Annotations Upon the Books of Poetry, Song of Solomon · Chapter 2

Annotations Upon the Books of Poetry · Song of Solomon · Chapter 2

p. 137CHAP. II.

Verſ. 1. I Am the roſe of Sharon, and the lilie of the valleys] We reade of a City or Towne in the Land of Gilead, that was called Sharon, 1 Chron. 5.16. and it ſeemes that from this Towne all the Country about, between Mount Tabor and the Sea of Galile, from Ceſarea to Joppa was alſo ſo called: It was doubtleſſe a rich champaigne Country, famous for its fat and flouriſhing paſtures; and therefore we find that king Davids herds were fed there, 1 Chro. 27.29. and Sharon is frequently mentioned amongſt the moſt fruitfull places in the land of Canaan, as Iſa. 39.9. where to ſet forth the grievous deſolation that ſhould be brought upon the moſt flouriſhing parts of that Land, it is ſaid, Sharon is like a wilderneſſe, and Baſhan and Carmel ſhake off their fruits: and Iſa. 35.1, 2. where the joyfull flouriſhing of Chriſts kingdome is ſet forth by the flouriſhing of Sharon and Carmel. The deſart ſhall rejoyce and bloſſome as the roſe —the glory of Lebanon ſhall be given unto it, the excellency of Carmel and Sharon: yea in this laſt place there may ſeeme to be ſome hint given, that Sharon was particularly famous for the beſt roſe. However by the roſe of Sharon is meant the moſt goodly and beautifull roſe. And ſo likewiſe by the lilie of the valleys is meant, not that which is abuſively ſo called by Herbaliſts, but the moſt beautifull and goodly lilie, becauſe valleys by reaſon of the wetneſſe and fatneſſe of the ſoile, are wont to yield the faireſt and moſt fragrant lilies; yea it may be particularly meant of thoſe valleys, mentioned together with Sharon, 1 Chron 27.29. where Davids herds were fed, as they were in Sharon. But now by whom theſe words are ſpoken, whether by the Bridegroome or the Bride, is ſomewhat queſtionable, becauſe the words are applicable to Chriſt and the Church too. They that take them to be the words of the Spouſe, conceive that the drift of them is to ſet p. 138forth, not only the ſpirituall beauty of the Church, (for which ſee the Notes. chap. 1.5, 8. & Pſal. 45.13.) and how ſweet and delightfull the graces of the faithfull are both to Chriſt and others endued with the Spirit of Chriſt, ſee the Notes, Chap. 1.12, 13. but alſo eſpecially the continuall danger the Church is in, by reaſon of the many enemies that are ſtill ready to oppreſſe her, being herein like a roſe, not incloſed and fenced in a garden, but growing in an open field, expoſed to be cropt by every hand, or troden down by every beaſt that comes neare it. But becauſe it ſeemes more proper that Chriſt ſhould thus ſet forth his own excellencies, thereby the more to allure his Spouſe to him, (according to thoſe expreſſions, which he uſed in his miniſtry whilſt he was upon the earth, I am the light of the world, Joh. 8.12. and I am the Way, and the Truth, and the Light, Joh. 14.6.) then that the Church ſhould thus commend her ſelfe, I rather take theſe words to be the words of Chriſt to his Spouſe the Church, wherein taking occaſion from what his Spouſe had ſaid of him in the latter end of the foregoing Chapter, ver. 16. Behold, thou art faire, my beloved, yea pleaſant; he now replyes thereto, I am the roſe of Sharon, and the lilie of the valleys; As if he had ſaid, It is not without cauſe that thou doeſt ſo highly eſteeme of me, ſeeing my grace to poore ſinners, that haye by the eye of faith beheld the beauty of it, and have experimentally felt the ſweetneſſe of it, is above the choiceſt of all worldly contentments. The roſe is accounted the Queene of flowers, farre excelling all others in beauty and ſweetneſſe; and we know what Chriſt ſaith of the beauty of the lilies, Mat. 6.29. to wit, that even Solomon in all his glory was not arayed like one of theſe. So that by tearming himſelfe the roſe of Sharon, and the lilie of the valleys, is implyed, 1. his ſurpaſſing ſpirituall beauty, for which ſee the Note, Pſal. 45.2. whence it is that he is alſo ſaid to be white and ruddy, chap. 5.10. 2^ly, how ſweet, pleaſing and delightfull he is, not to his father only, Iſa. 42.1. Behold my ſervant, whom I uphold, mine elect in whom my ſoule delighteth, but alſo to his Saints, whoſe conſciences are refreſhed by the ſenſe of his grace, even as the braine is refreſhed with the ſmell of the ſweeteſt flowers; ſee the Notes, Chap. 1.3, 12, 13, 14. And 3. that though Chriſts condition here in this world was meane and low, as a lilie in the valleys, yet he was the more precious for this, and received the more abundant grace and glory.

Verſ. 2. As the lilie among thornes, ſo is my love among the daughters.] That is the daughters of Jeruſalem, or the daughters of men; and ſo it is the ſame with that, chap. 18. O thou faireſt among women. They that hold it was the Spouſe that in the foregoing verſe tearmed her ſelfe the roſe of Sharon, and the lilie of the valleys, doe accordingly ſay that the Bridegroome catching hold of thoſe words, doth here preſently reply, that ſhe might well tearme her ſelfe a lilie, ſince all the daughters amongſt whom ſhe lived were but as thornes if compared with her. But if it were Chriſt that there tearmed himſelfe the lilie of the valleys, then it is cleare that he proceeds here to glory alſo in his Spouſes beauty, in that as he was a lilie, ſo was ſhe alſo, as being clothed with his righteouſneſſe, and ſanctified with his Spirit, in regard whereto it is that S^t John ſaith, 1 Joh. 4.17. That as he is, ſo are we in this world; and the Apoſtle Paul, 1 Cor. 6.17. That he that is joyned unto the Lord is one ſpirit. So that the drift of theſe words, is either, 1. to ſet forth the ſtate of the Church here p. 139in this world, to wit, that as the ſoft lilie, when it grows amongſt thornes, is pricked and torne by them, ſo is it with the Church here in this world; living here amongſt wicked, ungodly men, ſhe is continually afflicted and perſecuted by them; whence is that, Hoſ. 2.6. Behold, I will hedge up thy way with thornes; and that, Ezek. 28.24. There ſhall be no more a pricking briar unto the houſe of Iſrael, nor any grieving thorne of all that are round about them; ſee alſo the Notes, Numb. 33.55. and 2 Sam. 23.6. whereto we may adde alſo, that as the lilie retaines her purity and ſweetneſſe, even in the midſt of brambles and thornes, yea and ſmells the more ſweetly, the more it is bruiſed by the thornes, ſo the faithfull retaine their innocence and integrity when they dwell amongſt the vileſt men, and the more they are galled and perſecuted by them, the more heavenly-ſweet their converſation is in every regard; and likewiſe that God doth many times make uſe, even of wicked ungodly men, as a hedge of thornes, for the defence of his Church againſt others that ſeek to ruine her; Or 2. rather, to ſet forth the excellency of the Church by way of comparing her with others, As the lilie among thornes, ſo is my love among the daughters; That is, when a lilie doth grow, or, If we ſuppoſe a lilie to grow up among thornes, as far as the ſweet, white and beautifull lilie doth excell thoſe ſapleſſe and fruitleſſe thornes, that are good for nothing but to be burnt in the fire: ſo far doth the Church in honour and dignity excell all other companies and aſſemblies of people whatſoever: And ſo it is likewiſe with every Saint in particular, in regard of the wicked profeſſing themſelves Gods people, amongſt whom they live; they are as ſo many lilies amongſt thornes; being blameleſs and harmleſs, the ſons of God, without rebuke in the midſt of a crooked and perverſe nation, among whom they ſhine as lights in the world, Phil. 2.15. And indeed as the worthleſneſſe and baſeneſſe of the thornes doth the more ſet forth the beauty of the lilies, ſo doth the vild courſes of ungodly men the more ſet forth the holineſſe of true Chriſtians. This, I ſay, is chiefely intended by this comparative expreſſion, which is evident in the next verſe, where the Churches Reply is to the very ſame purpoſe.

