Annotations Upon the Books of Poetry, Song of Solomon · Chapter 3
CHAP. III.
Verſ. 1. BY night on my bed I ſought him, whom my ſoule loveth.] It is not neceſſarily to be ſuppoſed, that in the ſeveral paſſages of this Song, there ſhould be alwayes an immediate dependance of every verſe upon that which went before; they may repreſent what was done and ſaid in ſeverall places and at ſeverall times. But yet that which followes here may well be taken as depending upon that which went before. It was hinted before, Chap. 2. ver. 8, 16, 17. that whilſt the Spouſe ſlept, her Beloved had withdrawne himſelfe from her; And here now ſhe proceeds to tell her Bride-maides how hereupon ſhe behaved her ſelfe, By night on my bed I ſought him, whom my ſoule loveth, to wit, as a wife that miſſing her husband in the dark night, doth firſt feele for him in the bed, and afterwards calls upon him, to ſee if he were in the Chamber. As for thoſe words, him whom my ſoule loveth, ſee the Note, Chap. 1.7. Some ſay, that by the Spouſes ſeeking her beloved in her bed is only meant, that ſhe wiſhed for him, and deſired the time were come that ſhe might find him there; and that becauſe till the marriage was conſummate between them, it was not proper to ſay that ſhe expected to find him there. But conſidering the faithfull are ſaid in the Scripture not only to be eſpouſed, but alſo to be married to Chriſt here in this world, as their husband; ſee Jer. 3.14. & Iſa. 54.5. & Eph. 5.23. &c. (though indeed the full conſummation of the marriage betwixt Chriſt and his Church in generall, is not to be till Chriſts ſecond coming in glory.) I ſee no reaſon why this figurative expreſſion may not be underſtood literally as it is in the Text, that ſhe ſought him in her bed. However, for the myſtical ſenſe of the words we muſt know, 1. that though Chriſt is alwayes graciouſly preſent with his people, even in their worſt condition, Iſa. 43.2. & Pſal. 34.15, 18. yet there are times when they may be without the ſenſe of his favourable preſence, occaſioned by the terrors of ſome ſore affliction, and the darkneſſe that is upon their own ſpirits, or by his withdrawing the light of his countenance from them; and then it muſt needs be dark night with them; according to that, Iſa. 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his ſervant, that walketh in darkneſſe and hath no light? 2. That in theſe times of deſertion, the faithful being quickned by the Spirit of Chriſt, doe uſually ſeek to recover againe ſome comfortable evidence of his gracious preſence by reſorting to his Ordinances, by meditation, prayer, repentance, and ſuch like holy meanes of obteining a comfortable communion with him: and 3. accordingly they may be ſaid to ſeek him by night on their beds, 1. Becauſe meditating of Chriſt by night on their beds (taking it literally) is one of the uſuall meanes whereby in ſuch times of deſertion the faithfull are wont thus to ſeek after Chriſt; at thoſe times when others take their reſt, then their ſoules are toſſed and troubled with longing deſires after Chriſt: as it is expreſſed, Iſa. 26.9. With my ſoule have I deſired thee in the night, yea with my ſpirit within me will I ſeek thee early: Or 2. Becauſe this many times befalls them, when they were immediately before wholly at eaſe and quiet; even when the faithfull enjoy full content in regard of outward delights, and being withall free from all feares of their intereſt in Chriſt; doe lay themſelves down ſecurely, as it were on a bed of eaſe, many times by the wakening of Gods Spirit, they are brought to bethink themſelves more ſeriouſly of their eſtate, and to enquire whether the quiet and peace of conſcience they enjoy be found and well-grounded or no; and not finding it ſo, they ſet themſelves to ſeek after it, and all their outward contentments and delights yield them no delight at all without that: or 3. Becauſe they ſeek after Chriſt in the darkneſſe of tribulation and deſertion, with quiet, patient, and ſubmiſſive ſpirits, being content quietly to waite upon God: or 4. Becauſe they ſeek after Chriſt idly, being too much taken up with their worldly enjoyments, and not with that anxiety and diligence and paines, as it is fit Chriſt ſhould be ſought; they would be glad to enjoy the ſweetneſſe of Chriſts gracious preſence, but are loth to abandon their carnal delights. And 5. to this ſome adde, that the faithfull ſeek Chriſt by night on their bed, when in an houre of deſertion they ſeek him in the place of Gods publick worſhip, (called before the Churches bed, for which ſee the Note, Chap. 1.16.) where they are wont to enjoy his gracious preſence, and the embracings of his loving kindneſſe. But of this I conceive the Church ſpeakes in the following verſe.
I ſought him, but I found him not.] This implies how eager ſhe was to find him: The repeating of the word, ſay ſome, I ſought him, and then again I ſought him, implies that ſhe was conſtant and earneſt in ſeeking. But it may be added by way of bewailing the ſucceſleſneſſe of her endeavours, at leaſt for a time, or in that way of ſeeking him in her bed. Where Chriſt is ſought in times of deſertion, he is not alwaies preſently found: The faithfull may ſeek him by ſolitary meditations alone by themſelves, and yet find no comfort; but eſpecially when men ſeek him coldly and idly, no marvell though then he ſtill hides himſelf; unleſſe the Church doth rouſe her ſelf out of the bed of carnal eaſe, and ſeek Chriſt with zeal and fervent deſires, he will ſtill ſtand aloof from her, Jer. 29.13. Ye ſhall ſeek me and find me, when ye ſhall ſearch for me with all your heart.
