Exposition of Song of Solomon, Chapter 2 · Verse 14,15
VERS. 14, 15.
O my Dove! that art in the clefts of the Rock, in the ſecret places of the ſtairs: let me ſee thy countenance, let me heare thy voice; for ſweet is thy voice, and thy countenance is comely:
Take us the Foxes, the little Foxes that ſpoile the Vines: for our Vines have tender grapes.
THe Church continueth here in her repetition of Chriſts ſpeech unto her, which ſpeech begun verſe 10. In which wee may Obſerve.
Firſt, An exhortation.
Secondly, A reaſon thereof.
The exhortation is given forth unto us:
Firſt, In a deſcription of the Church.
Secondly, In the thing exhorted unto.
The diſcription lieth
Firſt, In a ſweet and friendly compellation given by Chriſt unto his Church, My Dove.
Secondly, In a deſcription of her dwelling place.
Firſt, In ſaying, Thou art in the holes of the Rock.
Secondly, In adding, In the ſecret of the ſtairs.
The thing exhorted unto, is the Churches manifeſtation of her ſelfe.
Firſt, In ſaying, Shew me thy face,
Secondly, In adding, Cauſe me to heare thy voyce.
The reaſon of this exhortation is drawne from the Churches excellent qualification, and this is laid down in a twofold aſſertion.
Firſt, he ſaith, For thy voice is ſweet.
Secondly, he concludeth, And thy face is comely.
As for the next exhortation in the 15. verſe you ſhall have the reſolution in its due place.
Now to the exhortation, and the parts thereof.
My Dove,! &c.
Chriſt here calleth the Church a Dove; a title ſometimes attributed unto Chriſt himſelfe: the Holy-ghoſt ſometimes appeared on Chriſt in the ſhape of a Dove, to diſcover unto us thus much, that Chriſt ſhould have the propertie and diſpoſition of a Dove, as meekneſſe and gentleneſſe, for indeed he became man for that end, to be a mercifull Saviour. I will not quench the ſmoaking ſtax, nor breake the bruiſed reed, ſaith he, Matth. 12. 20. So that the mercifulneſſe of Chriſts nature, and the mercifulneſſe of his Office is ſet forth by the reſemblance of a Dove. Now as Chriſt had the Spirit in likeneſſe of a Dove: ſo all that are Chriſts, to wit, the Spouſe of Chriſt, have the diſpoſition of Chriſt: that ſpirit that framed Chriſt to be meeke, and gentle like a Dove, doth alſo frame the Church into the ſame likeneſſe and diſpoſition: hence he ſaith, My Dove, &c.
Obſerve hence.
That as Chriſts, ſo is the Churches temper and diſpoſition framed after the likeneſſe of a Dove.
Now wee muſt know, that there is ſome good in all the creatures: there is a beame of Gods majeſty, and an image of vertue, even in the inferiour creatures, wherefore the Scripture ſends us to ſuch creatures for many excellencies, that are to be found in them. Now the Church may well be compared to a Dove, and that for ſuch properties as theſe.
Firſt, The Dove is a mournfull creature, and therefore Hezekiah ſaith, I did mourne like a Dove, Iſa. 38. 14. And the Jewes are ſaid to mourne like Doves, Iſa. 59. and it is ſaid of thoſe that ſhould repent, that they ſhould mourne like Doves, Ezek. 7. 16. This was Davids condition, in Pſal. 120. 5. Woe is me that I ſojourne in Meſech: that I dwell in the Tents of Kedar.
The State of the Saints is like Doves, who mourne to God in their deſertions, afflictions, and tentations, who heares the bemonings of his owne ſpirit in them.
Secondly, A Dove is an innocent, harmeleſſe creature, & ſimple, without guile: hence the advice of Chriſt is to his Diſciples, Be innocent as Doves, Matth. 10. Now there is a ſimplicity that is ſinfull, when there is no mixture of wiſedome in it: for it is ſaid in Hoſ. 7. 11. Ephraim is like a ſilly Dove without heart, they call to Aegypt, they goe to Aſſyria: that is, when they did rely more upon friends, and outward helps, then upon God: But there is alſo a pure, holie ſimplicity, and ſo God is ſaid to be ſimple, becauſe there is nothing in him contrary to himſelfe, or to his owne nature. In this reſpect, the Church may be ſaid to be like the Dove, in reſpect of a good and holie ſimplicitie, when there is no no mixture of fraud, no duplicity in in the ſoule; A double hearted man is unconſtant, and unſtable in all his wayes, ſaith the Apoſtle, Jam. 1. 8.