Verſ. 3. As the apple tree among the trees of the wood, ſo is my beloved among the ſons.] Theſe are clearely the words of the Spouſe; and obſervable it is how Paſtoral-like the expreſſions ſtill are, Lenta ſalix quantum pallenti cedit olivae. Her beloved had ſaid in the foregoing verſe, that ſhe excelled all the daughters as far as the lilie excells thornes, and now ſhe extols him in the ſame kind of language; As the apple-tree among the trees of the wood; that is, as far as the apple-tree, which yields variety and oftentimes abundance of fruit, both lovely, and ſweet, and profitable, doth excell all other the trees of the wood, which either beare no fruit, or that which is ſower, bitter and unſavory, meate fitter for hogs then men, ſo is my beloved among the ſons; that is, ſo far doth my beloved excell all other the ſons of men; ſee the Note, Pſal. 45.2. or all other the ſons of God, or that pretend themſelves to be the ſons of God; None of thoſe Cedars the Angels are to be compared to him, and much leſſe to children of men, who are ſuch poore worthleſſe ſhrubs, and leaſt of all thoſe falſe Chriſts and falſe Prophets (called before his companions, chap. 1.7.) trees that bring forth none but poyſonous fruits, Grapes of gall, of the vine of Sodome, and of the fields of Gomorrah, Deut. 32.32. And thus the Spouſe hath returned to her beloved the p. 140praiſe which he had given her, but with advantage and encreaſe; for whereas the lilie excells the thornes, only in beauty and ſweetneſſe, the apple-tree excells all other the trees of the wood, not only in that it is lovely to the eye, and ſweet to the ſmell; according to that expreſſion, Chap. 7.8. Thy breaſts ſhall be as cluſters of the vine, and the ſmell of thy noſe like apples; but alſo in that it yields fruit, that is cordial for the ſtomack, and pleaſant to the taſt, as is afterwards expreſſed in the laſt clauſe of this verſe.

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

And his fruit was ſweet to my taſt.] As if ſhe had ſaid, My beloved reapes no fruit nor benefit by me, but I reape abundance of fruit and benefit by him; not only refreſhing under his ſhadow, but alſo fruit too, the golden apples, I gather from this my deare and precious apple-tree, whereon I dayly feed by faith, and find much ſweetneſſe therein. And by this fruit is meant, 1 all the workes of his Prophetical, Prieſtly and Kingly office, all that he did and ſuffered for our redemption and ſalvation, the very meditation whereof yields exceeding great delight to the faithfull: and 2^ly, all the ſpirituall bleſſings purchaſed for us, and imparted to us thereby, as the Goſpel, the fruit of his lips, with all the promiſes and conſolations thereof, and all other Goſpel ordinances; and ſo likewiſe Remiſſion of ſin, juſtification, ſanctification, with all the fruits of righteouſneſſe wrought in us thereby, our adoption, the conſolation of p. 141his Spirit, that hidden Manna, Revel. 2.17. and what ever other benefits we enjoy through him, but eſpecially the hope of glory and life eternall, with reſpect to which fruit it is, that Chriſt is called the tree of life, which is in the midst of the paradice of God, Revel. 2.7. For all theſe doe yield moſt ſweet and pleaſant delight to the ſoules of thoſe that are made partakers thereof; whence are thoſe expreſſions we meet with in the Scripture, Pſal. 119.103. How ſweet are thy words unto my taſt! yea ſweeter then honey to my mouth. And Pſal. 34.8. O tast and ſee that the Lord is good. And 1 Pet. 2.2, 3. As new borne babes deſire the ſincere milk of the word, that ye may grow thereby: if ſo be that ye have taſted that the Lord is gracious. All the ſweets of earthly delights have no reliſh in them to a true Chriſtian, in compariſon of the ſweetneſſe that he finds in Chriſt and his benefits.

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

And his banner over me was love.] They that expound the foregoing words of this verſe of Chriſts making the afflicted eſtate of his Church to be as a wine-cellar to them, doe accordingly underſtand this clauſe thus, that in the afflictions of his people, Chriſt, the Captain of their ſalvation, by the manifeſtation of his gracious preſence amongſt them, and the love he beares them, doth as with a banner diſplayed, cheare them up, proclaiming defence to them, and reſiſtance againſt their enemies; according to that, Iſa. 59.19. When the enemy ſhall come in like a floud, the Spirit of the Lord ſhall lift up a ſtandard againſt him. But reading the foregoing words as they are in our Bibles, He brought me to the banquetting houſe, I conceive that accordingly in this following clauſe, and his banner over me was love, Solomon alludes to the cuſtome of Captains hanging up their Banners or Enſignes over their heads when they made any great feaſts, thereby to adde the more glory and ſplendor to their entertainments; and the Churches maine intent in theſe words is to ſhew, that Chriſt by the manifeſtation of his love in the preaching of the Goſpel, doth exceedingly glad p. 142and rejoyce her heart. And indeed the preaching of the Goſpel may well be compared to a Standard, a Banner or Enſigne diſplayed, whoſe Motto or Device is LOVE, and that in ſeverall regards. 1. Becauſe the great work of preaching the Goſpel is to lift up Chriſt crucified, as a Banner diſplayed in the eyes of all nations, to unfold and diſplay before men all the heavenly myſteries of Gods eternall counſell concerning mans ſalvation, and ſo to publiſh and make knowne that wonderfull love of God in giving his own Son to dye for poore ſinners: And hence are thoſe expreſſions, Joh. 3.14. As Moſes lifted up the ſerpent in the wilderneſſe; even ſo muſt the Son of man be lifted up; to wit, in the preaching of the Goſpel; and Gal. 3.1. O fooliſh Galatians—before whoſe eyes Jeſus Chriſt hath been evidently ſet forth, crucified amongst you; and Eph. 3.8. Ʋnto me—is this grace given, that I ſhould preach among the Gentiles the unſearchable riches of Chriſt; that is, the riches of Gods love in Chriſt; to make known, as it followes there, ver. 18, 19. The breadth, length and depth, and height of that love, which paſſeth knowledge. 2. Becauſe as Captains by their Banners doe gather their ſouldiers together, and keep them cloſe together in one body; So it is by ſetting up the Standard and Banner of the Goſpel amongſt a people, that Chriſt doth draw, and gather in his Elect unto himſelfe, to follow and ſerve him, and doth keep them knit together without ſcattering one from another: And therefore under theſe very tearms doth the Prophet foretell the calling of the Gentiles, Iſa. 11.10. There ſhall be a roote of Jeſſe; which ſhall ſtand for an Enſigne of the people, to it ſhall the Gentiles ſeek, and his reſt ſhall be glorious: and againe, Chap. 49.22. Behold, I will lift up mine hand to the Gentiles, and ſet up my Standard to the people: and they ſhall bring thy ſonnes in their armes, &c. But what now is the cauſe of this? Surely as it is meerely the free grace and love of God that cauſeth him to call us by his Goſpel, 2 Tim. 1.9. ſo it is alſo by the Goſpels diſcovery of Gods wonderfull love to us in Chriſt, that we are wonne to love him againe, and to ſerve him in love; The love of Chriſt conſtraineth us, ſaith the Apoſtle, 2 Cor. 5.14. and 1 Joh. 4.19. We love him, becauſe he firſt loved us. 3. Becauſe as ſouldiers are by their Banner and Enſigne encouraged and heartened to fight manfully againſt all their enemies, and not to ſhrink but to ſtick cloſe to their colours in hope of victory; ſo by the diſcovery of the love of God, and of Chriſt in the Goſpel, Chriſtians are emboldened to withſtand couragiouſly all their ſpirituall enemies, and are continually ſupported and inwardly ſtrengthened, and ſo are inabled to hold out unto the end, in aſſured expectation of being at laſt more then Conquerors through him that hath loved them, Rom. 8.37. We glory in tribulations —becauſe the love of God is ſhed abroad in our hearts, Rom. 5.3, 5. And this it is that makes the Church to her enemies, Chap. 6.4, 10. Terrible, as an Army with Banners. 4. As it is knowne to what Company ſouldiers belong by the Banner which they follow, ſo true Chriſtians are known & diſtinguiſhed from the men of the world by that Goſpel grace of Love, and by their conſcionable attendance upon and obedience to the miniſtry of the Goſpel. Joh. 13.35. By this ſhall all men know that ye are my diſciples, if ye have love one to another; and Joh. 10.27. My ſheep heare my voice, and I know them, and they follow me. And 5. As ſouldiers are wont upon the taking of any Towne or Caſtle to ſet up their Standards and Enſignes in token of conqueſt; ſo the ſetling of the Goſpel p. 143in any place, is a ſigne that ſuch a people are ſubdued to Chriſt; and Chriſt doth there triumph over Hell and Death, Hoſ. 13.14. yea and they that are ſubdued (which is ſtrange) doe triumph alſo, as being made conquerors together with him, over all their ſpirituall enemies; ſee Rom. 8.36. &c. & Pſal. 20.6.