Verſ. 2. I will riſe now, &c.] Here the Spouſe makes known, that miſſing her beloved ſhe could take no reſt in her bed, but reſolved with her ſelf what is here expreſſed, I will riſe now; that is, preſently, without any delay, leſt I loſe mine opportunity: And go about the City in the ſtreets, and in the broad waies, I will ſeek him whom my ſoul loveth; as if ſhe had ſaid, I will ſpare no pains, but will ſeek him diligently every where: for ſeeking in the ſtreets, and in the broad waies, imports a buſie and narrow ſearch, according to that, Jer. 5.1. Run ye to and fro through the ſtreets of Jeruſalem, and ſee now and know, and ſeek in the broad places thereof, if ye can find a man, &c. That which is intended is, that though the faithfull in a time of deſertion do not preſently find Chriſt, yet they will not give over, but will continue ſeeking ſtill, and will be content to undergo any pains and trouble, that they may come to enjoy his favourable preſence. By the Spouſes riſing out of her bed may be meant, the faithfuls ſelf-denial in regard of their eaſe, and worldly contentments, and reſolute abandoning of all things that may hinder them from ſeeking the gracious preſence of Chriſt, and that peace of conſcience which thereby they ſhall be ſure to enjoy: Or, by her riſing and going about the City in the ſtreets, and ſeeking her beloved in the broad waies, may be meant, That when the faithfull cannot obtain any ſenſible apprehenſions of their intereſt in Chriſt, and of his gracious preſence by their own private meditations, or what ever elſe was intended in the foregoing verſe by ſeeking him by night on their bed (for which ſee the Note there) they are wont then to ſeek it in other waies, as either 1. By going to the Word and other holy Ordinances in the publick aſſemblies of Gods people, where Chriſt uſeth to teach, as Solomon elſewhere ſaith, Prov. 1.20, 21. Wiſdom crieth without, ſhe uttereth her voice in the ſtreets, ſhe crieth in the chief place of concourſe, in the openings of the gates, in the City ſhe uttereth her words: See alſo Neh. 8.1. & Luk. 13.26. Or 2. By conſulting with as many of the Saints and ſervants of God, as poſſibly they can, and getting directions from them, yea by obſerving the courſes of all ſorts of people, and how it fares with them. Or 3. by ſtirring up the graces that are in them, and buckling themſelves to act their graces with all chearfulneſſe and zeal, to walk in thoſe waies which Chriſt hath preſcribed them, and to tread in his ſteps. And indeed this is the very reaſon why Chriſt doth ſometimes hide himſelf from his people, that hereby they may be brought to ſeek him the more earneſtly, even as David did, when he ſaid, Pſal. 63.8. My ſoul followeth hard after thee: and ſo this is one of the main benefits which the faithfull reap by their tribulations and deſertions, that hereby they become more fervent and induſtrious in the waies of Chriſtianity, Pſal. 119.67. they become ſo violent upon this, that as men beſides themſelves, they mind nothing in a manner, but this, (as it was with the Spouſe here, that could not ſtay till morning, but in the dark night ran alone up and down the City to ſeek her beloved) a zeal which worldlings judge to be no other but madneſſe, 1 Pet. 4.4. They think it ſtrange, that you run not with them into the ſame exceſſe of riot, ſpeaking evil of you. See alſo Act. 26.24.
I ſought him, but I found him not.] That is, Though I ſought him with all that earneſtneſſe that is before expreſſed, yet I could not obtain that ſenſible evidence of the preſence of his grace that I deſired. Some hold that the drift of this paſſage is to ſignifie that Chriſt is not to be found amongſt the greateſt multitudes, or by the moſt common and generally received opinions of men. But rather the drift of it is to ſhew, that even when the faithfull do uſe the means appointed for the clearing of their evidences of their intereſt in Chriſt, yet they may for a while ſtill continue in darkneſſe; and that becauſe Chriſt may ſtill hide himſelf, either for the greater triall of their graces, their faith, patience and conſtancy: or elſe to bring them to uſe the means more ſeriouſly and diligently then they have formerly done.