Thirdly, The Dove is weake and impotent, not being able to help her ſelfe againſt the Birds of prey: it hath nothing but flight: So the Saints are unable to defend themſelves, but only they can flye to God as to their mountaine, and flye to Chriſt as to their Arke and ſtrength, for they have no other refuge then God, nor any hiding place beſides Chriſt.
Fourthly, The Dove is a very weake creature: Hence it is ſaid of Ephraim, that He ſhall tremble as the Dove, out of the Land of Aſſyria, Hoſ. 11. 11. So the Saints are called, The meeke of the earth, Zeph. 2. 1, 2, And wee are exhorted by the Apoſtle, As the Elect of God, to put on the bowels of meekneſſe and compaſſion, &c. Coloſ. 3. 12. Becauſe this grace diſpoſeth us to a neerer communion with God then other graces: it is a grace that God much delights in, and would have all his Saints adorned with, as is manifeſt in 1 Pet. 3. 4. it is the beſt jewel or ornament, that the Saints can be adorned withall, becauſe it empties the ſoule of all fleſhly conceits, and ſo makes it the more capacious to receive any good from God.
Fiftly, The Dove is loving, chaſt, and faithfull, to her mate, alwayes keeping cloſe unto her: So the Saints, they will not leave Chriſt to turne to Idols. It is reported that in the dayes of Julian, when Idols were ſet up in every corner of the Chriſtians Temples, yet then they made a ſhift to turne their eyes from beholding them. The believing ſoule is faithfull to Chriſt, and will ſet up nothing in the heart above Chriſt,: Whom have I in Heaven but thee? (ſaith David) and what is there in earth that I deſire beſides thee? Pſal. 73. 25. The Church is brought in like a chaſt virgine contracted, and her Members to be ſuch as follow the Lamb whereſoever he goes, for they have not defiled themſelves with women, Revel. 14. 4. that is, thoſe that are chaſt to Chriſt, have not deſiled themſelves with idolatrie and ſpirituall fornication.
Sixthly, The Dove is a cleanely Bird, and it feeds cleanely upon pure graine, and will not lodge but in a cleanely place, where it may not be annoyed with any unſavourie ſtentch, and the like: ſo it is with the faithfull ſoule, it will not feed upon the dung or dogs meat of this world, or on ſinfull pleaſures, but upon Chriſt and ſpirituall things. The carnall man uſeth to feed upon duſt, and earthly things, when as the faithfull ſoule, that hath taſted the heavenly Manna, it will not feed upon that which is baſe and earthly, neither can it indure to feed upon mens inventions or lying legends, but it loves to feed upon the pure word of God, and upon heavenly and ſpiritual things.
Seventhly, The Dove is a Bird that loves communion and fellowſhip, as the Prophet ſpeakes, Who are thoſe that flock to the windowes like Doves, Iſa. 60. 8. C0For ſo they uſe to flock to their houſes by companies: So the Saints love to have fellowſhip with the Father, and the Sonne, as the Apoſtle John ſpeakes, and alſo they love to have communion one with another. Doves will conſort with Doves: ſo will Saints have communion with Saints and none elſe.
Eightly, and laſtly, the Dove is a low priz'd creature, as appeares by that allowance under the Law, that they who could not compaſſe a Lambe, might offer a paire of Turtle-Doves, and yet by the reaſon of the apparition of the ſpirit in the likeneſſe of a Dove, it is ſtamp'd with no ſmall worth and excellencie: So the Saints are of very low eſteeme in the world, and lightly accounted of: but in regard of thoſe ſpirituall and divine appearances of God in their ſoules, they become of great worth, and excell in divine excellencie; ſo ſaith the wiſe man, The righteous is more excellent then his Neighbour, Prov. 12. 26.
