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Annotations Upon the Books of Poetry · Arthur Jackson

Annotations Upon the Books of Poetry, Song of Solomon · Chapter 1

CHAP. I.

Verſ. 1. THe ſong of ſongs, which is Solomons] That is, Which was compoſed by Solomon; ſee the Note, Pro. 1.1. to wit, either after his repentance, when he came to ſee the vanity of all earthly things, as is ſet forth in the book of Eccleſiaſtes; or elſe before his fall, which may ſeeme the more probable, becauſe it is ſaid in generall, that then he made his ſongs, 1 King. 4.33. It is clearely a Paſtoral marriage-ſong, or a ſong of eſpouſals or betrothings, much of the ſame nature with the 45 Pſalme, which is therefore called, A ſong of loves, ſee the Note there. Only this is compoſed in the way of a Dialogue, where the Speakers are the Bridegroome and the Bride, (repreſented in the quality of a ſhepheard & ſhepheardeſs, or a Country damoſel) and the Bride-men and Bride-maides, the friends of the Bridegroome, and the companions of the Bride. Very probable it is that Solomon compoſed this ſong upon occaſion of his marriage with Pharaohs daughter, becauſe there are many paſſages in this ſong which doe ſo clearely allude thereto, as where the Bride is called the Shulamite, as if one ſhould ſay, the wife of Solomon, and is compared to the horſes in Pharaoh's charets, chap. 1.9. and where the Bridegroome is ſo often called by the name of Solomon, or at leaſt compared to Solomon, as Chap. 3.7, 9, 11. but eſpecially becauſe Solomon, as in many other regards, ſo alſo more particularly in that his marriage with Pharaohs daughter, who being a ſtranger by birth, became a Proſelyte, was a moſt excellent type and figure of Chriſt, admitting the Church of the Gentiles, as his Spouſe, into the neareſt fellowſhip and communion with himſelfe; ſee the Notes, Pſal. 45.9, 10. But yet that it cannot be literally underſtood of Solomon and his wife, the daughter of Pharaoh, or any other particular woman, is evident, becauſe though the Bride be ſometimes termed the daughter of a Prince, chap. 7.1. yet elſwhere ſhe is repreſented as ſome Country damoſel, that is Sunne-burnt, ſet to keep the flocks, and to watch the vineyards, Chap. 1.6, 8. and that was beaten and wounded by the watchmen of the City, Chap. 5.7. which are paſſages that doe in no wiſe ſuite with one that lived in the ſtate of a Queen; yea it were abſurd and ridiculous to think, that Solomons wife ſhould be compared to a company of horſes in Pharaohs charets, her head to Carmel, her eyes to fiſhpooles, and her noſe to the tower of Lebanon, &c. chap. 7.4, 5. Such expreſſions are no way comely for any but a ſpirituall Bride. And indeed the Bridegroome is here deſcribed to be a King of that tranſcendent Majeſty and glory, as is proper to none but only to Chriſt, and the Bride is ſet forth by ſuch rare beauty and glory, as can belong to none but the Church, the Lambs wife, Revel. 19.7. And therefore the drift of this ſong is prophetically to ſet forth the neere conjunction, and the exceeding great love that is between Chriſt and his Church, and ſo by conſequence and ſecondarily between Chriſt and every faithfull ſoul, and that under the metaphorical expreſſions of a Shepheard-Bridegroome and his Bride, though not yet married together, but only contracted and eſpouſed. And indeed the Scripture doth frequently elſwhere ſpeake of Chriſt in theſe figurative expreſſions, 1. of a ſhepheard, as Joh. 10.11. I am the good ſhepheard, and Heb. 13.20. where he is called, The great ſhepheard of the ſheep: and 2. of the Churches Husband or Bridegroome, as Iſa. 54.5. Thy maker is thine husband (the Lord of hoſts is his name) and thy redeemer, the holy one of Iſrael, & 62.5. As the Bridegroome rejoyceth over the Bride, ſo ſhall thy God rejoyce over thee; ſee alſo Hoſ. 2.16, 19, 20. & Joh. 3.29. And this ſufficiently diſcovereth the vanity of that ſcruple which ſome have made, whether this Song were written by divine inſpiration, becauſe the name of God is no where mentioned in it, and becauſe no paſſage in this ſong is cited in any place of the New Teſtament; for beſides that the ſame may be ſaid of the booke of Eſther (ſee the Note, Eſth. 1.1.) conſidering the whole book is carried in this figurative and allegorical ſtraine, it is ſufficient that God in Chriſt is here ſet forth by that name that is moſt ſuitable hereunto, to wit, the Churches Beloved; and there are many expreſſions in the New Teſtament that ſeeme clearely to have been taken from thoſe conjugal expreſſions that are uſed here. As for this Title, The ſong of ſongs, this ſong is ſo called, not ſo much to imply, as ſome would have it, that it is a ſong that conſiſteth of many ſongs, as to ſet forth the excellency of it, that it is the chiefe and moſt excellent, not only of thoſe thouſand and five ſongs, which were compoſed by Solomon, 1 King. 4.33. but alſo of all the other holy ſongs recorded in the Scriptures, yea indeed the chiefeſt of all ſongs, that either then had been or ſhould hereafter be written; and that becauſe it celebrateth the chiefeſt and higheſt of all myſteries, to wit, the love, the union and communion that is between Chriſt and his Church, more amply and fully then any other doth, as likewiſe becauſe of the exquiſite elegancy of thoſe figurative reſemblances under which this ſpirituall myſtery is expreſſed; even as upon this account the moſt holy place in the Tabernacle and Temple was called, The holy of holyes, and Chriſt, who is the chiefe ſubject of this ſong, is called, King of Kings, and Lord of Lords, Revel. 19 16. Whereupon the ancient Jewes have compared the book of the Proverbs to the outward Court of the Temple, Eccleſiaſtes to the holy place, and this Song of ſongs to the holy of holies; as eſteeming it a treaſury of the moſt high and ſacred myſteries of holy Scripture.