Verſ. 3. The watchmen that go about the City, found me.] That is, they found her wandring by night up and down the City to ſeek for her Beloved. And if by the City we underſtand Jeruſalem, the City of God (as indeed, where ſhould the faithfull look for Chriſt but there?) then by the watchmen muſt needs be meant, either the Prophets and Apoſtles, and other true Paſtors, or ſuch at leaſt, as are in the place of Paſtors and Teachers, together with other officers of the Church: for ſuch are uſually in the Scripture called watchmen, as in Ezek. 3.17. Son of man, I have made thee a watchman to the houſe of Iſrael: and Iſa. 62.6. I have ſet watchmen upon thy wals, O Jeruſalem, which ſhall never hold their peace day nor night: ye that make mention of the Lord keep not ſilence. And Heb. 13.17. Obey them that have the rule over you, and ſubmit your ſelves; for they watch for your ſouls. See alſo Iſa. 52.7, 8. Some Expoſitors I know hold that by theſe watchmen are meant the wiſemen and the Princes of the world that are meer ſtrangers to the myſteries of Chriſt, 1 Cor. 2.8. And others, that hereby are meant Hereticks, that are ſtill going about every where to deceive, and that becauſe it is not ſaid that the Spouſe did here receive any information from theſe watchmen concerning her beloved, and Chap. 5.7. it is expreſly ſaid that they ſmote her and wounded her. But conſidering that the word watchmen doth properly import ſuch as by their place are to watch over the ſouls of Gods people, moſt probably it muſt be meant of ſuch as are Paſtors and Teachers in the Church; either, Firſt, Such as are able and faithfull watchmen (and then obſervable it is, that they found out the Spouſe, and not the Spouſe them; which intimates, that it is the duty of faithfull Miniſters to ſeek out thoſe, that look not after them.) Or ſecondly, Such as are in place of Paſtors, but no way fit for the place, being falſe teachers, blind and ignorant, ſuch as the Prophet complains of, Iſa. 56.10. His watchmen a… blind; they are all ignorant, they are all dumb dogs, they cannot bark; ſleeping, lying down, loving to ſlumber; and therefore no marvel though the Church could receive no ſatisfaction from them.
To whom I ſaid, Saw ye him whom my ſoul loveth?] The vehemency of the Spouſes deſire after her beloved is ſet forth by this, that not fearing the watchmen, when they came upon her, ſhe either ſtaied not till they queſtioned her, or regarded not what they ſaid, (if they did ſpeak to her) but preſently fell upon enquiring of them, whether they had ſeen her beloved, not being aſhamed to own her Love to be the cauſe of her nightly wandring; as likewiſe by this, that ſhe ſpeaks, as if ſhe thought no body could be ignorant of her love, and as if every body muſt needs know, and love and admire her beloved, as well as ſhe. All which doth notably ſet forth how impatiently deſirous the faithfull are of enjoying communion with Chriſt; and how farre they are from being afraid or aſhamed to own him and their love to him, before thoſe that have moſt power in their hands.
Verſ. 4. It was but a little that I paſſed from them, but I found him whom my ſoule loveth.] That is, It was but a little while, or I was gone but a little way after I had enquired of them, ere I found my beloved. They that by the watch-men of the City doe underſtand hereticall teachers, or ſuch as are in the place of the Miniſtry, but are no way ſuch as they ought to be, doe accordingly obſerve that men muſt paſſe by ſuch before ever they can hope to find Chriſt. Let them alone (ſaith our Saviour of ſuch watch-men, Matth. 15.14.) they be blind leaders of the blind. But underſtanding thereby the faithfull teachers of the Church, hereby is implyed, 1. that even in the uſe of the meanes, Chriſt is not alwayes preſently found; he may for a while hide himſelfe from afflicted conſciences, though they ſeek for comfort from the miniſtry of the word, both that their joy may be the greater when they doe find him, and that they may not aſcribe their comfort to the excellency of the meanes, but to the free grace of Chriſt in revealing himſelfe to them: 2. That they that perſevere to ſeek Chriſt in the uſe of all holy meanes, ſhall be ſure notwithſtanding at laſt to find him; Seek and ye ſhall find, Mat. 7.7. Such love in ſeeking Chriſt ſhall be at laſt ſucceſſefull, Joh. 14.21, 23. when they begin to think themſelves paſt all hope, then on a ſodaine Chriſt doth often manifeſt himſelfe to them ſooner then they expected, Heb. 10.37. Yet a little while, and he that ſhall come will come and will not tarry: yea and 3. that this is uſually by the help of directions and inſtructions formerly received from Gods Miniſters; (as here it might be by the watch-mens directions that the Spouſe found her Beloved, though their anſwer be not expreſſed) thoſe inſtructions, that did no good for the preſent, may yet after a while be effectuall for comfort.