Thus I have touched upon ſome properties of the Dove, unto which Chriſt doth reſemble his Church, and ſo farre of the loving attribute given by Chriſt to his Church, in ſaying, my Dove, &c. Now followeth the ſecond thing in this deſcription of the Church, to …wit, the manifeſtation of her manſion place, and that firſt in ſaying.
That art in the Clefts, or holes of the Rock.
Some underſtand this Rock to be the Churches ſtation, or abiding place in the day of diſtreſſe and perſecution; who then hideth her ſelfe from danger, as the Dove hideth her ſelfe in the Rocks, as it is ſaid, O yee that dwell in Moab, leave the Cityes and dwell in the Rocks, and be like the Dove that maketh her neſt in the ſide of the holes mouth, Jer. 48. 28. But we may underſtand this Rock myſtically to be meant of Chriſt, who is the Rock of the Churches ſalvation, as the Pſalmiſt often expreſſeth. Chriſt was typified by the Rock in the Wilderneſſe, as appears, 1 Cor. 10. 4. But for the clefts or holes of the Rock, they ſeeme to inſinuate the ſecret counſell of God ſealed up in Chriſt concerning the election and calling of the Gentiles: and thoſe elect Gentiles did as it were, lodge in the eternall decree of God in Chriſt, all the time of the legall winter: The Apoſtle ſaith that God hath elected us in him before the Foundation of the World: And the ſame Apoſtle tells us in Gal. 3. 23. That we (meaning both Jew and Gentile) were kept under the Law, and ſhut up unto the faith, which ſhould afterwards be revealed. So that the Church before her calling had her abode in Chriſt; yea, within the ſecret ſtairs and lodgings of Chriſt. The ſecond manifeſtation of the Churches manſion place followeth.
In the ſecret places of the ſtairs.
The word Tranſlated ſecret ſignifies a hiding place, by which is meant a hiding place in the Rock. Thus David often calleth God his ſecret or hiding place, as in Pſal. 32. 7. ſaying, Thou art a hiding place to me, from diſtreſſe, thou wilt preſerve me, &c. And it is ſaid, that the godly ſhall dwell in the ſecret place of the moſt high, Pſal. 91. 1. That is, under the glorious ſhadow and protection of the moſt high.
Of the ſtairs) or a ſteep place, as it is in the Originall; this, as the Rock, is to be applied unto Chriſt, by foreign Inde.whom we aſcend unto God, as it were by degrees, as by ſteps and ſtairs. Chriſt is to the Saints as Jacobs foreign Gradus priaeci…Ladder which he ſaw in the Viſion, upon which the Angells of God aſcended and deſcended, Gen. 28. 12. John 1. 51. Chriſt is both our hiding place and ſteep Rock, where we may aſcend to God the Father, it is through him we have any acceſſe to God. The Church was baſhfull by reaſon of ſin, and the like; but now for her encouragement Chriſt calls unto her to a neere communion with himſelfe, with this deſcription and motive, O thou my Dove, that art in the clefts of the Rocke, and in the ſecret of the ſtairs. That is, thou that art put into the Rock of Salvation, by whom thou mayeſt aſcend up to me, as by ſteps, and ſtairs, &c.