Verſ. 2. Let him kiſſe me with the kiſſes of his mouth, &c.] The Bride, the Church doth here abruptly, as it were out of impatience of love, and a holy impotency of concealing her inflamed affections, break forth into this exclamation concerning her beloved, the Lord Chriſt, who had before made love to her; and had drawn thereby her affections to him, (which is that the Apoſtle ſaith, 1 Joh. 4.19. We love him, becauſe he firſt loved us) whence it is that ſhe addes in the next words, that ſhe had already taſted his love to be better then wine. It may be taken either as breathing forth her deſires in a wiſh by her ſelfe, or elſe as ſpeaking to her Bride-maides (as indeed ſhe doth afterward, ver. 5. I am black, but comely, O ye daughters of Jeruſalem,) and that as in the perſon of one ready to faint, that rejects the wine and odoriferous oyntments, with other cordials, tendred by her companions for her refreſhing, and making knowne, that nothing will ſatiſfie her but the love of her beloved; as indeed ſuch is the affection of every faithfull ſoule to Chriſt, that ſlighting all earthly comforts, they count them as nothing in compariſon of the ſpirituall expreſſions of his love. And obſervable it is, that out of the ſtrength of her deſires after him, ſhe ſpeakes of Chriſt in the third perſon, and that indefinitely, not expreſſing who it was of whom ſhe ſpeakes, Let him kiſſe me, &c. (even as Mary Magdalen did, when ſhe was tranſported with griefe, miſſing Chriſt in his grave, Joh. 20.15. Sir, If thou haſt borne him hence, tell me where thou haſt laid him, not naming who it was of whom ſhe ſpake) as taking it for granted, that this was well knowne, that ſhe loved, and minded, and deſired none but her beloved. But what is meant here by the kiſſes of his mouth? I anſwer; Kiſſes are mentioned in the Scripture as pledges and incentives of love, Pro. 24.26. Every man ſhall kiſſe his lips that giveth a right anſwer: ſee Luk. 7.45. & 1 Pet. 5.14. And therefore in all ages at the meeting of friends they uſed to kiſſe one another, as we ſee it was at the meeting of Joſeph and his brethren, Gen. 45.15. and at the meeting of Moſes and Aaron, Exod. 4.27. and ſo likewiſe when after ſome offence they were reconciled, as we ſee in Eſaus kiſſing Jacob, Gen. 33.4. and Davids kiſſing Abſalom, 2 Sam. 14.33. And ſo their kiſſing was an outward token and pledge of that tye of love whereby they ſtood bound one to another, and an intimation of their deſire that their very ſouls might be knit and united together. And hence it is that many Expoſitors hold, that with reſpect to the Church in the time of the old Teſtament, theſe words doe ſet forth the Churches longing deſires after the Incarnation of Chriſt, namely, that he would no longer abſent himſelfe from her, only ſending to her by his Meſſengers and Miniſters, whether Angels or Prophets, as at ſundry times and in divers manners he had done, Heb. 1.1. but that he would come unto her himſelfe being manifeſted in the fleſh, and by himſelfe make knowne to her the glad tydings of the Goſpel. And indeed never was there ſuch an union betwixt God and man, nor ſuch a manifeſtation of Gods love to man, as there was in the Incarnation of Chriſt, Joh. 3.16. Rom. 5.8. And therefore the faithfull in the old Teſtament, that did only ſee the promiſes a farre off, Heb. 11.39. did earneſtly long after Chriſts preſence in the fleſh, and that clearer light which was to ſhine forth in the Miniſtry of the Goſpel. Luk. 10.24. I tell you, that many Prophets and Kings have deſired to ſee thoſe things which ye ſee, and have not ſeen them: But I rather conceive that the words are to be underſtood more generally, as an expreſſion of the longing deſires of the Church in all ages, and conſequently of every faithfull ſoul, that Chriſt, who had contracted her to himſelfe as his Spouſe, (the full accompliſhment whereof in marriage is deferred unto the taking of her up into his fathers houſe in heaven,) would in the meane ſeaſon give her, not one, but many pledges of his love, not the kiſſe, but the kiſſes of his mouth (for there is no meaſure nor ſatiety in this love) to wit, more and more cleare and full manifeſtations and aſſurances of his conjugal love and affection to her, and of his being reconciled to her (for in this life there are ſometimes ſome eſtrangements betwixt Chriſt and his Church,) that ſhe might be more nearly united to him, and enjoy the more intimate approaches of his preſence, and more and more delightfull communion with him; but eſpecially that this might be done, by ſpeaking to her in the Miniſtry of the Goſpel, and by the ſweet breathings of his Spirit thereby into her heart, applying the comfortable doctrines of peace and ſalvation therein conteined, (oppoſed to the ſevere rebukes of the Law) to her heart and conſcience, whereby ſhe might come to have the more feeling of his love to her; for indeed ſweet and pleaſing words are in the Scripture called kiſſes, Pro. 27.6. Faithfull are the wounds of a friend, but the kiſſes of an enemy are deceitfull: And obſervable it is to this purpoſe, that ſhe doth not ſay, Let him kiſſe me with the kiſſes of his lips, but with the kiſſes of his mouth; for the kiſſes of his mouth are not dumb expreſſions, but vocal and lively declarations of his love in the Goſpel, graciouſly and powerfully applyed by the Spirit to the heart and conſcience. Yea and this may be extended alſo to the Churches deſire of beholding Chriſt face to face in heaven.

For thy love is better then wine.] From the exceſſe of the Churches affection to Chriſt it is, that having ſpoken of him in the third perſon, Let him kiſſe me, &c. ſuddenly ſhe turnes her ſpeech to him, as if he were preſent, (all being here full of patheticall expreſſions,) For, ſaith ſhe, thy love is better then wine; that is, the ſenſe and feeling of thy love is more profitable and pleaſing, more ſweet and delightfull, then all earthly delicates, and creature-comforts. Wine maketh glad the heart of man, Pſal. 104.15. & Eccleſ. 10.19. it maketh thoſe that are of heavy hearts to forget their affliction, poverty, and miſery, Pro. 31.6, 7. and that becauſe it doth encreaſe, warme and refine the vitall ſpirits; but now the apprehenſion of Chriſts love, wrought in the heart of believers by the graces and comforts of his Spirit, doth far more chear and revive their ſoules, and enflame them heaven-ward, cauſing them to forget all the feares and griefes wherewith the guilt of ſin and terrors of the Law had formerly imbittered their ſpirits. Whence it is that the manifeſtation of Gods love thorough Chriſt in Goſpel-Ordinances is tearmed, Iſa. 25.6. A feaſt of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.

Verſ. 3. Becauſe of the ſavour of thy good oyntments, &c.] In theſe words there may ſeeme to be an alluſion to a cuſtome, very uſuall in thoſe Eaſtern Countries, that Bridegroomes uſed to anoint themſelves with ſweet oyntments; And becauſe it is unqueſtionable, that by Chriſts good oyntments here are meant the gifts and graces of Gods holy Spirit, which were ſuperabundantly conferred upon him, Joh. 3.34. God giveth not the Spirit by meaſure unto him, and whereby he was anointed to be the King, Prieſt, and Prophet of his Church, Iſa. 61.1. The Spirit of the Lord God is upon me, becauſe he hath anointed me to preach good tydings unto the meeke, &c. ſee the Note alſo, Pſal. 45.7. Therefore by the ſavour or ſmell of his good oyntments, muſt needs be meant the diſcovery of theſe his gifts and graces, in the tranſcendent holineſſe of his life, his divine teaching and miracles confirming the ſame, and all the good he did for his people whilſt he lived upon earth, Act. 10.38. together with the ſweet refreſhing content and delight, which they yielded to the ſoules of thoſe that had any ſpirituall ſenſe or diſcerning in them. And accordingly alſo we muſt underſtand the following words, Becauſe of the ſavour of thy good oyntments, thy name is as oyntment poured forth; for hereby muſt needs be meant, either, 1. that becauſe of the ſweetneſſe of theſe gifts and graces of his Spirit, the very naming of him, or the hearing him named, was as delightfull to her, as the ſmell of ſome precious oyntment when it is poured forth. And it may be alſo there might be ſome alluſion herein to that name the Meſſiah, or the Christ, which is by interpretation, the Anointed: that name which is above every name, Phil. 2.9. And concerning which it is ſaid, Act. 4.12. that there is none other name under heaven given amongst men, whereby we muſt be ſaved; or 2ly, that his name, that is, he himſelfe (ſee the Notes, Pſal. 5.11. & 20.1.) was as oyntment poured forth, both becauſe his gifts and graces are from him poured forth upon all the faithfull, Joh. 14.16. according to that promiſe, I will poure out my Spirit upon all fleſh, Joel 2.28. and by the renewing of the holy Ghoſt, which he ſhed on us abundantly, Tit. 3.5, 6. the broken hearts of Chriſtians are healed, their ſoules are ſtrengthened, refreſhed and comforted, as men are in their bodies by precious oyntments, and they are conſecrated, as Kings, and Prieſts, and Prophets unto God, as likewiſe becauſe hereby the faithfull doe take exceeding delight in Chriſt: or 3. that becauſe of theſe his precious gifts and graces, his name, that is, the communicating of the knowledge of Chriſt by the Goſpel, and the miracles wrought by them that preached the Goſpel, Act. 9.15. yields very ſweet refreſhing delight to the hearts of believers, and cauſeth his fame to be ſpread abroad from place to place far and neere; according to that of the Apoſtle, 2 Cor. 2.14. Thanks be unto God, which maketh manifeſt the ſavour of his knowledge by us in every place.

Therefore doe the Virgins love thee.] To wit, Becauſe of the ſweetneſſe of thy graces, and the diſcovery thereof by the Goſpel, which makes thy fame to be renowned all abroad. And by the Virgins here, as moſt conceive, is meant the Spouſes Bridemaides or companions, namely, either, 1. particular Churches, 2 Cor. 11.2. or elſe more particularly, all true Believers, as it is explained, ver. 4. who doe own the Church Catholick as their mother, and doe honour her, and attend, as it were, upon her in comely order, as Bride-maides doe upon the Bride, and doe love Chriſt for his graces, 1 Pet. 1.8. for theſe are tearmed Virgins, and ſaid to follow the Lamb whither ſoever he goeth, Rev. 14.4. for which ſee alſo the Notes, Pſal. 45.9, 14.

