muſt needs belong alſo to the other) I ſee not why this firſt branch of the verſe, may not alſo be taken as the words of the Spouſe, Awake, O Northwind, and come thou South, blow upon my garden; that is, oh that all poſſible occaſions might be given to make known to my beloved what ever might allure and draw his affections to me. And underſtanding it ſpiritually of the Church, it is as if ſhe had ſaid, Since my Lord is pleaſed to tearm me a garden, oh that he would by his holy Spirit breath upon me with quickning efficacy; that the ſpices thereof may flow out, that is, that the gifts and graces he hath conferred upon me, may be ſtirred up and quickned, that they may ſpring and grow up, and bring forth fruit abundantly, and that the ſweet ſavour thereof may be ſpread abroad to the delight of my Lord and others. The working of Gods Spirit upon the hearts of men, is often compared in the Scripture to the blowing of the wind; ſee Ezek. 37.9. & Joh. 3.8. and thence it was that Act. 2.2. the Spirit deſcended upon the Apoſtles in the ſound of a ſudden and a ruſhing wind; and that 1. Becauſe it blows freely, when, and where, and how it pleaſeth, even as the wind doth, which no creature can raiſe or reſtrain. The wind bloweth where it listeth (ſaith our Saviour, Joh. 3.8.) ſo is every one that is born of the Spirit. 2. Becauſe, as the wind, it works quickningly, vitally, refreſhingly, opening the heart, awakening the affections, chearing the ſoul, and making Gods people fruitfull in good works. 3. Becauſe as the wind blows many times with mighty force, ſo that nothing almoſt can ſtand before it, ſo doth the Spirit work with unreſiſtable power upon the hearts and conſciences of men. 4. Becauſe it is, as the wind, of a cooling nature, allaying the heat and extremity of all our temptations and afflictions: and 5. Becauſe it is of a purging nature, purging away the corruptions of mens hearts, as the wind doth the air of noyſom vapours. Now in deſiring the holy Inſpirations of Gods Spirit, the Church cals both upon the Northwind to awake, that is, to riſe, and the Southwind to come and blow upon her garden. 1. Becauſe, as both the Northern and Southern winds are uſefull for gardens, the one to purge and cool the air in extreamity of heat, and by diſpelling the clouds to bring fair weather, and the other to warm and water the earth with ſweet and refreſhing ſhowers; ſo the Spirit doth by contrary operations, further the work of grace in the ſouls of his people; ſometimes refreſhing the ſcorched ſoul with a ſweet breath of comfort, and ſometimes enflaming it with heat and fervency of zeal: ſometimes it rouſeth men by ſharp and piercing terrors of wrath, death and judgements, and ſoftneth hearts hardened in ſin, and ſometimes it cheareth them again with promiſes and comforts: and 2. Becauſe ſhe deſired that by the manifold operations of Gods Spirit, the ſweet ſavour of her graces and good works might be ſpread abroad every way, ſo that Chriſt might in every regard take delight in her, even as the blowing of the wind from ſeveral quarters, doth carry the ſent of the ſpices in a garden to all that come neare it on every ſide.
Let my beloved come into his garden, &c.] That is, Let him manifeſt his favourable preſence in me more and more, and ſtill and ſtill take delight in me; As if ſhe had ſaid, My beloved did ere-while invite me into his garden, his mountaine of myrrhe, &c. (ſee the Notes above, ver. 6. & 8.) but rather let him come and dwell in me, for even here he hath a garden too: and eate his pleaſant fruits; that is, let him accept of, and delight in, let him be honoured and glorified by the graces and good workes which by his Spirit he hath wrought in me; for ſhe calleth her ſelfe his garden, and all her graces and holy converſation his pleaſant fruits, becauſe he it is that plants the Church, and makes her fruitfull; ſee Iſa. 5.7. & 26.12. & Joh. 15.4, 5. and becauſe the faithfull conſecrate themſelves, and all that they are and can doe, wholy to Chriſt, even to him alone.