Hence Obſerve,
That it is Chriſt alone in whom we may make our ſafe approaches unto God. Chriſt had called his Church to come unto him; now ſhee being diſheartened becauſe of ſin and wrath, he againe exhorts her to let him ſee her face, and heare her voyce, and gives her this encouragement, O thou in the cleft of the Rocke, &c. The Lord tells Moſes, That no man can ſee his face, and live. We may ſee Jehovah's back-parts, but his face, that is, an immediate view of his abſoluteneſſe and perfection cannot be ſeene; and therefore he is called the inviſible God, but in Chriſt we have a manifeſtation of God, whereof we have a figure in Moſes, Exod. 33. The Lord proclaimed his mercy, his patience, his goodneſſe, his truth, and juſtice before him, theſe are his back-parts, and more then theſe he could not ſee: and therefore it is ſaid, that the Lord covered Moſes with his hand, while he paſſed by: But where was Moſes when he had this Viſion and appearance of God? He was in the clift of the rocke: Now verily that Rock was a ſhadow of Chriſt, we ſee the glory, goodneſſe, and face of God through him, Per ſpeculum, as it were in a glaſſe. Chriſt is the lively image of God, 2 Cor. 4. 4. The brightneſſe of his glory, and the expreſſe Character of his perſon, Heb. 1. 3. There is no excellency in the Father but it is in the Son, and by the Sonne we come to injoy it, ſo ſaith the Apoſtle, God who hath commanded light to ſhine out of darkneſſe, hath ſhined in our hearts to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt, 2 Cor. 4. 6. Both this expreſſion, and that in the Hebrews before mentioned, where Chriſt is called the brightneſſe of God… glory, are a metaphor taken from the beams of the Sunne: as the Sun is manifeſted by his owne brightneſſe, viz. by his Beams, for we cannot ſee the Sun in Rota, in his Charriot, or circumvolution, but by his Beames: ſo the inacceſſible light of the Fathers glory is revealed, Tanquam per radios ac ſplendorem, as it were by beams and brightneſſe, ſhining moſt clearly in Chriſt, and the Fountaine and root of that brightneſſe is in Chriſt's God-head, but darted upon us through the Man-hood, according to the teſtimony, John 1. 18. No man hath ſeene God at any time, the onelyonly begotten Sonne, which is in the boſome of the Father, he hath declared him. The boſome is the place and ſeat of ſecrets: now it is Chriſt onelyonly that opens the boſome, declares the ſecrets, and reveales the glory and brightneſſe of Gods face unto us. In a word, all our happineſſe, ſafety, and glory, lies in Chriſt: if we be in the Rock, we ſit in heavenly places with Chriſt, Epheſ. 1. 3. And we are in Chriſt, Epheſ. 1. 1. 1 Cor. 3. 1. And our life is hid with Chriſt in God, Col. 3. 3. And by him we have acceſſe to the Father, as it were by ſteps and ſtairs.
So much for the deſcription of the Church, in reſpect of her manſion or dwelling place. Now followeth the thing ſhee is exhorted unto, with the Exhortation annexed.
Let me ſee thy countenance, let me heare thy voyce, for ſweet is thy voyce, and thy countenance is comely.
Chriſt having awaked his Love, he now exhorteth her to a more neer fellowſhip and communion with himſelfe: and that firſt by ſaying,
Let me ſee thy Countenance, &c.
Let me ſee) or cauſe me to ſee thy aſpect, thy viſage, thy foreign Vidit, inviſit, praevidit, aſpexit, proſpexit. Inde. foreign Viſio, viſus, aſpectus, ſpecies.forme and faſhion: that is ſtir up thy faith, and hold up thy face, ſhew me thy Countenance boldly, with joy and comfort; looke upon me, as it were with open face, and ſee my glory, contemplate upon my excellency and goodneſſe: and in this manner doth Meſſiah call the Church to a neer and ſweet communion with himſelfe.
Hence Obſerve,
That the Saints with faith and boldneſſe have acceſſe unto the Father, through Chriſt their Mediator. Hence it is, that the Spouſe being in the Rock (by which is meant Chriſt, as was ſhewed before) is bid to come, and unveile her face, and to take a view of the glory of God in Chriſt. And this is that which the Apoſtle declares, ſaying, But we 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, 2 Cor. 3. 18. This expreſſion is taken from an allegory of the covering wherewith Moſes veiled his face, when he appeared before the Lord, Exod. 34. 33. And by that beholding of God, had his face lightned, and ſhining with beams. So have the Saints a free acceſſe unto God by Chriſt, which is not as a darke vaile, but a pure reſplendent glaſſe, wherein the glorious countenance of God is ſeene by us; and we are thereby renewed, and as it were glorified in our minds, according to the ſame Image of God, in holineſſe and righteouſneſſe. And againe the Apoſtle tells us, We have a High-Prieſt which is entered into Heaven, even Jeſus the Sonne of God (Therefore ſaith he) let us hold fast our profeſſion, &c. And let us goe boldly to the Throne of grace, that we may receive mercy, and find grace Chriſtus eſt ſacerdos, ſacrificium, deus cui, templum in quo reconciliamur.to helpe in the time of need, Heb. 4. 14, 16. For Chriſt is (as one ſaith) the Prieſt, the Sacrifice, the God, and the Temple; the Prieſt by whom, the Sacrifice through whom, the God to whom, and the Temple in whom we are reconciled. Thus for the firſt branch of the exhortation. The ſecond followeth in adding theſe words.