I held him and would not let him goe, &c.] This ſets forth the vehemency of the Spouſes affection; As ſoone as I found, I catched hold on him, ſaith ſhe, and held him faſt, and would not let him goe: which agrees fully with that which Solomon elſewhere directs us to doe, Pro▪ 4.13. Take faſt hold of inſtruction, let her not goe, &c. When the faithfull after a time of deſertion doe recover the gracious preſence of Chriſt, they are the more carefull and zealous to cleave faſt to Chriſt; after ſo much hazard and ſorrow in the loſſe of him for a time, and ſo much paines taken to find him againe, they are loth and fearfull by any negligence on their part to looſe him any more, and therefore they uſe all holy meanes to make his preſence familiar and perpetuall, & determine they will not part with him for any advantage in the world: as Jacob reſolved w…en he was wreſtling with the Angel, Gen. 32.26 I will not let thee goe, except thou bleſſe me, ſo they reſolve not to part with Chriſt, till they receive that bleſſing from him, Matth. 25.34. Come, ye bleſſed of my father, inherit the kingdome prepared for you. And ſo accordingly ſome underſtand the following words, Ʋntill I had brought him into my mothers houſe, and into the chamber of her that conceived me; to wit, that the Spouſe reſolves not to part with Chriſt, till ſhe with him was brought, or till ſhe had brought him formed in her heart, Gal. 4.19. into the heavenly Jeruſalem. But indeed that is not the expoſition that is moſt generally received. This expreſſion, I held him and would not let him goe, untill I had brought him into my mothers houſe, &c. is ſuited to the modeſty of a virgin, that would doe nothing without the conſent of her mother, and likewiſe to the cuſtome of thoſe times, namely, that the women uſed to dwell in each family apart by themſelves; ſee Gen. 24.67. And for the underſtanding of the ſpirituall meaning hereof we muſt know, 1. that this may be ſpoken in the name of ſeverall believers, who call the univerſall Church their mother that conceived them: or that the Church that is at preſent militant upon earth, may tearme the Church in former times her mother, from whom ſhe received her being: and 2. that by my mothers houſe, and the chamber of her that conceived me, is meant, either, 1. the publick Aſſemblies of Gods people; and ſo that which is intended is, that when the faithfull have found the ſweet diſcoveries of Chriſts love to them, their endeavour then is to bring him into the publick Aſſemblies, there to praiſe and magnifie his name, and to tell of his love to them, to be raviſhed with his deſired embraces, and to communicate her comforts to others, that they alſo may rejoyce with her: yea and ſome doe hereupon apply it more particularly, as that the Church of the Gentiles doth here expreſſe her reſolution not to be ſatisfied till ſhe have brought Chriſt into the ſeverall aſſemblies of the converted Jewes, from whom ſhe did at firſt receive the knowledge of Chriſt. Or 2. The heart and conſcience of believers, where faith dwelleth, Rom. 10.10. and then the meaning is, that when the faithfull have gotten ſome comfortable evidence of Gods love in Chriſt, they reſolve not to let goe their hold of him, till they have gotten full and conſtant aſſurance of their election and ſalvation by Chriſt, that ſo Chriſt and they may enjoy conſtant, familiar and delightfull communion one with another, as thoſe doe that live under the ſame roofe in their mothers houſe: for the word, untill, ſee the Note, Chap. 2.17.
Verſ. 5. I charge you, O ye daughters of Jeruſalem, by the roes and by the hindes of the field, that ye ſtir not up nor awake my love, til he pleaſe.] The very ſame paſſage, word for word, we had before, Chap. 2.7. for which ſee the Note there. Only obſervable it is, which is here added by ſeverall Expoſitors, that this paſſage ſeemes to be thus repeated with reference to a cuſtome, then uſed and even to this day continued amongſt us, to wit, that they were wont with ſongs and the noiſe of muſicall inſtruments before the Bride-chamber to awaken the Bridegroome and the Bride, by way of congratulating their marriage to them.
Verſ. 6. Who is this that cometh out of the wilderneſſe like pillars of ſmoak, perfumed with myrrhe and frankincenſe, with all powders of the merchant?] The beſt of Expoſitors hold, that here begins a new paſſage of this Song, which hath no dependance upon that which went before; (for which ſee the Note, Chap. 3.1.) wherein the Bridegroome, or rather the friends of the Bridegroome or Bride, (who are ſtill the Chorus in this Paſtorall) diſcovering the Spouſe afarre off, comming from feeding her flock, or driving home her flock out of the wilderneſs, (for any Country that is not frequently inhabited, and full of houſes, is uſually in the Scripture called a wilderneſs, ſee Exod. 3.1. & 1 Sam. 17.28.) doe thereupon break forth into this expreſſion of admiration, Who is this that cometh out of the wilderneſs, like pillars of ſmoak, &c? As if they had ſaid, What Country damoſel is this, that comes up from the deſart in ſo ſtately a manner? Oh how lovely and comely and delightfull is ſhe! Her