Verſ. 5. Stay me with flagons, comfort me with apples, for I am ſick of love.] The Spouſe having been feaſted with the dainties of her beloveds banquetting houſe, and therein taſted of his exceeding love to her, fals into a kind of ſwoun or love-qualm, and thereupon cals upon her Bride-maids, or her beloved and his Bride-men, to ſtay her, that is, to ſupport her, and to keep her from ſinking, with flagons, to wit, of wine, (which hath a cheering, reviving quality, Pſal. 104.15.) and to comfort her with apples, to wit, with the ſmell of them; for when men or women are ready to faint, it is uſuall, by putting odoriferous apples, or oranges, or ſome other ſtrong ſmelling things to their noſtrils, to revive them or keep them from ſwouning: That which we tranſlate, Comfort me with apples, is in the Hebrew, Strew me with apples, as if ſhe ſhould have ſaid, Strew apples under me, and therewith, as with a bolſter or bed beat up, or ſpread under me, (for they uſed beds at their banquets and feaſts) uphold me from ſinking, and refreſh my languiſhing ſpirits; for, ſaith ſhe, I am ſick of love, to wit, either through an exuberancy of admiration and joy at the apprehenſion of her beloveds love to her, and the delight ſhe took in it, as it is ſaid of the Queen of Sheba, when ſhe was aſtoniſhed with admiration at her ſeeing the exceeding glory of Solomon, that there was no more ſpirit in her, 1 King. 10.5. and as it is ſaid that Jacobs heart fainted, when he heard that Joſeph was ſtill alive, Gen. 45.26. or elſe rather through the violence and paſſionateneſſe of her love towards him, accompanied with a fear of his parting from her (as indeed elſewhere the mention that is again made of her being ſick of love, is becauſe her beloved had withdrawn himſelf, Chap. 5.6, 8.) and working in her a vehement deſire of enjoying him more fully, then as yet ſhe did, at the day of her marriage. And indeed that an extraordinary paſſion of love may thus wound the heart of a man or woman, and make them ſick and ready to faint, is evident by that which is ſaid of Amnons falling ſick for his ſiſter Tamar, 2 Sam. 13.2, &c. Love ſoftens and melts the heart, and doth often carry out the affections of lovers ſo violently to the party loved, that their vital ſpirits are ready to fail thereby. But now for the ſpiritual ſenſe of this place, we muſt know, Firſt, for the Churches being ſick of love, that though the faithfull may be ſaid to be ſick of love, with reſpect to the extream grief and anguiſh of their ſpirits in a time of ſore tribulation and deſertion, when notwithſtanding their hearts are ſincerely ſet upon Chriſt, yet they lie under ſad apprehenſions of Gods diſpleaſure, becauſe they are for the time without all ſenſe of Chriſts love to them, and cannot diſcern the leaſt ſaving work of grace wrought in them, but are alwaies groaning under the remembrance of their manifold failings and ſins; which may well be reckoned among the moſt grievous of thoſe ſpiritual ſickneſſes, whereof our Saviour ſpeaks, Matth. 9.12. They that be whole need not a phyſitian, but they that are ſick: and the Prophet Iſa. 33.24. The inhabitants ſhall not ſay, I am ſick; the people that dwell therein ſhall be forgiven their iniquity; yet here I conceive the ſickneſſe the Church ſpeaks of, muſt be aſcribed, either 1. to her being overwhelmed and overcome through aſtoniſhment at the rare p. 144diſcovery of Chriſts wonderfull love to her, whereof ſhe had ſpoken in the foregoing verſe, and the unuſual meaſure of joy wherewith hereupon ſhe was tranſported and raviſhed: Or 2. rather, To her exceſſe of love and ardent longing after a fuller enjoying of Chriſt, her beloved, wrought in her by that late diſcovery of his exceeding love to her, and the taſt ſhe had gotten of thoſe ſweet and heavenly dainties wherewith he had feaſted her; for in this caſe hope deferred maketh the heart ſick, Pro. 13.12. eſpecially if it be accompanied with a feare of looſing what hath been formerly enjoyed; and the ſoule that is tranſported with ſuch vehement deſires after the full enjoying of Chriſts preſence, muſt needs be as ſick of the world, yea dying to the world, and ſenſeleſſe of all things that are here below, and be alwayes panting, and ſighing, and groaning after the enjoying of Chriſt in his kingdome of glory. Pſal. 73.25, 26. Whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee. My fleſh and my heart faileth, &c. And then, ſecondly, for the help ſhe requires, Stay me with flagons, comfort me with apples, we muſt know, 1. that it is Chriſt, or rather the Miniſters of Chriſt and other private Chriſtians to whom ſhe ſpeakes; and 2^ly, that by the flagons and apples, wherewith ſhe deſires to be ſtayed, and upheld, and comforted, are meant the cordial promiſes and comfortable doctrines of the Goſpel, together with the fruits of Chriſts Mediation, which ſhe deſires may out of the Scripture, the bowles and flagons of the Sanctuary, be applyed to her heart and conſcience, and that in the fulleſt meaſure, for the ſtrengthening of her weake faith, and the chearing and reviving of her drooping ſpirits, that her conſolations might abound through Chriſt; for as it was the diſcovery of Chriſts love that had wounded her, ſo it was only the manifeſtation of the ſame love that could heale her againe. Make me to heare joy and gladneſſe, that the bones, which thou hast broken may rejoyce, Pſal. 51.8.

Verſ. 6. His left hand is under my head, and his right hand doth embrace me.] There may well be in theſe words an alluſion to the manner of their ſitting on their beds (if I may ſo call it) in thoſe times when they feaſted together, which was that they lay along, as it were, in one anothers boſomes, the firſt having his left hand under the head of him that was next him, ſo that with his right hand alſo he might embrace him; and ſo it was in order with all the reſt. However it is cleare that the fainting Spouſe doth here glory in the tender care of her beloved over her, in that ſo ſoone as ever ſhe had called for help to them that were about her, he himſelfe had preſently catched her up in his armes, and cheriſhed her, (it is the Apoſtles word, Eph. 5.29.) even as a …oving husband is wont to cheriſh his ſick wife; which may be meant of Chriſts chearing up his afflicted people by the immediate motions of his Spirit, as it were preventing the outward meanes of grace; or elſe of his working effectually together with the outward means, to make them ſucceſſefull for the reviving and bearing up of their fainting ſpirits. As for theſe expreſſions, His left hand is under my head, and his right hand doth embrace me, all that I conceive is intended hereby is, that when the hearts of his people are ready to faint, Chriſt is wont to imploy all his power for their ſupport, bearing them up, as it were, with both his hands; or that by all poſſible expreſſions of his ardent and tender love, as by ſo many cloſe and faſt embraces, he doth labour to aſſure them how neare they lye to his heart, how inſeparably p. 145they are united to him, that he may keep them from ſinking under any ſorrowes, and beare up their hearts in the expectation of their future glory; ſee Pſal. 37.24.