Let me heare thy voyce.
Let me heare) or, cauſe me to heare thy voyce: towit, foreignthe voyce of his owne ſpirit ſpeaking in the Spouſe, by prayers, praiſes, and thankſgivings. Chriſt calleth for the voice of the Spouſe, like to the joyous, ſweet, mourning note of the Dove in the abſence of her Mate.
Hence Obſerve,
That Chriſt is ſo affected with the ſweet Dove-like voyce of his Church, as that he entreats his Church to cauſe him to heare it. He calls for the voyce of preaching his glorious works, the joy and gladneſſe from his Church: and he calls for the voyce of prayer, Pſal. 50. 15. Call on me in the day of trouble, &c. Though Chriſt ſhould ſeeme ſometime to neglect his people, as not to heare them: yet he would not have them to ceaſe to call upon him, but would have them pray continually, like the poore Widow in the Goſpell that importuned the judge: becauſe when he ſeems not to hear his Spouſe, he looks on her with the greateſt delectation. So far the ſecond branch of the exhortation. The reaſon of the one and the other followeth.
For ſweet is thy voyce, and thy Countenance is comely.
Thy voyce is ſweet) or pleaſing, delightfull: that is, foreign Miſcuit. commiſcuit, per metaphorum, jucundus, dulcis ….acceptable and welcome, being uttered by faith it muſt needs delight, becauſe it is ſweet, melodious, and piercing; and no marvaile, ſeing it is the voyce of his owne Spirit, and therefore cannot be but very ſweet and delightſome.
Hence Obſerve,
That the voyce of Chriſts owne ſpirit in his Saints, is very ſweet and pleaſant unto him. Would Chriſt ſo call and earneſtly ſeeke for the voyce of his Spouſe, if it were not a ſweet Sacrifice unto him? According as it is written, that the Offerings of Judah and Jeruſalem were ſweet unto the Lord, Mal. 3. 4. And Noah's Sacrifice had a ſweet ſavour unto the Lord. Whereas the Lord ſaith of the wicked, Your Burnt-Offrings are not acceptable, nor your Sacrifices ſweet unto me, Jer. 6. 20. The ſecond reaſon followeth.
And thy Countenance is comely.
Comely) or deſireable, beautifull: the countenance of the faithfull muſt needs be glorious: for the wiſdome foreign Cupivit, deſideravit, affectavit.of a man (ſaith Solomon) doth make his face to ſhine, and the ſtrength of his face ſhall be changed, Eccleſ. 8. 1. This is ſpoken of heavenly wiſdome, which cauſeth the ſouls face to ſhine; cauſing a right ſtrong heart to change its complexion from evill to good, of deformed, becomming comely. Theſe praiſes of the Church are ſpirituall, and according unto the eſteeme and high account that God hath of her, and not as ſhee is eſteemed by man. Hence Obſerve,
That the Spouſe is comely and deſireable in Chriſts account. It is moſt true that Chriſt himſelfe, in reſpect of worldly reputation; had his viſage and forme ſo marred, that many were aſtoniſhed at him; he had no forme nor comelineſſe, Iſa. 52. 14. 53. 2. but Chriſt is highly prized by the Father, and is in high account with the Saints: So the Spouſe is black and deformed in reſpect of her outward forme and viſage, as ſhee appears to the carnall eye, but in Chriſts eſteem ſhee is faire and beautifull, comely and deſireable. Grace in the Saints carries with it the moſt tranſcendent good, and the excellency of all beauties, for what is grace but the beams of the divine nature, which is the fountain of beauty, and ſpring of glory? So that all muſt be faire that comes from the fountain of beauty, and all muſt be glorious that comes from glory it ſelfe. It followeth.