tallneſſe and ſtraightneſſe is ſet forth by comparing her to pillars of ſmoak; and that which is added of her being like pillars of ſmoak, perfumed with myrrhe and frankincenſe, with all the powders of the merchant; that is, ſmoak that ariſeth from the burning of the ſweeteſt of all powders, either hath relation to her perfumed attire, or elſe is intended only to ſet forth, that ſhe was as pleaſing for her beauty and comelineſſe to the eye, as ſuch rich perfumes are pleaſing to the ſmell. And becauſe ſhe is repreſented as aſcending up in a mountainous Country, where the higher ſhe went up, and the nearer ſhe came to them, the more her tall ſtature was diſcovered to them, and the more they ſmelt her ſweetneſſe, therefore ſhe is ſaid to goe up like pillars of perfumed ſmoak. Now all this is to ſhew how ſpiritually glorious, comely and delightfull the Church is, even to admiration, either in the eyes of Chriſt, or of the Angels and the faithfull ſervants of Chriſt, his friends and Bride-men, yea in the eyes of all that ſhall well take notice of her: firſt, ſhe is ſaid to come out of the wilderneſs, (and that as in alluſion to the Iſraelites being carried out of the wilderneſſe into Canaan) and that either, 1. Becauſe ſhe is called out of the world, which is as a wilderneſſe, dry and barren, and voyd of all goodneſſe, untilled, full of briars and thornes, a place of wild and ſavage beaſts, and becauſe ſhe is content to abandon the world, and all her carnall luſts and worldly enjoyments, that ſhe may goe up to Chriſt. And this indeed was moſt evident in the converſion of the Gentiles, who out of barbariſme were turned to be ſuch a holy people; and therefore it is mentioned often in the Scripture as a ſtrange and wonderfull thing; as in Iſa. 35.1. The wilderneſſe and the ſolitary place ſhall be glad for them, and the deſart ſhall rejoyce. And Chap. 43.19, 20. I will make a way in the wilderneſs, and rivers in the deſart; The beaſt of the field ſhall honour me, the dragons and the owles, &c. Or 2. with reſpect to her being delivered from ſome ſad, deſolate, wilderneſſe condition, wherein ſhe had been for a time, by reaſon of ſome ſore perſecutions by tyrants, or ſome grievous troubles occaſioned by ſome peſtilent hereticks and ſchiſmaticks, that had bereaved her of much of her beauty and glory. Secondly, ſhe is ſaid to aſcend like pillars of ſmoak, both with reſpect to her being raiſed by faith above the world, and her mounting up in her affections and converſation heaven-ward, whether her beloved is gone before her; and becauſe ſhe did in her firſt originals grow up and encreaſe exceedingly, multitudes being daily added to the Church, and that when her ſpirituall beauty and glory was hidden from the world under an afflicted, obſcure, ſmoaky condition, and there was no outward power nor worldly wiſdome or eloquence uſed in perſwading men to come in to her, as likewiſe becauſe of her courage and boldneſſe in the exerciſe of the true Religion, without any omitting thereof for feare, or any other baſe reſpect. And, thirdly, ſhe is ſaid to aſcend like pillars of ſmoak, perfumed with myrrhe and frankincenſe, &c. as in alluſion to thoſe pillars of ſmoak which uſed to ariſe from the ſacrifices of the Temple, where there was much incenſe burnt, Pſal. 141.2. to ſet forth the fragrancy of her vertues and graces, and the ſpirituall ſacrifices of prayer and thankſgiving, and other good workes, which doe continually come up before God, and make them a ſweet ſavour unto him, 2 Cor. 2.15. See alſo, Act. 10.4. Phil. 4.18. & Revel. 5.8.
Verſ. 7. Behold his Bed, which is Solomons.] Theſe may be the words of the Spouſe, the Church, who in the foregoing verſe was diſcovered coming out of the wilderneſſe, and mounting up heaven-ward; wherein by ſetting forth the magnificent glory of Solomons Spouſe, in regard of the bed, which he had prepared for her; ſhe ſeeks to imply, that if one that were betrothed to Solomon muſt needs long to have her marriage conſummate, that ſhe might enjoy him in ſuch ſtate and glory, it could not ſeeme ſtrange, that ſhe ſhould haſten to the enjoyment of her beloved, the true Solomon, whoſe glory was ſo far greater, then the others; ſee the Notes, 2 Sam. 12.24. & 1 King. 4.23, 24. But it is more generally held, that this alſo, with that which followes in the reſt of this Chapter, is added by thoſe that admired the Spouſe in the foregoing verſe, to wit, the Bridegroome, or his friends, and that by way of encouraging her ſtill to haſten to her Beloved, that had provided ſo magnificently. And by this bed of the true Solomon is meant, either, 1. the holy aſſemblies of Gods people; or 2. the hearts of Gods people; for which ſee the Notes before, Chap. 1.13, 16. Or 3. The kingdome of heaven, where the Saints ſhall enjoy the love, and preſence, and delightfull embraces of the Lord Chriſt, their husband, and that with incomprehenſible reſt and peace unto all eternity. Some indeed would have this bed of Solomons to be prayer, and others the Scripture, in both which indeed the faithfull doe often enjoy ſweet communion with Chriſt. But the former expoſitions ſeeme more cleare and proper.