Verſ. 7. I charge you, O ye daughters of Jeruſalem, &c.] Who are meant by theſe daughters of Jeruſalem, ſee in the Note, Chap. 1.5. Becauſe this verſe is ſeverall times repeated in this Song, it may ſeeme to be inſerted after the manner of thoſe verſes, which we uſe to call verſus intercalares, wherewith as the foote of the Song, Paſtorals and Marriage-Songs are in other Poets often interlaced: very many Interpreters, tranſlating the laſt words of this verſe, until ſhe pleaſe, not as they are in our Bibles, until he pleaſe, doe accordingly conceive of this as the Bridegroomes charge, enjoyning thoſe about his Bride, that ſeeing ſhe was after her languiſhments fallen aſleep in his embraces, they ſhould be very carefull not to diſturb or awaken her; which they underſtand of taking heed that the Churches peace be not broken by hereſies or ſchiſmes, or any other diſturbances whatſoever. But according to our Tranſlation, theſe are clearely the words of the Spouſe; which may alſo ſeeme the more probable, both becauſe as the foregoing words, ſo alſo thoſe that follow are her words; and likewiſe becauſe it ſeemes to be one of the decorums of this Song, that the Bridegroome ſpeakes only to his Bride-men and companions; it is alwayes the Bride that ſpeakes to her Bride-maides, the daughters of Jeruſalem. It is the Spouſe therefore that lying in the embraces of her beloved, and apprehending that in this poſture he might lay himſelfe to reſt, doth therefore charge her Bride-maides not to trouble or diſquiet her beloved, whilſt he was pleaſed thus to cheare her up with his embraces. I charge you, O ye daughters of Jeruſalem, or, as it is in the Hebrew, I adjure you, I charge you, as by an oath, by the roes, and by the hindes of the field; that is, I charge you, that as you dearly love and prize the roes and hindes of the field, and would be loth to looſe them, or according to the love ye beare to them (which is ſaid becauſe Country damoſels that uſed to feed their flocks abroad in the fields, where the roes and hindes ranne, were wont exceedingly to delight in the beauty and comelineſſe of theſe pretty creatures, and likewiſe in hunting them, and in ſporting and playing with them) as if ſhe ſhould have ſaid, I adjure you by thoſe things you moſt delight in, that ye ſtirre not up nor awake my love, that is, him whom my ſoule loveth, or who dearly loveth me, til he pleaſe, that is, till he awakes of himſelfe. Now that which is ſpiritually intended hereby is this; The Church after her perplexity having been comforted by the embraces of Chriſt, is very carefull not to have this peace and reſt of hers diſturbed, and thereupon chargeth the faithfull, according to the authority ſhe hath over her particular members, to be very carefull that they did not give her Lord the leaſt offence, that they did not by any hereſies or ſchiſmes amongſt them, by any diſtruſtfull feares, or murmuring, or any ſinfull courſes whatſoever, diſturb or vex his holy Spirit, leſt being provoked thereby to diſpleaſure, he ſhould withdraw himſelfe from her; according to that, Iſa. 59.2. Your iniquities have ſeparated between you and your God, and your ſinnes have hid his face from you that he will not heare; ſee alſo, Chap. 63.10. This I conceive is that which is intended by theſe words, Stirre not up, nor awake my love; for as for the following words▪ till he pleaſe, it is ſaid that this word till, or untill, doth uſually in the p. 146Scripture imply, that a thing ſhall never be; as in Iſa. 22.14. Surely this iniquity ſhall not be purged from you, till you die; that is, never; ſee alſo Gen. 28.15. and ſo here it implyes that it would never pleaſe Chriſt to awake in diſpleaſure againſt his Church, and to hide himſelfe from her, unleſſe he were diſquieted and diſturbed by the ſinnes of his people. And yet the meaning may be too, that the faithfull in the time of the Law were to waite patiently for the comming of the promiſed Meſſiah, and to take heed that they did not provoke him by unbelieving feare; Or that when Chriſt ſeemes to ſleep and to neglect his Church in times of trouble (as he did the Diſciples in that ſtorme, Mark 4.38.) it is the duty of his people to content themſelves with the comforts, which he is pleaſed to afford them by his Spirit, and to waite through faith & patience till he was pleaſed to come in to their help. But now for the ſpirituall ſenſe of this adjuration, I charge you by the roes, and by the hindes of the feild, that hath the moſt difficulty in it. Some hold that there is nothing elſe intended hereby, but as if the Church had ſaid, I charge you by thoſe things that are moſt deare to you, and moſt amiable in your eyes; only they ſay this is expreſſed in a language ſuitable to a Paſtorall, by mentioning the roes and the hindes of the field, which are the delight of ſhepheards. But then againe others underſtand this in a more myſticall way: as, 1. Becauſe theſe creatures are exceeding ſwift and nimble in running, (whence it is ſaid of Aſahel, that he was as light of foote as a wild Roe, 2 Sam. 2.18. ſee the Note alſo, Chap. 22.34.) therefore ſome doe underſtand hereby the holy Angels, who are more quick and ſpeedy then roes and hindes in doing what ever God enjoynes them; as if it had been ſaid, I charge you by the Angels, who obſerve your wayes, and will ſpeedily execute judgement upon you, if you obſerve not my charge, that you doe not any way diſturb my beloved: and 2^ly, Becauſe roes and hindes are wild untamed creatures, exceeding timorous and frightfull, therefore others think the Gentiles in their wild unconverted eſtate are figured hereby, and ſo take the meaning of the charge to be this, that as the faithfull would be loth the Gentiles ſhould be ſcandalized by their ſinfull and offenſive converſation, and frighted from comming in to Chriſt, or that the nations amongſt whom they lived ſhould be made inſtrumentall for executing Gods wrath upon them, they ſhould be carefull to obſerve the charge that was now given them. And 3. Becauſe the males and females of theſe creatures are noted for their ardent love one to the other; ſee the Note, Pro. 5.19. therefore others underſtand the adjuration thus, I charge you by the roes and hindes of the field, that is, I charge you by that tender conjugal love that ſhould be betwixt Chriſt and Chriſtians, like that of the roes and hindes of the field, and who otherwiſe ſhall for this riſe up in judgement againſt you, that you doe not by any unkind offenſive carriage diſquiet my Beloved, and cauſe him to leave me in diſpleaſure.

Verſ. 8. The voice of my Beloved!] If there be any connexion to be conceived betwixt this and the foregoing verſes, it muſt be ſuppoſed that while the Spouſe ſlept, her Beloved had withdrawne himſelfe, and (as his words afterwards imply) had been abroad in the Country, and that thereupon being ſuddenly wakened at his returne, either by his voice, or otherwiſe, hearing him ſpeake, ſhe breakes forth, as one haſtily awakened and ſtartled from her ſleep, into this abrupt and joyfull expreſſion, p. 147The voice of my beloved! as if ſhe ſhould have ſaid, Surely it is the voice of my beloved: which may be meant either generally of any thing he had ſpoken, or particularly of thoſe words of his afterwards rehearſed by her, ver. 10. Riſe up, my love, my faire one and come away. Nor is it at all hard to conceive how this is ſpoken of Chriſt and his Church: for 1. Chriſt doth ſometimes withdraw and abſent himſelfe from his Church for a while, as he did in regard of his bodily preſence before his Incarnation, and many times in regard of the manifeſtation of his grace and favour to them; ſee Iſa. 45.15. 2^ly, Chriſts voice doth alwayes give notice of his comming, before he comes. Thus the Prophets did of old foretell the comming of Chriſt in the fleſh, Luke 1.68, 69, 70. He hath viſited his people (ſaith Zacharias) — As he ſpake by the mouth of his holy Prophets, which have been ſince the world began: and the Baptiſt was the voice of Chriſt preparing his way before him, Mark 1.2, 3. And ſo likewiſe for his comming ſeaſonably to the help of his people, many precious promiſes he hath given us in his word; Iſa. 35.4. And 3^ly, the Church knoweth the voice of Chriſt, and rejoyceth to heare it; Joh. 10.3, 4. His own ſheep know his voice; and Iſa. 52.6. They ſhall know in that day, that I am he that doth ſpeak; Behold it is I.

