Exposition of Song of Solomon, Chapter 3 – Chapter 4
CANTICLES Chap. III.
VERS. 1, 2, 3, 4, 5.
By night on my bed, I ſought him whom my ſoule loveth, I ſought him, but I found him not.
I will riſe now and goe about the Citie in the ſtreets, and in the broad wayes, I will ſeeke him whom my ſoule loveth, I ſought him, but I found him not.
The watchmen that goe about the Citty, found me; to whom I ſaid, ſaw ye him whom my ſoule loveth.
It was but a little that I paſſed from them, but I found him whom my ſoule loveth, I held him, and would not let him goe, untill I brought him into my mothers houſe, and into the Chamber of her that conceived me.
I charge you, O ye Daughters of Jeruſalem, by the Roes, and by the Hindes of the Field, that ye ſtirre not up, nor awake my love till he pleaſe.
IN the firſt Chapter of this ſong, we heard the fervent ſuit of the Church, for obtaining the preſence of her beloved, whereunto ſhe received a comfortable anſwer. And after there was a neerer communion betweene them, they fell into mutuall praiſes one of another.
In the ſecond Chapter, Chriſt provoketh his Church to make ſome returnes of his love, and this he doth, by ſpeaking excellent things of himſelfe, and alſo commending his Spouſe. Whereupon the Spouſe is drawn forth to ſpeake excellent things of her beloved. Afterwards, Chriſt in a moſt kinde manner ſought and called her up againe, and againe, to ariſe, and come forth unto him, to the end ſhe might have communion with him, untill all ſhadows were vaniſhed away.
Now in this Chapter the Church declareth, how ſhe ſought after her beloved, and how ſtudious ſhe was to find him, being abſent; as alſo for retaining of Chriſt being found: But after ſhe had found her beloved, and was fully aſſured of his excellency and glorie, ſhe declareth that it is much better and profitable for her, not to ſtay her Spouſe here, but to aſcend with him into his heavenly bride-chamber.
This Chapter may be divided into two parts.
In the firſt, the Church ſetteh forth the fervent deſire ſhe hath to take hold of Chriſt, and to poſſeſſe him, which appeareth in this, that ſhe ſeekes him by day, and by night, at home, and abroad, in the fields, and in the Citty, ſhe being wonderfully inflamed with his love, and this reacheth from verſe 1. to the end of the 5.
In the ſecond part, ſhe doth as it were correct herſelf, deſiring rather that he ſhould take hold of her, and that ſhe might abide with him, whereupon ſhe entereth into a commendation of his glorie, ſweetnes, &c. And not only comparing it with Solomons, but preferring it before it, and that by many degrees, and this reacheth from Verſe 6. unto the end of the Chapter.
Firſt, the Churches ſearch after Jeſus is couched in the firſt three verſes. And in the firſt of theſe three is laid downe her firſt ſearch, together with the event.
This ſearch is declared from the circumſtances, which be two.
1. Of the time, and that was in the Night.
2. Of the place, and that was in her Bed.
Laſtly, touching the effect of this ſearch of hers, it is not availing, for ſhee found him not.
By night on my Bed I ſought him, &c.
The night is a time of ſolitary & earneſt meditation, as in Iſa. 26. 9. With my ſoul have I deſired thee in the night: yea, with my ſpirit within me, will I ſeeke thee early. And ſometime grievous afflictions are ſignified by the night, as appears, Pſal. 17. 3. & 30. 5. 77. 2.
By the Bed ſome underſtand the Bed of eaſe and ſloath; and that the Church was now under deadneſſe and ſecurity, thinking that Chriſt had been preſent with her, when it was no ſuch matter. But this is not likely to be the meaning of the Bed, for what eaſe could the Church take in the abſence of Chriſt.
The Bed ſometimes ſignifies tribulation, as in Rev. 2. 22. which may be implyed here, that the Church ſought and waited for the Lord in the way of his iudgements, as in Iſa. 26. 8. Yea, in the way of thy judgements O Lord have we waited for thee, the deſire of our ſoule is to thy name, and to the remembrance of thee.
Or, we may take the Bed here for the place and duties of Gods worſhip, the Temple and the Ordinances, as in Chap. 1. 16. where it is ſaid, Our Bed is green, meaning the place and means of bringing forth converts unto Chriſt.