Threeſcore valiant men are about it, of the valiant of Iſrael.] It may well be that Solomon had this very number of valiant men, of his own ſubjects, that he might have the more aſſurance of their faithfulneſſe, (ſuch as were Davids Worthies,) to watch every night, as a royal guard, before his chamber; ſee the Note, 2 Sam. 11.9. Or elſe a definite number may be put for an indefinite. But however hereby doubtleſſe is figured, (as in alluſion to the watch that was kept by night in the Temple, Pſal. 134.1.) either how ſafely without all danger or feare the Church ſhall reſt with Chriſt in heaven, or elſe the keeping and ſafe-guarding of the perſons, the hearts and minds of the faithfull here in this world, partly by Gods provident care over them, 1 Pet. 1.5. and partly by his cauſing them by his Spirit to keep a diligent watch over their own hearts and wayes, Pro. 4.23. Keep thy heart with all diligence; by meanes whereof they are both ſecured from dangers, Pſal. 91.1▪ 5. and likewiſe they enjoy much ſweet quiet and reſt in their minds, Pro. 3.23, 24. According to that of the Apoſtle, Phil. 4.7. The peace of God, which paſſeth all underſtanding, ſhall keep your hearts and minds through Christ Jeſus. Yea by theſe threeſcore Worthies keeping the bed of the true Solomon, may be meant, either, 1. the holy Angels, true Iſraelites indeed, holy and faithfull, who excell in ſtrength, Pſal. 103.20. and doe continually take care for the preſervation of Gods people, Pſal. 34.7. Or 2. the faithfull Paſtors and Miniſters of the Church; thoſe ſpirituall watch-men, ſpoken of before, ver. 3. for which ſee the Note there. Or 3. the pen-men of the Scripture, whoſe writings tend many wayes to the reſt of Believers, Rom. 15.4.
Verſ. 8. They all hold ſwords, being expert in warre.] That is, They are all valiant expert ſouldiers, that know well how to handle their weapon. And if by this guard, as is ſaid in the foregoing verſe, we underſtand the Angels, then hereby their exceeding great power and proweſſe is ſignified; but if thereby we underſtand the Paſtors and Miniſters of the Church, then the meaning may be, that they ſtand alwaies armed with that ſword of the Spirit, which is the Word of God, Eph 6.17. which is quick and powerfull, and ſharper then any two edged ſword, piercing even to the dividing of ſoul and ſpirit, and of the joynts and marrow, Heb. 4.12. and are able men, each of them well knowing how to uſe this weapon skilfully for the defence of the faithfull againſt all that oppoſe them and ſeek their ruine; Holding faſt the faithfull word, as he hath been taught, that he may be able by ſound doctrine, both to exhort, and to convince the gainſayers, Tit. 1.9.
Every man hath his ſword upon his thigh, becauſe of fear in the night.] For the ſword on the thigh, See the Note, Pſal 45.3. That which is mainly intended hereby, ſeems to be, that both Angels and Miniſters are watchfull over the Churches peace and ſafety, and chearfully ready to defend her from all ſudden dangers and fears, eſpecially ſuch as ſhe may be ſubject to through ignorance or error, or the ſecret attempts of the rulers of the darkneſſe of this world, Eph. 6.12.
Verſ. 9. King Solomon made himſelf a charet of the wood of Lebanon] That is, of Cedar, which was the chief wood of Lebanon, concerning which, ſee the Note, Chap. 1.17. Some reade this, as we ſee in the margin of our Bibles, King Solomon made himſelf a bed of the wood of Lebanon; and accordingly they hold that here there is given us a fuller deſcription of the richneſſe and magnificence of that bed mentioned before, ver. 7. But it ſeems more probable, that the word here uſed in the Original, which is indeed no where found but in this place, doth rather ſignifie ſome Litter, ſuch as our Sedans are, or ſome Couch-coach or Charet of ſtate, which Solomon provided for himſelf and his wife to be carried in, at the time of their nuptials, or when ever they meant to ſhew themſelves in any way of pomp and triumph amongſt the people; and that becauſe of thoſe words that follow, ver. 11. where the people are called forth to the beholding of this glorious ſight, Go forth, O ye daughters of Sion, and behold King Solomon, &c. However the drift of this paſſage ſeems to be the ſame with that before, ver. 7. namely, by ſetting forth further the magnificent ſtate of Solomon, to imply how much more deſirable the enjoyment of Chriſt, the true Solomon is, whoſe glory doth ſo farre tranſcend the glory of Solomon, as in other things, ſo in regard of this his Charet; for by this Charet is meant, either 1. The humane nature of Chriſt, wherein the Lord of glory ſhewed himſelf amongſt men, And we beheld his glory, the glory as of the only begotten of the Father, Joh. 1.14. which was richly adorned with the gifts of the Holy Ghoſt, and which he made and aſſumed to himſelf, being the more fitly compared to the Cedars of Lebanon, becauſe it never ſaw corruption, Act. 2.31. Or 2. The word of the Goſpel, which is indeed of Chriſts own framing (we received it wholly from him, and muſt not vary in the leaſt from that form of doctrine, which he delivered to us) and wherein Chriſt doth ride as in a triumphant Charet from one place to another all the world over, and ſo ſhall do alwaies; and therefore it is called the everlaſting Goſpel, Rev. 14.6. Or 3. The Church, made up by Chriſt of particular Saints, thoſe incorruptible Cedars, Pſal. 92.12, 13. wherein by the profeſſion and preaching of the Goſpel, Chriſt is continually carried up and down, as in a Charet amongſt them.