Behold! he cometh leaping upon the mountaines, skipping upon the hills.] No ſooner did the Spouſe heare the voice of her beloved, but ſhe preſently cheares up her ſelfe in the expectation of his ſpeedy comming; in the aſſurance whereof ſhe ſpeakes as if ſhe ſaw him comming, Behold! he commeth. Now this may be meant, 1. of Chriſts comming in the fleſh; for the faithfull did in all ages make knowne that they expected the comming of the Meſſiah according to his promiſe; yea by the eye of faith they ſaw him comming a farre off. Joh. 8.56. Your father Abraham rejoyced to ſee my day, and he ſaw it and was glad. 2. Of his comming to a people in the preaching of the Goſpel; for where ever the Goſpel is preached, there Chriſt is preſent, Mat. 28.20. and is ſeen by believers, Gal. 3.1. and received by faith into their ſoules, Joh. 13.20. And 3. of his comming in to the comfort and help of his people in all their tryals and troubles; for even in this caſe the faithfull by the diſcoveries of Chriſts Spirit doe diſcerne his approaching to their help before he is come; even as ſoone as the voice of Chriſt ſounds in their eares, his Spirit comes in with aſſurances of comfort, mercy, and help to their hearts: whence is that of David, Make me to heare joy and gladneſſe, Pſal. 51.8. And indeed theſe two laſt applications have, I think, the faireſt probability in them. But now for that which is ſaid by the Spouſe of the manner of her beloveds comming to her, leaping upon the mountaines, skipping upon the hills, that is queſtionleſſe ſo expreſſed with relation to that which followes in the next verſe, where Chriſt is compared to a roe or a young hart, creatures that are wont to run ſwiftly over the mountaines, leaping as they run, and skipping from one hillock and one cliffe to another; in alluſion whereto that expreſſion alſo is uſed, Iſa. 35.6. Then ſhall the lame man leap as an hart: and ſo that which ſhe intended to ſignifie hereby is, with what chearfull ſpeed and alacrity ſhe knew her beloved would returne to her, that he would not ſuffer any dangers or difficulty in his journey to delay his comming, I know that ſome Expoſitors doe ſay, that this expreſſion of Chriſts leaping over the mountaines, &c. is uſed to imply, 1. the wonderfull grace that was manifeſted to poore man, in that the fallen Angels, once the great Potentates of p. 148heaven, were paſſed over, and the Son of God was ſent only to ſave the children of men. And 2. How openly and apparently to the eye of faith Chriſt manifeſted himſelfe, when he came to accompliſh the work of mans Redemption; according to that, Nah. 1.15. Behold upon the mountaines the feet of him that bringeth good tydings, &c. But I conceive with the moſt of Expoſitors, that it is the zeale of Chriſt in overmaſtering all difficulties, and breaking thorough all impediments in his way, that he may come in ſeaſonably to the help and ſalvation of his people, that is here mainly, if not ſolely, intended. As when he came to redeem us, he brake thorough the ſinnes of his people, all the power and rage of Satan and his inſtruments, wherewith they ſought to croſſe him in his work, and trampled upon death and hell, and all that ſtood in his way; Every valley ſhall be filled (ſaith the Baptiſt) and every mountaine and hill ſhall be brought low, and the crooked ſhall be made ſtraight, and the rough wayes ſhall be made ſmooth, Luk. 3.5. So likewiſe in carrying on the work of grace in his elect people, that he may make them ſharers with him in his glory, and in his comming to the ayde and comfort of his people in all their dangers, neither the hillocks of their leſſer, nor the mountaines of their greater ſinnes, no nor any oppoſition from Satan, or the world, ſhall keep Chriſt off from them; the greateſt mountaines ſhall be made plaines before them, Zach. 4.7. All the kingdomes of the world muſt become the Lords and his Chriſts, Revel. 11.17. Nor ſhall any thing be able to ſeparate them from the love of God, which is in Chriſt; ſee Rom. 8.38, 39.

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

Behold he ſtandeth behind our wall.] No ſooner did the Spouſe hear the voice of her beloved, but ſhe ſaw him coming, (as it is in the foregoing verſe) and in an inſtant he was preſent with her, a great expreſſion of Chriſts love and delight in his Church; only at firſt he hides himſelf, as it were, Behold he ſtandeth behind our wall; wherein there may be an alluſion to the cuſtom of lovers, that to the end they may come the more unexpectedly upon thoſe that do earneſtly wait for them, are wont at their firſt coming, to ſtand a while unſeen behind a door, or behind a wall. And ſeveral waies this is by Expoſitors applied to Chriſt. 1. Some underſtand it of Chriſts making himſelf known to the Jews in a dark and hidden way, under the ſhadows of Legal Types and Ceremonies, which the Apoſtle cals the partition wall, that divided betwixt the Jews and Gentiles, Eph. 2.14. afterwards he revealed himſelf to them by the Goſpel, clearly and plainly; which was ſignified by the rending aſunder of the vail of the Temple at the death of our Saviour, Matth. 27.51. but during the Ceremonial Law he only called to them as it were from behind a wall. Others apply it to the Incarnation of Chriſt, when the Word was made fleſh, Joh. 1.14. and ſo the glory of his Godhead was hidden behind the wall of his manhood, that mud-wall of our fleſh; our houſe of clay, as mans mortal body is called, Job 4.19. and which may indeed the rather be called our wall, becauſe it was our ſin that made it mortal: And hence it was that whilſt he was upon earth, there were ſo few that knew him, Joh. p. 1491.10, 11. He was in the world, and the world was made by him, and the world knew him not: He came unto his own, and his own received him not. But 3. more plainly and ſatisfactorily it is applied to our imperfect knowledge of Chriſt, and communion with Chriſt, whilſt we are here in this world; in heaven we ſhall behold him face to face, but here Chriſt ſtandeth, as we may ſay, behind the wall of our hearts (ſuch an expreſſion we have in the Hebrew, Jer. 4 19. where that which we tranſlate, I am pained at my very heart, is in the Original, I am pained at the wals of my heart) namely, becauſe our outward ſenſes and natural underſtandings, are as a wall that keep us from any clear and full enjoying of communion with him. Chriſt ſtands and knocks at the door of our hearts, Rev. 3.20. but when by faith we do open to him: yet becauſe that which is in part is not yet done away, we enjoy his preſence ſo, that he ſtill ſtands at a diſtance from us; our body of fleſh, and our body of ſin in us, do ſtill hinder us from a perfect and compleat communion with him.

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

Verſ. 10. My beloved ſpake and ſaid unto me, &c.] To wit, by his Word and Spirit, Riſe up, my love, my fair one, See the Notes, chap. 1.9, 15. And come away; The Spouſe here relates how ſhe was invited and perſwaded by her beloved, at his return, to go away with him, as I may ſay, to his country-houſe, there to enjoy the pleaſures of the Spring-tide, as is expreſſed in the following verſes. Some conceive that the Church is here called to come from under the burden of Legall rites, to enjoy the liberty and comfort of Goſpel-priviledges; as in Iſa. 60.1. Ariſe, ſhine, for thy light is come, and the glory of the Lord is riſen upon thee. But we may rather take it in a more general ſenſe; to wit, either, 1. That the Church is hereby invited to a more through reformation and progreſſe in grace, to lie no longer under any errors and ſuperſtition, to ariſe from her ſloth and ſecurity, from the intanglement of earthly cares and pleaſures, to abandon all her ſinfull courſes, to forſake the world in p. 150heart and affection, and to be ſtill following on after Chriſt, as it is ſaid of the faithfull, that they follow the Lamb whitherſoever he goeth, Revel. 14.4. that ſo ſhe might encreaſe her joyes, by a more full communion with him: And indeed, conſidering the remainders of corrupt nature that are in the regenerate, even to them may that of the Apoſtle be applied, Eph. 5.14. Awake thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall give thee light. Or 2. that ſhe is called by Chriſt to ariſe out of her fears and ſorrows, in her afflicted eſtate, to the enjoying of that glorious and comfortable condition, which he had prepared for her.