I ſought him whom my ſoule loveth.
The Hebrew word Tranſlated Sought, ſignifies to ſeeke by ſuing and praying, by aſking direction and foreign Quaeſvit, requiſivit, poſtulavit, petijt, ſiuduit, conatus eſt.counſell, and by making a ſtrict inquiry after the thing ſeeked for. So that the Church ſought by much prayer, ſtudy, and meditation, ſhee made a diligent ſearch after her beloved.
Whom my ſoule loveth, towit Chriſt whom ſhee called her beloved, Chap. 1. 7. The Church uſing this Periphraſis, inſtead of a proper name, doth nothing elſe but expreſſe the force of her love, and the earneſtneſſe thereof. It was the ſtrong affection of love, that ſet the Church on ſeeking Chriſt; ſhee could not indure his abſence, nor ſit downe contented without him. Thus the Church ſought Chriſt in his abſence: her ſucceſſe followeth, which for the preſent is non availing, for ſhee ſaith,
But I found him not.
I found him not, towit, preſently, or I did not ſufficiently perceive him, to be preſent with me, according to my hearts deſire: I find not ſuch ſweet diſcoveries of his love, nor ſuch glorious apprehenſions of him, as my ſoul deſireth. This was the Churches ſucceſſe for the preſent. The verſe being thus opened; let us take notice of ſome Obſervations from it.
Firſt Obſerve, That Chriſt may ſometimes be abſent from his deareſt Saints. This is implyed by the Churches ſeeking Chriſt, for inquiſition implyes abſence. Chriſt may, and doth many times vaile himſelfe for a time, and withdraw his light and comfort from the ſoule: but we muſt know alſo, that he takes not away his love, but onelyonly ſuſpends the acts of it: he doth but ſeeme to frowne when he doth abſcond, and ecclipſe himſelfe from the ſoule, ſo that the ſoule looſeth the ſence of his love and favour, ſo that Chriſt ſeemeth to be altogether abſent, or at a great diſtance from the ſoul.
Secondly Obſerve, That when Chriſt is abſent from the Saints, they are in great unquietneſſe of mind, for want of the feeling of his preſence. Hence the Church ſaith, ſhee ſought Chriſt upon the bed of tribulation and ſorrow, in the night of ſolitarineſſe and affliction: for when Chriſt is gone from a Believer in his apprehenſion, then the comfort and aſſurance of his love is gone, joy and light is gone: O how dejected, how diſconſolate is the ſoul then! So far as a man is ſpirituall, the flame of love to Chriſt is kindled in him, and then he cannot ſit down without him. He is the Fountaine of all ſupply, he is the ſtaffe of ſtrength, the ſupport of joy, and the very life of the ſoule: O that I might ſee him (ſaith the Chriſtian) O that I might live in his preſence! Nothing in the world will content him, neither honour, nor riches, nor pleaſures, nor friends, nor any thing elſe will content him, till he find the Lord Jeſus Chriſt his Beloved, whom formerly with unſpeakable pleaſure he injoyed.
Thirdly Obſerve, That the Church makes earneſt inquiſition and dilligent ſearch after Chriſt when he is abſent. I ſought him, &c. Shee ſeeks Chriſt with meditation, ſtudy, and ſtrong endeavours, ſhee ſeeks him diligently, as appears in the Verſes following, ſhee never gives off untill ſhee finds her beloved. All the Ordinances wherein ſhee ſeeks Chriſt are (as I may ſay) a walke wherein he meets his people: therefore the Saints put themſelves upon that way, but if they find not Chriſt preſent, their ſpirits faile, but when Chriſt is to be found by them, it is as life from the dead.
Fourthly Obſerve, That the principle from which a believer ſeeks Chriſt, is love. I ſought him whom my ſoule loveth. The love of iChriſt cannot be concealed: a man may ſooner keep in the wind with his fiſt, or ſtay the Ointment of his light hand from bewraying it ſelfe (as the Wiſe man peaks, Prov. 27. 16.): then not utter his love to Chriſt. Love is ſuch a fire as will break forth, it is the ſtrongeſt affection of the ſoule, and cannot be ſatisfied without the enjoyment of the thing beloved.