Verſ. 4. Draw me, we will run after thee.] This againe is, I conceive, ſpoken by the Church to Chriſt, as in the perſon of a betrothed damoſel, that lying in a languiſhing condition, refuſeth to be lifted up and cheared by her companions, but calling as it were to her beloved, makes known that it was in his power to draw her ſo, that ſhe, and her companions too, ſhould preſently run after him. Now the Church, and every faithfull ſoule, may be ſaid to be drawn by Chriſt, partly by Chriſts redeeming her to himſelfe; of which alſo ſome underſtand that of our Saviour, Joh. 12. 32. And I, if I be lifted up from the earth, will draw all men unto me. (And if this ſhould be intended, the words may be taken, as the deſire of the Church in the dayes of the old Teſtament, that Chriſt would come and accompliſh the work of their redemption) but eſpecially by the Spirit of Chriſt revealing himſelfe and his love to her, and thereby perſwading and cauſing her to follow after him in the wayes of faith, and love, and new obedience; according to that, Joh. 6.44. No man can come to me, except the father, which hath ſent me, draw him; which is that drawing of which the Lord ſpeakes, Jer: 31.3. I have loved thee with an everlaſting love; therefore with loving kindneſſe have I drawn thee: and againe, Hoſ. 11.4. I drew them with cords of a man, with bands of love. And indeed, by reaſon of the weight of that carnall corruption which remaineth in the beſt, which doth continually clog them, and makes them liſtleſſe, laſie and ſlow of heart in following after Chriſt, Mat. 26.40. the faithfull ſtand in need to be drawn, not only by the firſt grace whereby their hearts are changed, but alſo by a continuall ſupply of grace, to inable them to withſtand all the oppoſitions they meet with in their way; And when they are effectually drawn hereby, then they run after Chriſt amaine; ſee Pſal. 119.32. according to the direction of his word, and the patterne which himſelfe hath ſet them; yea and they draw others to run along with them.

The King hath brought me into his Chambers.] Here the Church turnes her ſpeech againe to her companions; and that to ſhew, that it was no wonder though ſhe ſo earneſtly deſired communion with Chriſt, having formerly received ſo many cleare diſcoveries of his love, and having been ſo exceedingly refreſhed thereby. Nor is it any wonder that the Church, being repreſented in this ſong as a Country damoſel or ſhepheardeſſe, ſhould tearm her beloved, The King, ſince it is uſuall with Lovers, even of the meaner ſort of people, to pleaſe themſelves with ſuch expreſſions as theſe, My Brother, my Lord, my King, when they ſpeake of their beloved ones, thereby to ſhew how dearely and highly they eſteeme them: The king hath brought me into his chambers; to wit, his treaſuries and ſtore-houſes, or his chambers of preſence, his bed-chamber, or cloſets: And by theſe his chambers, here may be meant, …. the holy Scriptures, and the aſſemblies of Gods people for holy and religious ſervices, and particularly the preaching of the Goſpel there; and that becauſe by theſe Chriſt doth peculiarly reveale to his Church, and the faithfull members thereof, himſelfe, and all his ſecret counſels, Pſal. 25.14. The ſecret of the Lord is with them that feare him, and ſo alſo, 1 Cor. 2.9, 10. & Mat. 13.11, 12. they know the mind of Chriſt, 1 Cor. 2.16. and he doth there diſcover to them all the hidden treaſures and myſteries of grace; there they enjoy familiar love, amiable conference, and conjugal communion with the Lord Chriſt, and ſo are filled with his graces, and bring forth fruit unto God, Rom. 7.4. yea there he affords them, not only ſecret counſell, Pſal. 25.14. but alſo ſecret protection, Pſal. 27.5. In the time of trouble he ſhall hide me in his pavilion: in the ſecret of his Tabernacle ſhall he hide me; And becauſe theſe things were done more obſcurely in the time of the old Teſtament, Heb. 11.13. Joh. 8.56. but more nearly and clearly in the dayes of the Goſpel, Mat. 13.17. Verily I ſay unto you, that many Prophets and righteous men have deſired to ſee thoſe things which ye ſee, and have not ſeen them; and to heare thoſe things which ye heare, and have not heard them; therefore this may be chiefely meant of the dayes of the Goſpel: or 2. the diſcoveries which Chriſt, immediately by his own Spirit, makes to the faithfull of his love to them, and of the intereſt which they have in all the benefits that he hath purchaſed for them, &c. when they are by themſelves meditating of him and of thoſe things that concerne their ſpirituall eſtate: Or 3. thoſe heavenly manſions which Chriſt hath prepared for the faithfull, Joh. 14.3. where they ſhall ſee him as he is, 1 Joh. 3.2. face to face, 1 Cor. 13.12. and ſhall be for ever with the Lord, 1 Theſ. 4.17. and ſhall ever enjoy that glory and bliſſe, which God hath there laid up for them, even thoſe things, which eye hath not ſeen, nor eare heard, neither have entered into the heart of man, 1 Cor. 2.9. And into theſe chambers in heaven it may be ſaid, that Chriſt hath already brought the faithfull even here in this world, becauſe already God hath raiſed us up together, and made us ſit together in heavenly places in Chriſt Jeſus, Eph. 2.6. and becauſe before hand he gives them ſome ſight by his Spirit of thoſe treaſures of glory, which are there provided for them, 1 Cor. 2.9, 10. and they ſpiritually enjoy communion with God above, and have their converſation in heaven.

We will be glad and rejoyce in thee, &c.] That is, Becauſe of this thy love to me, and the ſweet manifeſtations thereof, in all this honour thou haſt done me, &c. both I and mine muſt needs exceedingly rejoyce in thee, yea in thee alone: We will remember thy love more then wine; that is, we will think of it, and rehearſe it, and ſpeake of it to others with more joy, then men can take in any earthly things; ſee the Note above, ver. 2. The upright love thee; that is, thoſe pure virgin-ſoules, mentioned in the forgoing verſe, that profeſſe thy truth, and walk the right wayes thereof, and all with an upright heart, and are able rightly to judge of things, though but a few in compariſon of others, muſt needs by the remembrance of thy love be ingaged to love thee ſincerely.

Verſ. 5. I am black but comely (O ye daughters of Jeruſalem) &c.] Becauſe it might ſeeme ſtrange, that the Spouſe, repreſented here in the perſon of a Country damſel or ſhepheardeſſe, ſhould talk of the love of a King, and boaſt of ſuch high favours, which the King her Beloved had afforded her, in bringing her into his chambers, &c. as ſhe had ſaid in the foregoing verſe, in regard ſhe might ſeeme unworthy of being ſo highly eſteemed by a perſon of ſuch dignity, therefore to prevent theſe thoughts in thoſe that ſtood by, ſhe addes theſe words, I am black, but comely, (O ye daughters of Jeruſalem:) So that the very drift of theſe words is, I conceive, to prevent the offences that may be taken at the Churches infirmities and tribulations. By the daughters of Jeruſalem, are meant, either the Spouſes Bridemaides, thoſe that were before called the Virgins, ver. 3. (for which ſee the Note there) who may be ſo tearmed, as being the daughters of that Jeruſalem, which is the mother of us all, Gal. 4.26. Or elſe, either firſt thoſe that live in the Church, but yet are not reall members of the Church; or ſecondly, thoſe of the Jewes, that would not joyne themſelves with the Church of Chriſt, as indeed our Saviour uſeth the very ſame expreſſion, ſpeaking to the Inhabitants of the earthly Jeruſalem, Luk. 23.28. Daughters of Jeruſalem, weep not for me, but weep for your ſelves, and for your children; for theſe are they that were moſt likely to be offended at the Churches blackneſſe. And as for that expreſſion, which the Church here uſeth, I am black, but comely, it ſeemes to be uſed with reſpect to the condition of Country damſels, that are wont to be brown and Sun-burnt; or to the wife of Solomon, who being an Egyptian, the daughter of Pharaoh, was brown and blackiſh, as all that nation uſe to be: ſo that it is all one as if ſhe had ſaid, I confeſſe that I am black, yet that doth no way impaire the comelineſſe of my countenance; I am not deformed, but lovely brown, neither will my Beloved like me ever a whit the worſe for that. But now for the Church, the Spouſe of Chriſt, who is here intended; though ſhe may be ſaid to be black, as ſome conceive, becauſe of the prophane ones and falſe-hearted hypocrites, that are alwayes amongſt thoſe that profeſſe themſelves Gods people, and yet withall comely, becauſe of thoſe reall Saints that are amongſt them; yet I conceive that there are two other things that are chiefely intended here by her blackneſſe, namely, that ſhe is black, 1. in regard of the remainder of corruptions that are in the beſt, whilſt they live here in this world; even the Apoſtle confeſſeth of himſelfe, that he was carnall, and ſold under ſin, Rom. 7.14. And 2. in regard the Church is frequently in ſuch a poore, afflicted and mournfull eſtate, as being deſpiſed and ſcorned, perſecuted and reproached by the men of the world; and this laſt I conceive is chiefely intended, both becauſe the ſad and afflicted condition of Gods people is elſwhere ſet forth by this expreſſion, as, Jer. 8.21. For the hurt of the daughter of my people am I hurt, I am black, &c. … Lam. 4.8. Their viſage, ſaith the Prophet of the Nazarites, is blacker then a coal; as likewiſe becauſe in the following verſe ſhe doth plainly aſcribe her blackneſſe to her being Sun-burnt. And then ſhe is ſaid to be comely, becauſe of the imputed righteouſneſſe of Chriſt, and the ſaving graces wherewith ſhe is inwardly adorned, ſee the Note, Pſal. 45.13. as likewiſe becauſe of the beauty of Goſpel adminiſtrations and Ordinances, continued in the Church even in her greateſt perſecutions. So that though ſhe was black and deſpicable in the eyes of men, being in her outward appearance as the off-ſcowring of all things, yet ſhe was lovely in the eyes of God and of Chriſt, and in a very happy eſtate and condition; yea her very blackneſſe, that is, her ſuffering for righteouſneſſe ſake did encreaſe her comelineſſe; whence is that, We glory in tribulations alſo, Rom. 5.3. As for thoſe following ſimilitudes, wherewith this is farther ſet forth, As the tents of Kedar, as the curtaines of Solomon; Some think that both of them are joyntly uſed to expreſſe the ſame thing, namely, that as the tents of Kedar, (whereof ſee the Note, Pſal. 120.5.) were outwardly black, (and indeed the word Kedar ſignifieth black,) as being made of black haire-cloath, and as being continually duſty, parched with the Sun and weather beaten; and yet withall were full of great riches, to wit, becauſe theſe Arabians that dwelt in tents, lived upon robbing and ſpoyling thoſe that paſſed by them; and ſo likewiſe, as the curtains of Solomon; that is, the tents, which he uſed when he travelled far abroad, were very meane on the out-ſide, but inwardly adorned with curious hangings and furniture; ſo was the Church outwardly black, but inwardly beautifull and comely, as is before noted. And they that thus expound theſe words are wont to juſtifie this expoſition, by ſhewing that the covering of tents are often elſwhere in Scripture called curtaines, as 1 Chron. 17.1. Lo, I dwell in an houſe of Cedars, but the Arke of the Covenant of the Lord remaineth under curtains; and Iſa. 54.2. Enlarge the place of thy tent, and let them ſtretch forth the curtains of thine habitations: But rather theſe compariſons are to be applyed to the two foregoing clauſes diſ-junctively, to wit, that the Church acknowledgeth her ſelfe black, as the tents of Kedar; that is, as thoſe Arabians that dwelt in thoſe tents, which were a ſwarthy black people, or elſe as their tents themſelves, which being the dwelling places of a poore rude people, had nothing neat or handſome in them, and were baſe and black on the out-ſide; and yet withall profeſſeth that ſhe (the houſe, wherein Chriſt the true Solomon dwelleth,) was comely, as the curtains of Solomon; that is, as thoſe noble perſons, that dwelt in Solomons Court; or rather, as the hangings of his houſe, which were rich and beautifull, made of ſilks of divers colours and interwoven with gold.