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

p. 151Verſ. 12. The flowers appeare on the earth.] To wit, thoſe early flowers, which are wont to bud forth in the firſt beginning of the ſpring, as the violet and primroſe, &c. or the bloſſomes of thoſe trees, that doe firſt ſhoot out. And hereby may be meant, either, 1. the manifold ſweet and comfortable bleſſings which God affords his Church, after a ſad winter of affliction and perſecution; or 2. Men and women eminent and conſpicuous above others for their gifts & piety, that ſhould after thoſe hard times begin to hold up their heads with courage and comfort: or rather, 3. all the effects of Gods grace wrought in the faithfull by the nearer approach of Chriſt, that Sunne of righteouſneſſe, in Goſpel-Ordinances, as namely, a holy profeſſion of the faith, the ſweet buddings of good deſires, abundance of gifts and graces, thoſe fruits of the Spirit mentioned, Gal. 5.22. together with a heavenly converſation, manifeſted in all kind of good works, and joyes unſpeakeable and glorious following hereupon, all which tend to make the faithfull a ſweet ſavour unto God, 2 Cor. 2.15. and uſefull and delightfull to each other; and to adorne the Church and make her to appeare like another Paradice upon earth: ſee Phil. 1.11. all which was long ſince foretold concerning the Church in Goſpel times, even in ſuch like expreſſions; as Iſa. 27.6. Iſrael ſhall bloſſome and bud, and fill the face of the world with fruit: and Chap. 35.1, 2. The deſert ſhall rejoyce and bloſſome as the roſe. It ſhall bloſſome abundantly, &c. ſee alſo Hoſ. 14.5, 6.

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

And the voice of the turtle is heard in our Land.] Becauſe this bird appeares firſt, as ſwallowes and other birds with us, at the comming in of the Spring, therefore is this alſo here added. Now becauſe the turtle is an uſual hieroglyphick of ſolitarineſſe and mourning, therefore ſome Expoſitors hold, that by the voice of the turtle is meant the preaching of the Doctrines of mourning for ſin, ſelfe deniall, bearing the Croſſe, crucifying the old man, and ſuch like, taught by Chriſt and his Miniſters, or particularly by the Baptiſt, as the forerunner of Chriſt: But becauſe all the other expreſſions p. 152joyned with this, the budding forth of flowers, the ſinging of birds, &c. doe apparently ſignifie a time of joy, therefore it ſeemes moſt probable, that this muſt likewiſe be ſo underſtood. And accordingly by the voice of the turtle, may be meant, 1. the preaching of the glad tydings of the Goſpel of peace, even that voice of our Saviours, Mat. 11.28. Come unto me, all ye that labour, and are heavy laden, and I will give you rest, and that with reſpect to the turtles being an Embleme of peace: or 2. the Churches praying to God, or praiſing of God; which may be called the voice of the turtle, partly becauſe the Church for her chaſtity and pure conjugal love to Chriſt, may be fitly tearmed his turtle dove; ſee the Note, Pſal. 74.19. and partly becauſe it is by the holy Ghoſt, who appeared upon Chriſt in the likeneſſe of a dove, Mat. 3.16. that the Church is acted both in her prayers and praiſes. Or if there were any reſpect had in this expreſſion to the mourning of the faithfull for ſinne, I conceive it muſt be upon this ground, becauſe if this voice of the turtle ▪ come once to be heard in a Land, it is a moſt comfortable ſigne of neare approaching deliverance.

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

p. 153Ariſe, my love, my faire one, and come away.] See the Note on theſe words before, ver. 10. The repeating of them againe implyes, 1. the weightineſſe of that which the Church is here preſſed to doe. 2. With what ſpeed ſhe is required to doe it, even preſently without any delay; ſee Gen. 41.32. 3. Our dulneſſe and ſluggiſhneſſe that muſt be ſo often preſſed unto it: and 4. the exceeding love and mercy of Chriſt in being ſo urgent with her in that which was meerly for her good.

Verſ. 14. O my dove! that art in the clefts of the rock, in the ſecret places of the ſtaires.] The ſtaires here intended are, I conceive, the craggy places in rocks, which have the appearance of ſteps or ſtaires for men to climb up: ſo that by the clefts of the rock, and the ſecret places of the ſtaires, the ſame thing is meant, to wit, thoſe holes and hollow places in high ſteep rocks, wherein doves are wont to build their neaſts for the greater ſafety, and to hide themſelves. Some conceive, that becauſe the Spouſe might keep in, notwithſtanding ſhe had been ſo earneſtly invited to come forth, out of feare of being hardly uſed by the ſhepheards, therefore her Beloved doth here againe deſire her to come forth, in the confidence of his preſence and protection, that ſo he might delight himſelfe with ſeeing her, and conferring with her: However in the ſpirituall ſenſe theſe words, O my dove! are an expreſſion of the great love that Chriſt beares to his Church, and the great delight that he takes in her. In many regards the Church may be compared to a dove; as, 1. Becauſe the ſpirituall beauty of the faithful is like that of the dove; ſee the Note, Chap. 1.8. & Pſal. 68.13. 2^ly, Becauſe their ſpiritual chaſtity is alſo like that of the dove; ſee the Note, Chap. 1.15. 3^ly, Becauſe they are meek and gentle and harmleſſe as the dove; a bird, as ſome ſay, without any gall, and hath neither beake nor clawes to doe any hurt with: 4^ly, Becauſe as the dove is a neat and cleanly bird, delighting to lodge in neate places, and to feed cleanly; ſo the Church delights in all kind of purity, ſhe loves no wayes of uncleaneneſs, nor delights to feed upon ſinfull pleaſures, the dogs meate of the world, nor upon mens inventions, but upon pure Manna, the pure word of God, Chriſt, and ſpirituall things. 5^ly, Becauſe as the dove is a ſociable creature, delighting to conſort and dwell together; ſo the Saints delight in the communion and aſſemblies of the Saints; whence is that, Iſa. 60.8. Who are theſe that flie as a cloud, and as doves to their windowes; and 6^ly, Becauſe the Church is ſubject to many feares, and is often in ſorrow and mourning, and herein doth much reſemble the dove, a timerous and fearefull bird; Hoſ. 11.11. They ſhall tremble as a bird out of Egypt, and as a dove out of the land of Aſſyria, and a bird that hath a mournfull kind of tone; whereto many paſſages in the Prophets doe allude, as Iſa. 38.14. I did mourn as a dove; & chap. 59.11. We mourn ſore like doves; & Ezek. 7.16. They that eſcape of them ſhall eſcape, and ſhall be on the mountaines like doves of the valleys, all of them mourning, every one for his iniquity. But the maine thing here intended, is, that the Church is like the dove in regard of the doves hiding themſelves in the clefts of the rock, and in the ſecret places of the ſtaires. And hereby is meant, either, that as the dove being a weak, helpleſſe creature, no way able to defend her ſelfe againſt birds of prey, hath only this refuge left her, to fly into the holes and clefts of rocks, thereby to ſecure her ſelfe; ſo the Church, being weake in her ſelfe, and not able to grapple with her mighty enemies, is often in times of perſecution conſtrained to fly into the fartheſt p. 154parts of the earth, and there to hide themſelves and ſit mourning like doves in ſecret corners; as it is ſaid of thoſe Confeſſors, Heb. 11.38. That they wandred in deſerts, and in mountaines, and in dennes and caves of the earth; ſee alſo Jer. 48.28. To which ſome adde alſo the faithfulls withdrawing and retiring themſelves out of a modeſt apprehenſion of their worthleſneſs and many infirmities, or a deſire to ſerve God freely in ſecret, and ſo to avoyd being ſuſpected of hypocriſie: Or 2. the Churches ſeeking to ſecure her ſelfe from the wrath and judgements of God; and from the rage of perſecutors, by flying thorough faith and prayer to God in Chriſt, as her rock of refuge: Or 3. The Churches ſure ſafety, in that ſhe is hid as in a rock, to wit, either, 1. in the inacceſſible rock of Gods election, which abideth for ever, and cannot be overthrowne, 2 Tim. 2.19. Or 2. in the mediation of Chriſt, the true Rock of ſhelter, Mat. 16.18. & 1 Cor. 10.4. even in the wounds that were made in his bleſſed body, which were as the holes in this rock: Or 3. under the ſecret of Gods providence and protection; for which ſee the Notes, Pſal. 32.7. & 61.2, 3. & 91.1.