Laſtly Obſerve, That Chriſt is not always to be found in our ſence and feeling, though we uſe all good means to attaine it. This is from the Curches ſucceſſe in that ſhee ſaith, I found him not. Chriſt is not alwayes found on the ſuddain, he may a good while ſuſpend the acts of his love from a ſoule, to the end he may make it earneſt in ſeeking after him, and with endurance wait for his returne. and this effect we ſee in the following words, wherein ſhee perſiſts in her Narration, thus.
Verſs. 2.
I will riſe now, and goe about the City, in the ſtreets and in the broad wayes I will ſeeke him whom my ſoule loveth: I ſought him, but I found him not.
In this Verſe we have the Church ſtirred up to make a farther ſearch after her beloved. And herein obſerve.
Firſt, her reſolution to make farther inquiry after Chriſt. I will riſe now, &c. This reſolution was enforced from her not availing in her former ſearch.
Secondly, her action of ſo ſeeking, and that is, ſhee goes,
1. Into the City.
2. Into the Streets, and broad places.
Laſtly, we have the effect of her further ſearch, it is as the former, nothing at all availing, for, ſaith ſhee, I ſought him, but I found him not.
I will ariſe now, &c.
In the words the Church declareth her increaſe of grace, of faith, love, zeale, and fervency of ſpirit, as if ſhee had ſaid, I will not delay my ſearching after my beloved no longer (for all theſe are the words of the Spouſe, ſpeaking unto her ſelf, & as it were, declaring the conſultations which ſhee had within her ſelfe, and reſolving what ſhee were beſt to doe) therefore now ſaith ſhee, I am reſolved diligently to ſeeke him: now I will leave my former ſeeking in bed, and I will ſeeke him in the City, &c. Thus we have the Churches reſolution. Now followeth her action in ſeeking.
And goe about the City, in the ſtreets and broad places. &c.
I will goe about the City, towit, to ſeeke my beloved, for I will leave no place unſought, as if ſhee had ſaid, which ſhewed her earneſt deſire to obtain that which ſhee look't for. By the City we may underſtand Jeruſalem the holy City, where the Temple was ſeated, and the practiſe of all the Ordinances, whither all Iſrael repaired thrice every yeare, which was a figure of the Church, as appears, Iſa. 26. 1. In that day ſhall be ſung in the Land of Judah, we have a ſtrong City, &c. This is ſpoken of the Church under the Goſpell, for whom the Lord would appoint ſalvation for walls and bulwarks. So that the Church ſought her beloved among the people of God, and among his Ordinances and word, that by this meanes her ſoule might find comfort in him.
In the ſtreets and broad places, or, narrow ſtreets, and broad ſtreets, for both words are uſed for the ſtreets of a City: and the latter for ſuch broad places, as oftentimes people meet together in, as in Nehem. 8. 1. So that this noteth an exquiſite and narrow ſearch, as in another caſe it is ſaid, Run yee too and fro through the ſtreets of Jeruſalem, and ſee now, and know, and ſeeke in the broad places thereof, if yee can finde a man, if there be any that executeth judgement, &c. Jer. 5. 1. And wiſdome uttereth her voyce in the ſtreets, Prov. 1. 20. Now the Church is ſaid to ſeeke her Beloved in the ſtreets, becauſe ſhee will leave no place unſought, untill ſhee have found her beloved.
I ſought him, but I found him not.
Looke how ſhee reſolved, ſo ſhee acted; yet, notwithſtanding her ſucceſſe was fruitleſſe as before, I found him not. The Spouſe uttereth theſe words mournfully, not ſo much for the pains ſhee took, as that ſhee could not meet with him whom ſhee ſo tenderly lov'd, and carefully ſought. And when ſhee ſaith, Shee found him not: ſhee meaneth, not ſo ſufficiently as ſhee would, and as her heart deſired, as may appeare by the former Verſe.