Verſ. 10. He made the pillars thereof of ſilver, &c.] Which was indeed very plentifull in Solomons daies, 1 King 10.27. The bottom thereof of gold; that is, the couch or ſeat whereon they were to ſit, or lie, was made of rich cloth of gold: The covering of it of purple; that is, the upper part of it, or the curtains, which was the covering of thoſe that ſat in it, was made of ſome coſtly purple ſtuff: The midſt thereof being paved with love for the daughters of Jeruſalem; the meaning whereof I conceive to be this, that the inſide of this Charet was all lined with curious hangings of needle work, full of love ſtories, or richly adorned with all variety of precious ſtones, the love and delight of the daughters of Jeruſalem. And perhaps this word paved, is uſed figuratively, to ſhew that the very flour of the coach, whereon they ſet their feet, was overlaid with ſuch rich clothes of tapeſtry, and as in alluſion to that variety of artificial works that uſed to be in their pavements in thoſe daies. And now according to the ſeveral Expoſitions given of Solomons Charet in the foregoing verſe, we may alſo ſpiritually apply the ſeveral parts of it, as they are here particularly deſcribed, the more to ſet forth the glory of Solomon, and under that the glory of Chriſt, of whom Solomon was a type Firſt, Underſtanding by the Charet the humane nature of Chriſt, by theſe pillars of ſilver may be meant, the precious gifts wherewith his humane nature was adorned: and 2. By the bottom thereof of gold, the ſingular and tranſcendent purity of his nature, free from the leaſt ſtain of ſinne, which made it fit for the habitation of the only begotten Son of God. And 3. by the covering of it of purple; the form of a ſervant, under which the glory of his Godhead was covered or hidden from the eyes of men, eſpecially with reſpect to his bloody paſſion, for which it is ſaid to be of purple; and 4. by the midſt thereof being paved with love for the daughters of Jeruſalem; the heart of Chriſt, fully fraught with love, which made him undertake the work of the redemption of Gods choſen ones, or the amiableneſſe of his doctrine and converſation, which drew the people to love and admire him. But ſecondly, underſtanding thereby the word of the Goſpel, whereby Chriſt is carried forth into all nations, then by theſe pillars of ſilver may be meant the firme and certain truths therein contained, pure as ſilver, Pſal. 12.6. or the ſeverall Articles of the Chriſtian faith: and by the bottome of gold, the Covenant of grace contained therein, more precious then gold, which is the ground-work of Chriſts love to the Saints, and that whereon the Saints reſt for life and ſalvation, as on a ſure foundation; and by the purple covering, the rich and pleaſant promiſes of the people, which are comfortable coverings to them to ſhelter them from all evil; and by the midſt paved with love, thoſe many Scripture-Stories, the whole ſcope whereof is to ſet forth the love of Chriſt to his Saints, and the love which they likewiſe have ſhowne to their Lord Chriſt. And thirdly, Underſtanding thereby the Church, then by the pillars of ſilver may be meant, the ſtability of the Church, and the perſeverance of the Saints; or the goodly graces wherewith the Church is adorned; or rather, the Prophets and Apoſtles, Eph. 2.20. and ſo alſo other the faithfull Miniſters of Chriſt (wiſdomes ſeven pillars, ſee the Note, Pro. 9.1.) who by the doctrine of the Goſpel are to beare up the Church, and by the purity of their lives to be an ornament to her; according to that of the Prophet, Mal. 3.3. He ſhall ſit as a refiner and purifier of ſilver; and he ſhall purifie the ſonnes of Levi, and purge them as gold and ſilver, &c. And by the bottome thereof of gold, the faith of Believers, much more precious then gold, 1 Pet. 1.7. or the purity of their hearts, or the peace and quiet of their conſciences, by meanes of their reconciliation with God thorough Chriſt; and by the purple covering, the heavenly power wherewith the Church is protected, or their hope of heavenly glory, or rather their outward converſation, which is Prince-like, holy and heavenly, thoſe robes of righteouſneſſe, which are alſo waſhed in the blood of the Lamb, Revel 7.14. and many times made the more glorious thorough their ſufferings for Chriſt; and by the midſt thereof being paved with love for the daughters of Jeruſalem, the ſhedding abroad of the love of Chriſt in the hearts of the faithfull, and the ardent love which this fetches back from them both towards God and Chriſt, and their brethren, yea indeed toward all men whatſoever, all tending to the glory and delight of the elect of God, the daughters of Jeruſalem. Some referre theſe laſt words to all that is ſaid before concerning this charet, to wit, that it was wholly made for the uſe of the daughters of Jeruſalem, or that they might be pleaſed with the ſight of it, or that they might be wonne highly to love and eſteeme Solomon. But moſt Expoſitors apply it to the laſt branch only.