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

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

Verſ. 15. Take us the foxes, the little foxes, that ſpoil the vines.] Becauſe of this word [us] ſome conceive that theſe words muſt be taken as ſpoken by the Bride-groom, and his Spouſe joyntly together: But this may be only, becauſe the charge here given was for the advantage of both. And conſidering that it doth moſt properly belong to his authority and power to take order for the preventing of every thing that may be diſtaſtfull to him or to his Spouſe, it may ſeem moſt probable, that this is ſpoken by him to his Bridemen or companions, to wit, that his Spouſe being now come forth to go with him into the fields, they ſhould take order that their walking in the vineyards might not be the leſſe delightfull to them, by their ſeeing p. 155what ſpoil the foxes had made amongſt the vines. Now in giving this charge, having ſaid, Take us the foxes, (wherewith indeed Judea did abound, ſee the Note Judg. 15.4.) he addes, the little foxes, that ſpoil the vines; and that either only as tearming them little, with reference to wolves and wild boars, and other greater beaſts, thereby implying that even theſe little foxes, as well as greater wild beaſts, would do much miſchief in the vineyards, to wit, by eating the ripe grapes, and by ſcraping holes about the vines, whereby they might be quite marred: or elſe as intending thereby the younger cubs, and that not only the old ones, but even theſe little foxes muſt alſo be taken, both becauſe they would grow greater, and now being young they might be the more eaſily taken; and likewiſe eſpecially, becauſe theſe little foxes, by reaſon of their boldneſſe, not being yet ſo wary as the old ones, and by reaſon of their wantonneſſe in gnawing and ſcraping the vines, did often moſt miſchief amongſt the vineyards. And now for the ſpiritual ſenſe of this place; Firſt, It is clear, that by Chriſts and the Churches vines here, are meant the ſeveral Congregations of Gods people, or particular Chriſtians, See the Note chap. 1.6. & Pſal. 80.8. The vineyard of the Lord of hoaſts is the houſe of Iſrael, ſaith the Prophet, and the houſe of Judah his pleaſant plant, Iſa. 5.7. Secondly, Though by the foxes that ſpoil the vines, may be meant all the enemies of the Church in generall, that waſte and deſtroy Gods people, as namely tyrants and perſecutors, who for their craft and blood-thirſty rage, may well be called foxes (ſuch as Herod was, who is called a fox, Luke 13.32.) and who may be here alſo tearmed the little foxes, by way of contempt, to imply that how highly ſoever ſuch thought of themſelves and of their mighty power, God would make no more of deſtroying them, then of taking ſo many little foxes; yet here, I conceive, by the foxes ere meant, at leaſt principally, falſe teachers, hereticks and ſchiſmaticks; Firſt, Becauſe ſuch are expreſly called foxes in the Scripture, Ezek. 13.4. O Iſrael, thy Prophets are like the foxes in the deſarts. Secondly, Becauſe theſe are frequently noted in the Scripture to be men of much ſerpentine craft and ſubtilty; Deceitfull workers, transforming themſelves into the Apoſtles of Chriſt, 2 Cor. 11.13. ſuch as cover their ſelf-reſpects, and miſchievous purpoſes under a ſhew of much zeal, and ſo lurking in the very boſom of the Church; and that by ſleight and cunning craftineſſe, do lie in wait to deceive, Eph. 4.14. and by good words and fair ſpeeches, and glozing pretences, and enticing carriage, and many other ſubtil courſes, do indeed deceive the hearts of the ſimple, Rom. 16.18. And thirdly, Becauſe theſe, by the name of little foxes, ſeem purpoſely to be oppoſed to the wild boar out of the wood, and the wild beaſts out of the field, Pſal. 80.13. that is, perſecuting tyrants out of the Church, and that to imply, that though theſe do not root up and waſte Chriſts vineyard, as thoſe other do, yet a great deal of miſchief they do therein; and therefore their waies are ſaid to be pernicious waies, 2 Pet. 2.2. and they are ſaid to creep into houſes, and to lead captive ſilly women laden with ſins, led away with divers luſts, 2 Tim. 3.6. yea and to ſubvert whole houſes, Tit. 1.11. whereto agrees that of the Prophet, Jer. 12.10. Many paſtor… have deſtroyed my vineyard, they have troden my portion under foot; they have made my pleaſant portion a deſolate wilderneſſe. And yet withall the mention that is made of the little foxes, may be alſo intended to imply, that even thoſe that ſeem leaſt hurtfull amongſt theſe ſeducers, muſt not be endured, and that they p. 156muſt be looked after betimes, when they firſt begin to ſhew themſelves, becauſe then they may be more eaſily ſuppreſſed, and ſo the miſchief, they will otherwiſe do, may be prevented. 3. The charge here given is to Magiſtrates, and Miniſters principally, who are his vine-dreſſers, and the keepers of his vineyards; yet not ſo but that others in their places are required to be aſſiſting herein. And 4^ly, by taking theſe foxes is meant, what ever holy means may be uſed to rid the Church of theſe peſtilent ſeducers and diſturbers of the Church, who are indeed no better then bruit beaſts (as the Apoſtle cals them, 2 Pet. 2.12.) made to be taken and deſtroyed; they muſt be detected, and convinced, and confuted by the Miniſters, and ſo taken (as I may ſay) in the net of the Scripture, yea they muſt by juſt cenſures be caſt out of the Church, hunted and chaſed out of the Lords vineyards; yea and if this will not make them give over doing miſchief, they muſt be ſmoked out of their holes, and either chained up, or (if incorrigible) deſtroyed, by the power of the civil Magiſtrate, that the ſouls of Gods people may not be deſtroyed by them.

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

Verſ. 16. My beloved is mine, and I am his.] Becauſe of the words in the following verſe, Turn my beloved, &c. therefore ſome conceive that this muſt be taken, as ſpoken by the Spouſe to her Bride-maids, when her beloved had upon ſome occaſion withdrawn himſelf. And again ſome think that from the 10. verſe unto this verſe, the Church related the words of her beloved, and here begins to ſpeak what ſhe thought of what he had ſaid. But neither of theſe are neceſſary to be ſuppoſed. Only indeed this which the Church here ſaith, ſeems ſpoken as in anſwer to all thoſe expreſſions of her beloveds love, which ſhe had related in the foregoing verſes; Having ſaid there, how earneſtly he had invited her to come forth to him, &c. hereupon ſhe breaks forth into this way of boaſting and glorying in the love of her beloved, in the mutual intereſt they had, and the delight and complacency they took one in another. My beloved is mine, and I am his; as if ſhe had ſaid, I am ſure of it, and can boldly ſpeak it (according to that, 1 Joh. 4.16. We have known and believed the love that God hath to us,) my beloved did firſt give himſelf to me, and then I made a totall reſignation of my ſelf to him; and ſo by a Covenant of grace we are really united together as husband and wife; He is fleſh of my fleſh, and bone of my bone, and I am one ſpirit with him, He that is joined to the Lord, is one ſpirit, 1 Cor. 6.17. which is that the Lord by the Prophet ſaith, Ezek. 16.8. I ſware unto thee and entred into a Covenant with thee, and thou becameſt mine: and hence it is that our hearts are knit together in a bond of unchangeable love; my beloved deſires no other love but me, p. 157and I deſire no other beloved but him; we reſt ſatisfied and are fully contented with one anothers love: And hence it is that we enjoy full communion one with another; I have an intereſt in all that is his, all his graces and glorious excellencies, and he hath the command of all that I have. And this ſeems alſo to be another of thoſe paſſages which are often repeated, as the burden of the Song. See the Note above, verſ. 7.