Hence Obſerve,
That no repulſe or impediment can hinder the Saints from ſeeking after Chriſt. Here the Spouſe not finding Chriſt at one place ſeeks him in another; and if ſhee find him not at one time, ſhee ſeeks at another: ſhee ſought him on her Bed, and he was not found there; then ſhee renews her reſolution, ſaying, I will riſe now, and goe into the City, &c. Like the woman in the Goſpell, that would take no deniall; and Jacob, who would not let the Lord goe, untill he had got the bleſſing. The Iſraelites in the Wilderneſſe thirſted for water, as the Spouſe here deſireth the company of her beloved: when Moſes had cryed to the Lord, he anſwered, Goe before the people, and take with thee the Elders of Iſrael, and thy Rod, wherewith thou ſmoteſt the River, take in thy hand and goe: Behold, I will ſtand before thee upon the Rock in Horeb, and thou ſhalt ſmite on the Rocke, and water ſhall come out of it, that the people may drinke. And Moſes did ſo in the ſight of all the Elders of Iſrael. There at the firſt ſmiting of the Rock water iſſued out. But here the Spouſe ſeeketh Chriſt, and findeth him not: what is then to be done? In another place Moſes ſtrooke the Rock, and at the firſt time no water came out, Numb. 20. 11. yet he did not ſo deſiſt, but ſmote the Rock the ſecond time, and the waters guſhed out abundantly. So the Spouſe not finding Chriſt upon her firſt ſeeking of him, ſhe ſeeketh him the ſecond time, and yet ſindeth him not: ſhe aſketh for him in the Citie, among her friends and acquaintance, which have been aſſaulted by the like temptations, they give her no comfort: yet for all that, the Spouſe doth not give over, but ſought the third time as followeth.
VERS. 3.
The watchmen that goe about the Citie, found me: to whom I ſaid, ſaw ye him whom my ſoule loveth?
As before wee heard of the Spouſes ſeeking Chriſt, in the Citie, among her friends and companions: ſo in this verſe, wee are to note her proceedings with the Governours of the Citie. Where note:
Firſt, A deſcription of theſe Governours.
Secondly, Her way of proceedings with them.
The Governours are deſcribed,
Firſt by a title appropriate to their dutie, and that is, Watchmen.
Secondly, By their exerciſe and worke they did.
Firſt, They circuited the Citie.
Secondly, They found her as unawares.
Laſtly, Wee have the way of the Churches proceedings with them, and that lies only in a queſtion, in theſe words, ſaw ye him whom my ſoue loveth.
The Watchmen that goe about the City, &c.
By watch-men are often meant, the Miniſters of the Church: Such were the Prieſts and Levites under the Law, who kept the watch or charge of the Lord, Numb. 3. 7, 8. and ſo it is ſaid in Iſa. 62. 6. I have ſet Watchmen upon thy walls, O Jeruſalem, which ſhall never hold their peace day nor night, &c. And the Lord ſaid to the Prophet Ezekiel, Sonne of man, I have made thee a watchman over the houſe of Iſrael, Ezek. 3. 17. And the Apoſtle ſaith, Obey them which have the overſight of you, and ſubmit your ſelves to them, for they watch over your ſoules, Heb. 13. 14. and in Iſa. 52. 8. it is ſaid, Thy watchmen ſhall lift up the voice, &c.
Theſe watchmen were imployed, and in action, becauſe they were ſuch as went too and fro the Citie: ſo that whoſoever theſe watchmen were, it ſeemes they were vigilant and painfull in their generation, in ſo much that the Church ſaith, theſe watchmen found her.
Found me, &c.
It is not ſaid that the Church made any inquirie after theſe watch men; but that they found her: which thing doth the rather argue diligence on their part, then on the Churches. Now the Watchmen having found her, let us ſee what uſe ſhe makes of them: ſhe only propoſes a queſtion.
Saw ye him whom my ſoule loveth.
Here ſhe inquires of them for her beloved; but here is no mention of any anſwer or reſolution they give unto her concerning Chriſt; and its probable by the next verſe, that they gave her no anſwer to her demand. The Church makes tryall of their knowledge, if happily they could relieve her ignorance: but it ſeemes theſe were blind watchmen, and enemies to divine revelation: of which the Prophet ſpeakes, and ſaith, they are blind watchmen, and dumb dogs, Iſa. 56. 10. It falleth out often, that the Paſtors are ignorant, and not ſuch as wee may relie on for inſtruction and comfort, as where it is ſaid, Night ſhall be to them for a viſion, darkneſſe for a divination, the Sunne ſhall goe downe over the Prophets, the day ſhall be dark over them, Mich. 3. 6. This is the third time of the Churches enquirie after Chriſt.