Verſ. 6. Look not upon me, becauſe I am black, becauſe the Sun hath looked upon me.] As if ſhe ſhould have ſaid, Though I am blackiſh, (for ſo the word here properly ſignifieth) yet that is only by accident, that is not my native colour; it is only becauſe I am Sun-burnt; and therefore doe not deſpiſe me for this, becauſe the Sun hath by looking upon me, ſcorched me, and diſcoloured my face, doe not you therefore look upon me, as one not worthy of the love of my beloved. By this expreſſion, Look not upon me, &c. may be meant, that they ſhould not look upon her; 1. with aſtoniſhment, as being amazed at her meane outward condition, and ſo afraid to joyne themſelves to her; or 2. with gladneſſe and rejoycing, as triu…phing over her, becauſe of her afflictions; for ſo the ſame phraſe is uſed concerning Edoms magnifying himſelfe over the Jewes in the day of their diſtreſſe, Obad: 12. Thou ſhouldeſt not have looked on the day of thy brother: & Mic. 4.11. Let her be defiled (ſay the enemies of the Church) let our eye look upon Zion: or 3. with contempt, coyly and ſcornfully, as diſdaining her becauſe of her blackneſſe; as it is ſaid of the Leviathan, Job 41.34. He beholdeth all high things; to wit, with ſcorne and contempt.

Becauſe the Sun hath looked upon me;] That is, becauſe the Sun of perſecution and affliction hath ſcorched me; according to that, Mat: 13. where that which ſaid, ver. 6. When the Sun was up; is explained thus, ver. 21. When perſecution and tribulation ariſeth; Or, becauſe God in his diſpleaſure hath expoſed me to theſe tribulations and diſtreſſes. I know that thoſe, who by the Churches blackneſſe, underſtand her ſinfulneſſe, or the mixture of wicked ones amongſt her true Saints, doe accordingly hold, that by the Sun here is meant the Devil, or the ſcorching of his temptations, which are the maine cauſe of that blackneſſe of the Church▪ But the following verſe ſhews that it is the blackneſſe of her outward afflicted condition, that is here at leaſt chiefely intended.

My mothers children were angry with me, &c.] Here the Spouſe ſhews how ſhe came to be Sun-burnt, namely, becauſe her churliſh brethren had turned her out of dores, and forced her to be continually abroad in the Sun keeping the vineyards; and in expreſſing this ſhe uſeth theſe words, my mothers children, either to imply one great cauſe why they had uſed her ſo hardly, to wit, becauſe they were but her halfe-brothers, the ſons of her mother, but not the ſons of her father; or elſe, by way of aggravating their harſh dealing with her, in that they were thoſe that had tumbled in the ſame belly with her, that had uſed her ſo diſcourteouſly: and ſo we ſee the ſame expreſſion uſed, Pſal. 50.20. Thou ſitteſt and ſpeakeſt againſt thy brother; thou ſlandereſt thy own mothers ſon. But of whom doth the Church ſay this, My mothers children were angry with me? I anſwer, that hereby are meant, either, 1. all thoſe inordinate luſts, which remaine in the faithfull, and were conceived in the womb with her, Pſal. 51.5. Of whom the Apoſtle Peter ſaith, that they warre againſt the ſoule, 1 Pet. 2.11. Or 2. the men of the world, that were of the ſame humane race with her ſelfe, but alwayes profeſſed enemies to the people of God; Or rather, 3. falſe baſtard-brothers in the Church, ungodly men and hypocrites, that are indeed in the Church, but yet God is not their father; for theſe doe uſually hate and perſecute thoſe that are true Chriſtians, and caſt them out of the Church, (according to that, Iſa 66.5. Your brethren that hated you, that cast you out for my Names ſake, ſaid, Let the Lord be glorified) who may therefore well ſay with David, Pſal. 69.8. I am become a ſtranger unto my brethren, and an alien unto my mothers children; ſee alſo, Act. 20.29, 30. Now of theſe the Spouſe complaines, They made me the keeper of the vineyards, (under which ſerving in any hard Country-labour is comprehended, 2 King. 25.12. The Captain of the Guard left of the poore of the land to be vinedreſſers and husbandmen,) and this may be underſtood ſpiritually two ſeverall wayes, to wit, either, 1. that unmortified luſts in the faithfull did put them upon a great deale of drudgery in the ſervice of ſin, and in giving them up to worldly pleaſures, a maine cauſe of their blackneſſe; or 2. that thoſe that pretended themſelves to be of the Church, falſe teachers and falſe brethren, did force her to joyne her ſelfe to corrupt and ſuperſtitious Congregations, (vineyards wherein were the vines of Sodome and of the feilds of Gomorrha, Deut. 32.32.) and to defile her ſelfe with the corruptions of their religion, will-worſhips and traditions of men, which did much impaire her beauty; according to what we find written, Mat. 23.4. Act. 15.1.10. Gal. 6.12, 13. & Col. 2.20. &c. Or 3. that the primitive Church of the Apoſtles were by the obſtinacy and rage of their brethren the Jewes againſt them forced to leave them, and to betake themſelves to keep the vineyards of the Churches that were gathered amongſt the Gentiles, Act. 13.46. which brought great perſecutions and troubles upon them: Or 4. that by falſe brethren, hereticks and others, the Church was brought to ſerve her enemies, and to endure much hard bondage and miſery; which may well be ſet forth by the keeping of vineyards, that being ſo hard and laborious a ſervice. As for the laſt clauſe, but mine own vineyard have I not kept; therein I conceive, either the Spouſe would imply that ſhe was not ſo meanly borne, as to be ſee to keep vineyards; (No, ſhe had not kept her own vineyard, which was her own peculiar inheritance, but had others to keep it for her) only by the rage of her brethren ſhe was unkindly put upon this drudgery. And this may imply, that the Church is of her ſelfe of honourable deſcent, though by the perſecution of her brethren ſhe be brought here to live in a poore, and ſervile, and deſpiſed condition. Or elſe ſhe ſpeakes it by way of farther bewayling her ſelfe in regard of this particular, that whilſt ſhe was ſet to keep the vineyards, ſhe kept not her own vineyard. And then the myſtical meaning may be; either, 1. that whilſt the faithfull are by their inbred luſts carried out too much after the world, they dangerouſly neglect their own precious ſoules; or 2. that the Church, being forced by her brethren to joyne her ſelfe to corrupt aſſemblies, and ſo being over-burdened with humane rites and ceremonies, did not maintaine the truth of God, and doe her duty to him, as ſhe ought to have done; or 3. that by reaſon of the perſecutions ſhe endured, and the heavy preſſures which thereby ſhe underwent, ſhe was ſcattered and broken, that ſhe could not ſerve God ſo freely, and comfortably, as ſhe deſired, nor take that care of particular Churches committed to her, as ſhe would have done.