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

Verſ. 17. Ʋntil the day break, and the ſhadowes flee away, &c.] Some referre this to the laſt clauſe of the foregoing verſe, He feedeth among the lilies, until the day break, and the ſhadowes flee away; and accordingly they would have the meaning to be this, that Chriſt doth the work of a Paſtor amongſt his pure and precious flock, feeding them with his holy Ordinances, until the morning of life eternall ſhall drive away the ſhadowes of this world, and then there will be no farther need of the word and Sacraments, but he will converſe with his Saints in a more glorious manner, and ſhew himſelfe to them face to face in the ſplendor of his heavenly kingdome unto all eternity. But taking the words as they are placed and joyned together in our Bibles, Ʋntil the day break, and the ſhadowes flee away, turne my beloved, &c. The myſtical ſenſe is farre more cleare, namely, that the Church, finding that her beloved had withdrawne himſelfe, (which was hinted in the foregoing Note,) doth here call upon him to returne againe, and that as one not able to endure his abſence, turn my beloved; or rather, that ſhe deſires of him, being now preſent, and having now much cheared her with a gracious viſit, that when ever he ſhould ſee cauſe to withdraw himſelfe from her, (as there are times indeed when Chriſt doth hide himſelfe from his Church and people, Iſa. 45.15. Verily thou art a God that hidest thy ſelfe, O God of Iſrael, the Saviour) he would be ready upon all occaſions to returne to her help and comfort againe. As for the firſt branch of this verſe, Ʋntil the day break, and the ſhadowes flee away, ſome take it to be all one in effect, as if the Church had deſired that this Chriſt would doe, ſo long as there was a ſucceſſion of day and night, that is, as long as the world ſhould continue; As if ſhe had ſaid, As long as the Sunne ſhall break out day after day in the morning, and as long as upon Sun-ſetting, the ſhadows p. 158ſhall flee away, (the ground of which expreſſion is, becauſe in the evening the ſhadowes doe runne out in length, as ſeeming to flee away; according to that of the Prophet, Jer. 6.4. Woe unto us, for the day goeth away, for the ſhadowes of the evening are ſtretched out) be ready ſeaſonably to come in to my refreſhing. And ſo they make this place parallel with that, Pſal. 89.29, 36, 37. concerning which ſee the Notes there, and that this (until) is all one in effect, as if the Spouſe had deſired it might never be otherwiſe; ſee the Note above, ver. 7. But I rather take theſe words, Ʋntil the day break, and the ſhadowes flee away, to be a Periphraſis of the day of Chriſts ſecond comming, which is elſwhere called, the day of the Lord, 1 Theſ. 5.2. and the day of Christ, 2 Theſ. 2.2. and with reſpect to the generall Judgement that ſhall then be, the great and the terrible day of the Lord, Joel 2.31. By the darkneſſe of the night in the Scripture is uſually meant times of ignorance and ſinne, as, Mic. 3.6. Night ſhall be unto you, that you ſhall not have a viſion, and it ſhall be dark unto you, that ye ſhall not divine, and the Sunne ſhall goe down over the Prophets, and the day ſhall be dark over them; and Eph. 5.8. Ye were ſometimes darkneſſe, but now are ye light in the Lord. And ſo alſo times of trouble and ſorrow, as in Lam. 3.1, 2. I am the man that hath ſeene affliction by the rod of his wrath; He hath led me and brought me into darkneſſe, and not into light. And againe by the day is often meant a time of knowledge, and holineſſe, and comfort, and joy; as in 1 Theſ. 5.5. Ye are all the children of light, and the children of the day, &c. And Rom. 13.12, 13. The night is farre ſpent, the day is at hand; let us therefore caſt off the works of darkneſſe, and let us put on the armour of light. Let us walk honeſtly as in the day, &c. See the Note alſo, Eſth. 8.16. And ſo here by the day break, and the ſhadows fleeing away, is meant the breaking forth of the Lord Chriſt, that Sun of righteouſneſſe, in the brightneſſe of his glory at the day of his ſecond comming, and the fleeing away of all the ſhadowes of ignorance and ſinne, and miſery thereupon; for as upon the breaking forth of the morning light, the darkneſſe of the night, which is nothing elſe but the ſhadow of the earth interpoſed betwixt us and the Sunne, doth ſodainly vaniſh away; and as the ſhadowes of the Ceremoniall Law, as they are called, Col. 2.17. Heb. 10.1. did all flee away at the day of his firſt comming, ſo in the ſhining forth of that glorious morning of the day of his ſecond comming, as it is called, Pſal. 49.14. All the ſhadowes of ſinne and ignorance and ſorrow ſhall be ſodainly chaſed away, after which there ſhall be no more any night, but the Church ſhall be for ever in a ſtate of perfect light and joy. That therefore which the Church here deſires of Chriſt is, that he would alwayes conſtantly, even unto the day of his ſecond comming, be ready at hand to come in to her help and comfort in all times of tribulation and deſertion, and ſo ſupport her and ſtirre up the graces that were in her, that ſhe might perſevere unto the end. I know ſome limit this requeſt of the Spouſe to the faithfulls deſire of comfort in an houre of deſertion, and ſo accordingly they underſtand her requeſt thus, that her beloved would returne, till by a thorough diſcovery of himſelfe to her ſoule, he had wrought in her a ſenſe and feeling of ſpirituall joy, which is that, ſay they, the Apoſtle Peter intends in theſe words, 2 Pet 1.19. Ʋntill the day dawne, and the day-ſtar ariſe in your hearts. But the former Expoſition is more full a…d cleare.

p. 159And be thou like a roe or a young hart upon the mountaines of Bether.] Or, as it is in the margin, Ʋpon the mountaines of diviſion. We reade not elſwhere of any place in the land of Judea, that was called Bether. The moſt probable opinion that we meete with is, that it was that place in the Land of Gilead, on the outſide of Jordan, which is elſwhere called Bithron, 2 Sam. 2.29. and that the mountaines here were called the mountaines of diviſion; either, 1. Becauſe they were divided in the top into many ſeverall hills; or 2. Becauſe the river of Jordan was thereabouts divided when the Iſraelites did at firſt enter the Land of Canaan; or 3. Rather becauſe this place was by Jordan divided from the Land of Judea. And ſo the ground, why the Spouſe deſires here that her beloved would in his returne to her, be like a roe or a young hart upon the mountaines of Bether, may be, either becauſe in thoſe mountaines he uſed to feed his flock; or becauſe it was a place much frequented by roes and young harts, and ſo all that is intended is, that he would be as ſpeedy in his returne to her, as thoſe creatures are in their running upon the mountaines of Bether. See the Notes above, ver. 8, 9. And againe by Chriſts comming to the help of his Church upon the mountaines of diviſion, may be meant, either, 1. his comming from the heavens to their help, which may be called the mountaines of diviſion for their height, and becauſe they ſeparate and divide betwixt us and Gods preſence of glory; or elſe 2. his comming to the Churches help and comfort in her ſeverall Congregations, diſperſed abroad in ſeverall places all the world over; and too often ſadly divided in regard of ſchiſmes and diſſentions amongſt themſelves; or 3. his leaping over or ſubduing thoſe mountaines of ſin and ignorance, whereby we are hindered from a full fruition of Chriſt. However, by his being like a roe or a young hart, is clearly meant his comming ſweetly and ſwiftly to the help of his Church, according to thoſe continuall pantings of the faithfull after Chriſt, Come Lord Jeſus, yea come quickly.