Verſ. 11. Goe forth, O ye daughters of Zion, &c.) This may be taken as ſpoken, together with that in the foregoing verſes, by the Bride-groomes friends, or rather by the Bride her ſelfe, who upon occaſion of that which was ſaid in the foregoing verſes concerning the magnificence of her Beloveds charet, the true Solomon, doth call upon others to goe forth and behold that goodly ſight, yet not to gaze ſo much upon the richneſſe of the charet, as to behold the magnificence of him that ſat in it: And behold king Solomon, with the Crowne wherewith his mother crowned him in the day of his eſpouſals, and in the day of the gladneſſe of his heart: which may be meant of the Royal Crowne, and his mother Bathſheba may be ſaid to have crowned him herewith, becauſe it was by her meanes that he, rather then any other of Davids ſonnes, was crowned King, 1 King. 1.16. or rather it may be meant of ſome garland or crowne which his mother provided for him againſt his nuptials; for though no ſuch thing be expreſſed in the Scripture, yet it may well be that there was a cuſtome in thoſe times, that mothers at the marriage of their ſonnes amongſt other ornaments provided garlands, wherewith they crowned their heads, and ſo the mothers of Princes provided crownes of gold for them: In alluſion whereto this may be ſpoken, Behold king Solomon with the crowne wherewith his mother crowned him in the day of his eſpouſals, &c. As if the Bridegroomes friends, or the Bride her ſelfe had ſaid, Conſider of Solomons ſtate in this his charet, and compare it with that of our Bridegroome, and you will find that his was as nothing in compariſon; Or thus, You that never ſaw Solomon with the crowne on his head in the day of his eſpouſals, come forth and behold his expreſſe image in this our Solomon, and you will find the glory of our Solomon doth farre ſurmount his. As for the ſpirituall ſenſe of theſe words, we muſt conſider, 1. that Zion being the moſt eminent part of Jeruſalem, and ſo a type of the Church, as Jeruſalem was, (ſee the Note, Pſal. 2.6.) the daughters of Zion, are the ſame that were before tearmed the daughters of Jeruſalem, chap. 1.5. for which ſee the Note there. 2. That by the going forth of theſe daughters to behold king Solomon is meant, that Chriſtians ſhould goe out of themſelves, out of all their ſinnes, their worldly intanglements and carnall confidences, and out of the falſe Church, Zion tranſformed into Babylon, and ſhould by the eye of faith behold Chriſt, the true Solomon, the King of heaven and earth, and more peculiarly the King of Zion, and to their aſtoniſhment and joy, obſerve and conſider how much his magnificent ſtate did excell that of Solomon, which is much the ſame with that, Zach. 9.9. Rejoyce greatly, O daughter of Zion, ſhout O daughter of Jeruſalem; behold thy King cometh unto thee. 3. That by the crowne wherewith his mother crowned him is meant, either thoſe faithfull ſoules that by the preaching of the Goſpel are wonne and converted to Chriſt; or the glory and honour, which the Church hath in all ages yielded to Chriſt by owning his ſoveraignty, by placing all her hope of ſalvation in him, and ſpreading abroad throughout the world, by the preaching of the Goſpel the glory of his perſon and kingdome, the great love he hath ſhowne to his people, and the great things he hath done for them. Both which we may the rather pitch upon. 1. Becauſe the Scripture ſpeakes of the Church, the Congregation of the faithfull, as the mother of Chriſt, Revel. 12.1-5. and in the Church by the word of faith Chriſt is conceived, Gal. 4.19. My little children, of whom I travel in birth againe, untill Chriſt be formed in you; and Chriſt himſelfe did profeſſe, whilſt he was upon earth, that he eſteemed and honoured them, as his mother, Matth. 12.50. 2ly, Becauſe Chriſt is indeed by the faith of the Saints honoured in the world, as the king of Iſrael, Joh. 1.49. When Chriſt ruleth in his Church by the ſcepter of his word, and people ſubmit to his law and government, they then ſet the Crowne upon his head; and thence it is that Chriſt ſaid of his Diſciples, Joh. 17.10 that he was glorified in them. And 3ly, Becauſe the Scripture doth ſpeake of the faithfull that are by the Church converted and wonne unto Chriſt, as his glory and crowne; as Iſa. 62.3. Thou ſhalt alſo be a crowne of glory in the hand of the Lord, and a royal diadem in the hand of thy God. And indeed if a people converted to Chriſt may be tearmed the Crowne of that Miniſter by whom they are converted, as the Apoſtle calls the Philippians his joy and crowne, Phil. 4.1. and a good wife may be tearmed a crowne to her husband, Pro. 12.4. well may the faithfull, who are the Spouſe of Chriſt, a choſen generation, and a royal Prieſthood, 1 Pet. 2.9 be ſaid to be the crowne, wherewith his mother crowned him: yea and the rather haply may Chriſt be ſaid to be crowned by his mother, the Church of the Jewes, becauſe his firſt converts were gathered there. And 4. By the day of his eſpouſals, and the day of the gladneſſe of his heart, is meant the time when a people are by the Goſpel wonne to the faith, whence is that of the Apoſtle, 2 Cor. 11.2. I have eſpouſed you unto one husband, that I may preſent you as a chaſt virgin to Christ; for then doth the Lord begin to rejoyce in ſuch a people, even as a Bridegroome rejoyceth over the Bride, Iſa. 62.5. Yea and ſome doe apply this particularly to the glory and dignity wherewith Chriſt was crowned after his reſurrection, Heb. 2.9. which might alſo be called the day of his eſpouſals, and of the gladneſſe of his heart, becauſe he had then procured his Church to be preſented to him as a glorious Spouſe, (even as Eve after Adam awoke from ſleep was preſented unto him) which was to the Lord a matter of great triumph and joy.