Verſ. 7. Tell me (O thou whom my ſoule loveth) where thou feedeſt, &c.] To ſhew that the Spouſe was not diſcouraged with her blackneſſe, ſo as for that to feare leſt her Beloved ſhould any whit diſregard her for it, here ſhe turneth her ſpeech againe to him, and makes known how earneſtly ſhe deſired to enjoy his preſence, the rather becauſe of thoſe things, which had been the cauſe of her preſent blackneſſe. Tell me (O thou whom my ſoule loveth, that is, whom I love from my very ſoule, and whoſe preſence therefore I deſire to enjoy) where thou feedeſt; to wit, thy flock (for in this Paſtorall Song Chriſt is uſually repreſented as a Shepheard, as frequently elſwhere in the Scripture) and feeding implyes the whole work of a ſhepheard in regard of his flock; according to that, Iſa. 40.11. He ſhall feed his flock like a ſhepheard: he ſhall gather the lambs with his arme, and carry them in his boſome, and ſhall gently lead thoſe that are with young: and thus it followeth here, Where thou makeſt thy flocks to reſt at noone; which is ſpoken according to the cuſtome of ſhepheards, eſpecially in thoſe hot Countries, that were wont at noone in the heat of the day, to carry their flocks into their ſheep-cotes, or to ſome ſhadowy place in the fields, where they and their flocks might lye downe and reſt themſelves. So that for the underſtanding of the ſpirituall ſenſe of this paſſage, we muſt know, firſt, that the Church, becauſe of the hard uſage of her falſe brethren, deſires here to be informed by Chriſt, where thoſe holy publick aſſemblies were, wherein he conſtantly fed the ſoules of his people with the word truly preached, and other holy ordinances rightly adminiſtred, that ſo ſhe might goe thither and enjoy his preſence, and live under his government, and partake of his ordinances, and might grow in grace, and be ſtrengthened againſt temptations. Secondly, that the reaſon of the Churches enquiry concerning this is, that theſe holy aſſemblies are not alwayes eaſie to be found, 1. Becauſe many pretend themſelves to be the flock of Chriſt, and that Chriſt is preſent amongſt them as their ſhepheard, when it is not ſo; Mark 13.21, 22. If any man ſhall ſay to you, Lo, here is Chriſt, or lo, he is there; believe him not; for falſe Chriſts and falſe Prophets ſhall riſe &c. 2. Becauſe Chriſt for ſin ſometimes withdraws himſelfe from his Church, and ſaith, as Zach. 11.9. I will not feed you: that that dyeth, let it dye, &c. and ſo the Church wanteth faithfull Paſtors: and 3. Becauſe the Church is ſometimes forced to fly into a wilderneſſe, Revel. 12.14. and to hide her ſelfe for feare in ſecret places: and thirdly, that the Church doth more particularly add that clauſe, where thou makeſt thy flock to reſt at noon, with reſpect to the comfort and ſafe repoſe and peace, which Chriſt affords to his people in the noon-tide of the hotteſt perſecutions and temptations, according to that, Ezek. 34.15. I will feed my flock, and I will cauſe them to lye down, ſaith the Lord God; and that, Joh. 16.33. Theſe things have I ſpoken to you, that in me you might have peace.

For why ſhould I be as one that turneth aſide by the flocks of thy companions?] That is, why ſhouldeſt thou ſuffer me by going aſide to enquire of thee to fall in amongſt the flocks of thy fellow-ſhepheards? This will not be for thine honour, nor can ſtand well with my modeſty. Now by Chriſts companions here are meant falſe teachers, and they are ſo called, either, 1. Becauſe they were ſuch as were called to the office of being Paſtors in the Church, or at leaſt took upon them to be ſuch, though they were indeed but Idol-ſhepheards: or 2. Becauſe they glory in the name of Chriſtians, and boaſt themſelves to be the friends of Chriſt, though they be nothing ſo: or 3. Becauſe they will not be ſubordinate to Chriſt, but take upon them that which belongs to him alone, as the only King, Prieſt, and Prophet of his Church, uſurping power to preſcribe Lawes for his worſhip and ſervice with as much authority as himſelfe, as if they were not his ſervants, but his companions. So that the meaning of the words ſeemes to be this, that the Church makes known her feare, leſt for want of knowing exactly which was the true flock of Chriſt, ſhe might goe aſtray and be drawn away to joyne her ſelfe to the corrupt Congregations of falſe, idolatrous, or hereticall teachers. This laſt clauſe may be indeed read, as it is in the margin of our Bibles, for why ſhould I be as one that is vailed by the flocks of thy companions? And if it be read ſo, becauſe this being vailed may be taken for the attire of a harlot, as ſome would gather from that which is ſaid of Tamar, Gen. 38.15. or elſe for a ſigne of ſorrow, becauſe mourners uſed to cover their faces, Ezek. 24.17. or for a ſigne of modeſty; ſee the Note, Gen. 24.65. Accordingly the meaning may be that the Church is afraid of being amongſt corrupt aſſemblyes, either 1. becauſe ſhe deſired to avoyd the danger of contagion, yea all appearance of evill; or 2. Becauſe ſhe would not be as a mourning widow, that is caſt off and forſaken of her husband; or 3. Becauſe ſhe was troubled to be amongſt thoſe, whoſe wickedneſſe ſhe ſhould be loth to behold, or amongſt whom ſhe ſhould ſcarce dare to own the truth, or the Lord Chriſt, her beloved.

Verſ. 8. If thou know not, &c.] Here Chriſt ſatiſfieth his Spouſe the Church in that concerning which ſhe had in the foregoing verſe deſired direction from him. Nor can it ſeeme ſtrange to any, that Chriſt ſhould ſpeak to his Church, as preſent with her, and yet withall give her direction how to find him, as if he were abſent from her, if we conſider that even when Chriſt is abſent from his Church in regard of bodily preſence, yea in regard of the manifeſtations of the preſence of his grace, yet as God, he is alwayes preſent with her: As for thoſe firſt words, If thou know not, they may be premiſed, either, 1. to ſhew, that the faithfull may not know, where the true Church is, that is truly his, ſo fully and perfectly, as they ſhould know it, they may be doubtfull and troubled about it, eſpecially in the Churches low eſtate and condition; or 2ly, to hint unto her, that it was ſtrange ſhe ſhould not know this, and that ſhe had need to be very carefull that ſhe did not miſtake herein; If thou know not, (O thou faireſt among women) &c. And thus he extolls her beauty, with reſpect to her being waſhed white in the blood of the Lamb, and her being adorned with the pure and ſincere graces of Gods ſanctifying Spirit, which is farre more lovely then the painting of hypocrites; as upon the ſame account it is ſaid of the Nazarites, Lam. 4.7. Her Nazarites were purer then ſnow, they were whiter then milk, they were more ruddy in body then rubies, their poliſhing was of Saphir; and the Church is ſaid to be a glorious Church, not having ſpot or wrinkle, or any ſuch thing, Eph. 5.27. yea this may have reſpect to the Churches foregoing complaint of her blackneſſe; for hereby he gives her to underſtand, that though ſhe thought meanely of her ſelfe and was deſpiſed by others, as one that was tanned and Sun-burnt, yet in his eyes ſhe was exceeding faire, and indeed therefore the fairer, becauſe ſhe bewayled her blackneſſe, the humble being alwayes moſt beautifull in his ſight: As for the following direction given her, Goe thy way forth by the footſteps of the flock; the meaning is, that leaving the falſe ſhepheards and their flocks, ſhe ſhould mark the footſteps of his flock, and goe in that track, that is, that ſhe ſhould follow the example of the faithfull in former ages, recorded in the Scripture, that had knowne the voice of Chriſt their ſhepheard, and had followed him; according to that which is ſaid, Heb. 6.12. Be ye followers of them, who through faith and patience inherit the promiſes; and Rom. 4.12. where believers are ſaid to walk in the ſteps of that faith of our father Abraham, which he had being yet uncircumciſed, and ſo by this meanes ſhe ſhould be ſure to joyne her ſelfe to the true flock of Chriſt, and to find him, who was alwayes preſent amongſt them, Mat. 28.20. And withall obſervable it is, that Chriſt ſpeakes here of the faithfull as one flock, oppoſed to the many flocks of his companions, mentioned before, ver. 17. thoſe that joyne not with the true Church of Chriſt, being uſually divided into many ſects and parties.

And feed thy kids beſides the Shepheards tents] That is, feed thoſe of thy flock, that are young and tender, thoſe my little ones, that are deſpiſed and contemned in the world, with the inſtructions of thoſe faithfull teachers, that are truly ſent of God to be ſpirituall guides unto his people; and of whom it is ſaid, that their lips ſhall preſerve knowledge, and that men ſhould ſeek the Law at their mouthes, Mal. 2.7. Or, teach them to follow the example or the doctrine of the holy Patriarchs, Prophets and Apoſtles; according to that which is recorded in the holy Scriptures, which may well be here intended by the tents of the ſhepheards.

Verſ. 9. I have compared thee, O my love, to a company of horſes in Pharaohs charets] If Solomon had intended to write this ſong concerning any of his wives, it had been extreamly harſh to compare them to Coach-horſes, or chariot-horſes: ſee the Note, Chap. 1.1. It was therefore doubtleſſe intended concerning the Church, the Spouſe of Chriſt, whom Chriſt here tearms his love, becauſe the Church is indeed the ſole object of Chriſts ſpeciall love. And becauſe the horſe is a very comely and ſtately creature, and the Egyptian horſes were eſteemed of all others the moſt generous, and of greateſt ſpeed and beauty, (whence it was that Solomon had his horſes from thence, 1 King. 10.28. and the horſes and charets of Egypt were in ſucceeding ages greatly admired and ſought after, Iſa. 30.1. Wo to them that goe down to Egypt for help, and ſtay on horſes, and truſt in charets) and it is not to be queſtioned but that the Kings, the Pharaohs of Egypt, had the choiceſt of them all, therefore ſome conceive that the Church is here compared to a company of horſes in Pharaohs charets, to imply, 1. her comelineſſe, gravity and Majeſty, which made Chriſt take as much delight in her, as men are wont to doe in beholding a company of goodly and gallant horſes. 2. Her ſpeed in flying into Chriſt, as ſoone as ſhe heares where he is to be found, and her unwearied forwardneſſe in running the wayes of Gods Commandments, and in diſcharging all thoſe honourable ſervices wherein Chriſt at any time imployes her. And 3. her readineſſe to be guided and ordered by Chriſt in all things, or her complying with him in the matrimonial yoke. But becauſe the horſe is uſually ſet forth in the Scripture as a warlike beaſt, Job 39.21. &c. and Pro. 21.31. The horſe is prepared for the day of battell, and the Egyptian horſes and charets were much deſired for the warre, therefore I rather think that the Church is here compared to a company of horſes in Pharaohs charets, to ſignifie her ſtrength and valour, and that ſhe ſhould be victorious over her enemies, as for the ſame reaſon ſhe is afterwards ſaid to be terrible as an army with banners chap. 6.10. Becauſe when the Church did what he had adviſed her to doe in the foregoing verſe, that is, when ſhe abandoned the flocks of his companions, and joyned her ſelfe to his flock, ſhe muſt then expect perſecutions and troubles, therefore to comfort her againſt theſe troubles with a promiſe of victory, he compares her to a company of horſes in Pharaohs charets; And indeed upon the ſame ground Chriſt and his ſervants are ſet forth riding upon white horſes, Revel. 19.11, 14. and it is expreſſely ſaid of the Church, Zach. 10.3. The Lord of hosts hath viſited his flock the houſe of Judah, and hath made them as his goodly horſe in the battell.

Verſ. 10. Thy cheekes are comely with rowes of jewels, thy neck with chaines of gold.] Some think this is added yet farther to ſet forth why the Spouſe was compared in the foregoing verſe to a company of horſes in Pharaohs charets, to wit, becauſe her cheekes and neck were as comely to behold, or becauſe they were a richly adorned, as the cheeks and necks of their horſes in thoſe Eaſtern Countries uſed to be, eſpecially in Kings charets, that had rich chaines about their necks, and head-ſtals and bridles gorgeouſly adorned with rowes of jewels; which indeed agrees with that, Judg. 8.26. where it is ſaid, that the Kings of Midian had chaines of gold about their Camels necks. But becauſe the Spouſe had before complained of her being Sun-burnt, I rather think that her Beloved doth ſtill proceed on to ſhew, that though ſhe was tanned, yet ſhe was exceeding comely and beautifull in his eye; and ſo alluding to the cuſtome of women in thoſe Countries, that uſed to weare rowes of jewels on their heads, that hung down to their cheekes, &c. He ſaith, Thy cheekes are comely with rowes of jewels, &c. That is, thou art curiouſly adorned with chaines or necklaces, and with rowes of jewels: Or, (becauſe the Spouſe is here repreſented as a ſhepheardeſſe, and ſuch Country damoſels uſed not to weare ſuch coſtly attire) the meaning may be only this, that her face and neck (the cheeks being put figuratively for the whole face, as being the chiefe ſeate of ſhamefacedneſſe, modeſty and beauty) were as comely as if they were adorned with rowes of jewels and chaines of gold; their native beauty was ſuch that they needed no outward ornaments to ſet them forth. Now by theſe rowes of jewels and chaines of gold, wherewith the Church, the Spouſe of Chriſt, is adorned, may be meant in generall thoſe Lawes and Ordinances, and thoſe gifts and graces, ſhining forth in the profeſſion and practice of Gods people, and the good works that are done by them, whereby the outward face of the Church is exceedingly adorned, and the members thereof are made comely and gracious in the ſight of God and good men; ſee the Notes, Pro. 1.9. & Pſal. 45.9, 13. Or elſe thoſe moſt eminent and conſpicuous members of the Church, that are in a high degree above others adorned with gifts and graces, which for their ſingular worth may well be compared to jewels, and whereby they are fitted to doe much ſervice to God and his people; ſee Pro. 25.12. Yet ſome doe more particularly apply the rowes of jewels on the cheeks, to the beauty of the orderly obſervation of Ordinances in the Church, and the chaines on the neck, to mens chearfull ſubmitting of themſelves to theſe Ordinances.

Verſ. 11. We will make thee borders of gold, with ſtuds of ſilver] It is conceived that the Bridegroome doth here promiſe, that he and his friends or companions would farther adorn his Spouſe by making her borders of gold, to wit, to wear on her head or neck, with ſtuds of ſilver, that is, curiouſly wrought with ſpecks, prominent knobs or knots of ſilver, to render them the more beautifull. But the ſpirituall ſenſe is clearely this, that Chriſt here promiſeth his Church, firſt, that he and his father and his holy Spirit (ſee the Note, Gen. 1.26.) or he by his Prophets and Apoſtles and other his faithfull Miniſters and ſervants, would yet farther adorne his Saints with an increaſe of the manifold graces of his Spirit; or ſecondly, that they would adorne the Church in Goſpel times not only with a greater meaſure of grace, but alſo with more glorious ordinances, then thoſe carnall ordinances were under the Law; according to that, Iſa. 60.17. For braſſe I will bring gold, and for iron I will bring ſilver, and for wood braſſe, and for ſtones iron: or thirdly, that he would raiſe in his Church men of eminent gifts and graces, teachers and others; according to that which is ſaid of the Nazarites, Lam. 4.7. Her Nazarites were purer then ſnow, they were whiter then milk, they were more ruddy in body then rubies, their poliſhing was of Saphir. The expreſſion here uſed, is much like that, Pro. 25.11. A word fitly ſpoken is like apples of gold in pictures of ſilver.

Verſ. 12. While the King ſitteth at his table, &c.] Here the Spouſe ſeemes to ſpeake againe to her Bridemaides and companions (as before, ver. 2. & 5.) or to the friends of her Beloved. And the drift of her ſpeech is, either, 1. to praiſe her Beloved, as in the foregoing verſes he had praiſed her, and to acknowledge that all that was amiable and lovely in her, had been wrought in her by him; or 2. to ſhew that as he did highly eſteeme of her, ſo likewiſe ſhe did make precious account of him, and that what ſhe had done was done to teſtifie her reſpect to him, and by way of procuring his favour towards her; While the King (ſee the Note above, ver. 4.) ſitteth at his table, to wit, accompanied with his gueſts, his holy Saints and ſervants, my ſpikenard ſendeth forth the ſmell thereof; for the underſtanding whereof we muſt know, 1. that there is in theſe words an alluſion to a feaſt, as the mention of the Kings ſitting at his table doth evidently ſhew. 2. That becauſe the uſing of perfumes, and odoriferous ointments for the refreſhing and chearing their gueſts, was in thoſe dayes one of the chiefe civilities of their feaſts, and ſpikenard was one of the chiefe things whereof they did compoſe their moſt ſweet and precious oyntments; Joh. 12.3. Then took Mary a pound of ointment of ſpikenard, very coſtly, and anointed the feet of Jeſus—and the houſe was filled with the odour of the ointment; ſee the Notes alſo, Pſal. 23.5. & 45.7, 8. Therefore doth the Spouſe, the Church make mention of her ſpikenard, my ſpikenard ſendeth forth the ſmell thereof. And 3. that as Chriſts imparting to his Saints the joyes of his glorious preſence in heaven is uſually ſet forth by a banquet; ſo alſo the communion they enjoy with Chriſt upon earth in the preaching of the Goſpel, and other his holy Ordinances, and particularly in that love-feaſt at the Lords table, 1 Cor. 10.21. Many ſhall come (ſaith our Saviour) from the Eaſt and Weſt, and ſhall ſit down with Abraham, and Iſaac, and Jacob, in the kingdome of heaven; ſee alſo, Mat. 22.12. And herein it is likely there is an alluſion to thoſe holy feaſts, which the Jewes made with their ſacrifices in the time of the Law; for they did all eate the ſame ſpirituall meate, and did all drink the ſame ſpirituall drink with us, 1 Cor. 10.3, 4. aad they were all refreſhed with the ſame ſpirituall joyes, though they are now more fully and clearely imparted to us in the dayes of the Goſpel. And accordingly therefore by the Churches ſpikenard here may be meant, either, 1. Chriſt, or the graces of Chriſt; While the King ſitteth at his table, my ſpikenard ſendeth forth the ſmell thereof; As if ſhe ſhould have ſaid, My Beloved is my ſpikenard, he is to me inſtead of all perfumes and precious oyntments, nothing is ſo ſweet to me, as he is; Or, whilſt the King, my Beloved, ſitteth in heaven, compaſſed about with his holy Angels and glorified Saints, and I am here on the earth below, yet even from thence, notwithſtanding this vaſt diſtance, the ſweet ſavour of his graces cometh unto me, and therewith I am refreſhed by his word and Spirit, (ſee the Note above, ver. 3.) and how much more then will it be ſo, when I ſhall be with him in glory? Or elſe 2. the graces, and the holy fruits thereof, wrought in her by Chriſt; While the King ſitteth at his table; that is, while Chriſt is preſent amongſt his people, in his word and Ordinances, communicating himſelfe to them, and ſitting with them as it were at the ſame table, a ſigne of ſweeteſt friendſhip and fellowſhip, my ſpikenard ſendeth forth the ſmell thereof; that is, my faith and other graces are actuated, quickned, and encreaſed hereby, and doe yield the fruits of repentance, prayer, praiſes, and other good workes, which are both a comfort and refreſhing to my ſelfe, and delightfull to my Saviour: So that there is nothing in me, that is praiſe-worthy, but what is the work of his own grace.

Verſ. 13. A bundle of myrrhe is my wel-beloved unto me.] That is, a bunch, or a bag of myrrhe; for if by myrrhe here the flowers of myrrhe be meant, then it may be beſt tranſlated, a bundle or bunch of myrrhe; but if it be the ſweet gumme that iſſueth from the myrrhe-tree that is here intended, then it is beſt tranſlated a bundle or bag. However this expreſſion ſeemes to imply the ſuperabundance of grace and bliſſe, that is ſtored up in Chriſt; and the drift of the Church in theſe words is to ſignifie, either that all thoſe ſweet graces in her, for which her Beloved had ſo commended her, were wholly from him; or elſe rather that Chriſt was exceeding ſweet and delightfull to her, and a great refreſhing to her upon all occaſions; ſo that though ſhe was delightfull to her Beloved, as he had before expreſſed, yet nothing ſo, as he was to her. And beſides obſervable it is, how emphatically the Church limits this to her ſelfe, A bundle of myrrhe my wel-beloved is unto me; which is a ſpeech of faith and propriety, applying Chriſt and his benefits unto her ſelfe; as indeed the faithfull doe only perceive the ſweetneſſe of Chriſt, others ſavour nothing but worldly things only. Becauſe myrrhe hath a bitter roote (and therefore they offered our Saviour for drink when he fainted, wine mingled with myrrhe, Mark 15.23.) and it is likewiſe of great uſe for embalming, (and therefore was uſed by Nicodemus in the embalming of our Saviours dead body, Joh. 19.39.) therefore ſome conceive that Chriſt is compared here to a bundle of myrrhe, to ſignifie alſo, that Chriſt is bitter at firſt to men becauſe of afflictions, and that by Chriſt all true believers ſhall put on incorruption, and ſhall be preſerved unto eternity. But it is ſurely the ſweetneſſe of the myrrhe only that is here intended.

He ſhall lie all night betwixt my breſts.] In theſe words there ſeemes to be an alluſion to the cuſtome of women, Country damoſels eſpecially, in wearing bunches, or noſegayes, as we call them, of ſweet-ſmelling flowers, within or before their breaſts, therewith to adorne and refreſh themſelves; or in wearing ſilken ſweet bagges o… pomanders, or boxes of perfumes, that the ſweet ſavour thereof might be delightfull to themſelves and others. However in ſaying that Chriſt ſhould lie all night betwixt her breaſts, the Church makes known what precious account ſhe made of Chriſt, that ſhe deſired to have him nearly united to her, even that he might dwell in her heart by faith, Eph. 3.17. that her affections might ſtill cleave unto him, and his to her, and that ſhe might be ever thinking of him, and of the great things he had done for her, Col. 3.16. Yea this lying betwixt her breaſts all night, may imply his conſtant and perpetuall abode in the Church, which is that Chriſt promiſed, Joh. 14.23. that he and his father would make their abode with thoſe that truly loved him, and Mat. 28.20. Lo, I am with you alway, even unto the end of the world. And becauſe of thoſe words, my breaſts, ſome underſtand it more particularly of Chriſts being in thoſe that are the teachers of his Church, as a bundle of myrrhe unto his people.

Verſ. 14. My beloved is unto me as a cluſter of Camphire in the vineyards of Engedi.] The Spouſe doth here farther compare her beloved, the Lord Chriſt, to a cluſter of Camphire, which is a ſweet gumme, or Cypres (as the Original word is tranſlated in the margin of our Bibles) whoſe flowers or berries, as it is ſaid, doe grow together in a cluſter, as grapes doe, and are exceeding ſweet, thereby to ſignifie how ſweet Chriſt was to her, (for which ſee the foregoing Note) and that with reſpect to the many and glorious things he did and ſuffered for her, and the many glorious priviledges and benefits he purchaſed for her. And becauſe Engedi, a towne in the tribe of Judah, Joſh. 15.62. called alſo Hazazon-tamar, 2 Chron. 20.2. being neare to Jordan and watered with ſprings, was a very fruitfull ſoile for gardens and vineyards, where they had fig-trees, and other trees which they did highly eſteeme, planted amongſt their vines, therefore the Spouſe compares her beloved to a cluſter of camphire (or cypres) in the vineyards of Engedi.

Verſ. 15. Behold, thou art faire, my love, &c.] Here Chriſt ſpeakes in the praiſe of the Church, his Spouſe, thereby giving her to underſtand, that there was no love loſt between him and her; ſhe did not make ſuch precious account of him, but that he made as precious account of her. Concerning the Churches beauty, ſee the Notes before, ver. 5. & 8. & Pſal. 45.13. Becauſe the faithfull are by nature, not faire but deformed, this may be one reaſon amongſt others, why this particle behold is prefixed, as by way of admiration. And it is twice repeated, either to aſſure her that it was ſo, that though ſhe complained of her blackneſſe, yet indeed ſhe was faire; or elſe to ſignifie both that ſhe was exceeding faire, wonderfull faire, even to admiration (as in our ordinary ſpeech when we would affirme a man to be exceeding naught, we uſe to ſay, He is naught, he is naught; and when we would ſet forth a thing to be very excellent, we are wont to ſay, It is excellent, it is excellent,) or that ſhe was every way faire, faire within and without, in grace and good works, faire with all variety of beauty.

Thou haſt doves eyes] The eye being one of the principall beauties of the face, and the modeſt eye of women being moſt amiable in mens eyes, the Bridegroome here commends his Spouſe particularly for the ſweetneſſe of her eyes. And becauſe 1. doves have goodly and lovely eyes, quick, bright and piercing eyes, ſparkling like fire: 2ly, they are noted to be conſtantly faithfull to their mates, not looking after others; and 3. they are very ſimple, harmleſſe, meek and gentle; according to that, Mat. 10.16. Be ye wiſe as ſerpents, and harmleſſe (or ſimple) as doves; therefore Chriſt doth here compare the Churches eyes to doves eyes, thereby intending, 1. that the eye of her faith, whereby ſhe diſcerned ſpirituall and ſupernaturall things, was a pure and chaſt eye, in that ſhe owned no other teacher but Chriſt, and would not believe any other but his words only; Joh. 6.68. Lord, to whom ſhall we goe? ſaith Peter, thou hast the words of eternall life; in that ſhe looked to him only, and reſted upon his alone righteouſneſſe for life and ſalvation, Phil. 3.9, 10. and in that in all conditions ſhe truſted in him alone, and reſted on his watchfull providence over her, Pſal. 123.1, 2. not ſeeking to idols, or relying on the help of any creatures; according to that, Iſa. 17▪ 7, 8. At that day ſhall a man look to his maker, and his eyes ſhall have reſpect to the holy One of Iſrael. And he ſhall not look to the altars, the work of his hands, neither ſhall reſpect that which his fingers have made, either the groves or the images. 2. That the eye of her intention in all the ſervice ſhe did to God and to Chriſt was ſingle and ſincere, not having reſpect to her own praiſe and glory, or any ſuch thing, but meerly to obey and pleaſe him: her love and heart being wholy ſet upon him, and not looking with an adulterous eye to worldly things; which is that ſingleneſſe of the eye, whereof Chriſt ſpeakes, Mat. 6.22. If therefore thine eye be ſingle, thy whole body ſhall be full of light: and 3. that the faithfull are of a harmleſſe, meek and gentle ſpirit. This I conceive is intended by commending the Church for her dove-like eyes. Yet ſome underſtand it of the faithfulneſſe, ſincerity and meekneſſe of thoſe, whom God appoints to be Teachers in the Church, that being to watch over their ſoules, Heb. 13.17. are therefore as eyes to the reſt of the body.

Verſ. 16. Behold thou art faire, my beloved, &c.] Here the Spouſe returneth that praiſe of beauty to her Beloved▪ which in the foregoing verſe he had given to her: It is as if ſhe had ſaid, Am I faire? yea rather thou art faire; It is fitter by far that I ſhould ſay ſo of thee, in regard my beauty is nothing in compariſon of thine (and what is meant by the beauty of Chriſt, ſee in the Note, Pſal. 45.2.) and all the beauty that I have, is derived from thine, I ſhine with thy beames, and am faire, meerly becauſe of the beauty that thou haſt put upon me; which is that the Evangeliſt ſaith, Joh. 1.16. And of his fulneſſe have all we received, and grace for grace; and the Apoſtle, Gal. 2.20. I live, yet not I, but Chriſt liveth in me: ſee alſo, 2 Cor. 3.18. Thus I conceive theſe words depend upon that which went before; yet ſome think, that becauſe Chriſt had commended his Spouſe in the laſt words of the foregoing verſe, for her chaſt dove-like eyes, therefore ſhe now affirmes here, that his beauty did well deſerve, that ſhe ſhould look only to him and to no body elſe: As for that which ſhe addes concerning his pleaſantneſſe; Behold thou art faire, my beloved, yea pleaſant; thereby is meant that his beauty was not ſo much terrible and majeſtical, as ſweet and lovely; that as he was beautifull in himſelfe, ſo he was exceeding pleaſing and amiable and delightfull to her; according to that, 1 Pet. 2.7. Ʋnto you which believe he is precious; and Gal. 6.14. God forbid that I ſhould glory ſave in the croſſe of our Lord Jeſus Chriſt.

Alſo our bed is green] In thoſe Eaſtern Countries they uſed beds inſtead of tables to eate at; ſee the Note, Eſth. 1.6. but rather here there is relation had to the beds, whereon they uſed to ſleep by night; of which David ſpeakes, Pſal. 132.3. and in ſaying our bed is green, there ſeemes to be an alluſion to the cuſtome of thoſe times in adorning their Bridal-beds with garlands, green boughes and herbes of ſweeteſt ſavour; And accordingly by our bed here is meant, either the aſſemblies of Gods people, or the holy Ordinances, wherein the Church doth enjoy ſweet communion with Chriſt, the Lord Chriſt familiarly embracing her as his Spouſe, and ſhe him, and whereby ſhe enjoyeth much ſweet peace and reſt; Mat. 11.28. Come unto me, all ye that labour and are heavy laden and I will give you reſt; or elſe the very hearts of the faithfull, wherein the ſpirits of the faithfull doe enjoy ſweet communion with the Spirit of Chriſt, and thereby exceeding great peace of conſcience. And when the Church ſaith, Alſo our bed is green, thereby ſhe intends, either that thorough her enjoyment of Chriſt in his Ordinances ſhe was in a flouriſhing and joyfull eſtate and condition, the peace which this yielded her being exceeding ſweet and delightfull to her; or elſe that hereby ſhe became very fruitfull, to wit, both in regard of her growth in grace, and her being fruitfull in every good work, Col. 1.10. which is very ſweet and delightfull to all that have the Spirit of Chriſt, 1 Theſ. 1.8. In every place your faith to God-ward is ſpread abroad; and alſo in regard of her bringing forth children to Chriſt; according to that, 1 Cor. 4.15. In Chriſt Jeſus I have begotten you through the Goſpel; ſee the Note alſo, Pſal. 45.16.

Verſ. 17. The beames of our houſe are cedar, and our rafters of fir.] Some conceive that the Spouſe doth hereby give her Beloved to underſtand, that their houſe, though ſome meane Country-cottage, yet becauſe of his preſence with her therein was to her all one as if it were ſome ſtately cedar palace. However ſpiritually by their houſe here is meant, either heaven, our houſe which is from heaven, as the Apoſtle calls it, 2 Cor. 5.2. where Chriſt and his Bride, the Church, muſt one day dwell together for ever; or elſe the Catholique Church of God on earth, which is called the houſe of God, 1 Tim. 3.15. wherein Chriſt and the faithfull doe ſweetly dwell and converſe together. And becauſe cedar is a very precious and ſtrong wood, not ſubject to rot or to be worme-eaten, and ſo of a very permanent nature, and withall of a ſweet ſmell, as the firre alſo is, therefore in ſaying, The beames of our houſe are cedar, and our rafters of fir; Or, as it is in the margin of our Bibles, our galleries of fir, which were walking places for pleaſure, round about on the tops of their houſes; if we take it as ſpoken in reference to our houſe in heaven, then the Spouſe muſt needs intend thereby, that her Beloved hath there provided for her habitation with him a houſe tranſcendently glorious and pleaſant, and that ſhall never decay nor wax old; A houſe (as the Apoſtle calls it, 2 Cor. 5.1.) not made with hands, eternall in the heavens; but if we underſtand it of the Church the houſe of the living God here on earth, then it may ſignifie firſt the glorious excellency, ſtrength and ſtability of the Church in generall, againſt which the gates of hell ſhall never prevaile, Mat. 16.8. and that ſhe is alwayes moſt precious in Gods ſight; or 2. that the particular Congregations of the Saints ſhould through their communion with Chriſt be adorned with ſweet graces, or men of holy ſweet and gracious ſpirits, (ſome of them being for their ſtrength of grace as pillars in the Church, or beames, that by their preaching of the Goſpel and other eminent good ſervices in their places, doe help much to the ſtaying and upholding of the Churches of Chriſt; and others as rafters, though of leſſe uſe, yet very uſefull and conſpicuous in their places) as likewiſe that they ſhould be firme and during, and becauſe of the Ordinances therein enjoyed, and their Chriſtian fellowſhip therein, like galleries of ſweet wood, pleaſing and delightfull both to God and to his people: Or 3. that the graces of Gods people are firme and ſolid and incorruptible, by meanes whereof they are ſure to perſevere and to continue conſtant in the faith unto the end: or 4. that the Scriptures, the writings of the Prophets and Apoſtles, and the holy truths contained therein, whereon the faith of Gods people doth reſt, are the ſtrength of the Church, (and not rotten worme-eaten traditions) and ſo ſhall be as long as the Church it ſelfe ſhall be upon earth.