Hence Obſerve,
That the Saints ſeeke Chriſt diligently, and conſtantly.
The Spouſe ſought Chriſt ſo diligently, as that ſhe left no meanes unattempted to gaine communion with him: ſhe ſeekes him in every Ordinance, and way where he uſeth to be found; neither will ſhe give over her ſearch, and enquire, untill ſhe hath found him. The Church alſo ſought Chriſt conſtantly, ſhe ſought him without intermiſſion or ceaſing. Firſt, ſhe ſought him in her bed by night, and there ſhe had no good ſucceſſe: Then ſhe ſought him in the ſtreets and broad places of the Citie. and yet ſhe found him not; neither is ſhee contented, but ſhe ſeekes him againe, ſhee askes the Watchmen for him; ſuch as intended to be in ſuperintendencie and miniſtrie: ſuch as pretend to have the greateſt care over her; but even they ſatisfie her not: therefore ſhe goes further, waiting patiently for the revelation of Chriſt: and ſo at length hath bleſſed ſucceſſe, which was, as followeth.
VERS. 4.
It was but a little, that I paſſed from them, but I found him whom my ſoule loveth: I held him, and would not let him goe, untill I had brought him into my mothers houſe, and into the Chamber of her that conceived me.
In this verſe is contained the happy ſucceſſe of the Churches ſearch after Chriſt, and this is manifeſted.
Firſt, In that ſhe findes her beloved.
Secondly, In that ſhe doth retaine him.
The Church declareth not what comfort or counſell ſhe had at the watchmens hands, which perhaps was little or nothing at all, ſuch blinde watchmen there are may times; but ſhe proceedeth to declare what iſſue her diligent ſearch had, namely, that ſhe was ſcarce gone from them, but ſhee found her beloved; as in the following words.
It was but a little that I paſſed from them.
A little, or a very little: The Hebrew word ſignifies either a little while, as in Pſal. 37. 10. Yet a little while and the wicked ſhal not be: this is meant of a little time, or the word is uſed for a little deale, as in Pſal. 37. 16. A little that the righteous man hath, is better then the riches of many wicked: that is, in reſpect of quantitie, but in Pſal. 8. 6. it ſignifieth a little, or aſhort time. It matters not much, whether wee take it for time, or diſtance of place.
I paſſed from them, to wit, from thoſe watchmen, ſpoken of in the former verſe; ſhe ſtayed not with them, becauſe her beloved was not among them, but continued ſeeking other where: for it is neither the ſocietie of Brethren, or Church, or Miniſters, can comfort an affiicted conſcience, unleſſe Chriſt be there diſplaying the beames of his love and favour to the ſoule.
But I found him whom my ſoule loveth.
I found, or Ʋntill I had found him Here after much ſeeking and waiting, the Church finds her Beloved: it is not loſt labour to ſeeke and wait for Chriſt conſtantly and perſeveringly: ſuch labour in the Lord ſhall never be in vaine; for at the end of their ſeeking they ſhall have bleſſed ſucceſſe.
Hence note.
Firſt, That Chriſt giveth in comforts to his people, when in mans judgment all helps are paſt.
When the Church had ſought Chriſt in all the meanes before ſpoken, as on her bed, in the Citie, and ſtreets, and laſt of all enquires of the watchmen of the Citie, but in all this ſeeking finds not her beloved: but now a little after, when ſhee had left all outward meanes, and only waited for her Beloved, then Chriſt makes out to her the ſweet manifeſtations of his grace and love; it is Chriſts uſuall courſe, to let all outward and humane helps faile, before he giveth comfort: as he ſuffered his Diſciples on the Seas to be almoſt drowned, before he would help them, Matth 14. 26. Chriſt doth alſo many times worke without meanes, that the praiſe might not be aſcribed to men, but to himſelfe: As he gave Abraham a Child when he was old, and it ceaſed to be with Sarah, after the manner of women, Gen. 18. 12. So the Lord brought his people out of Babylon, when they were in mans judgement as farre from returning home againe, as the dead which were buried in their graves, yet then the Lord commanded Ezekiel to Propheſie to the dead bones, ſhewing thereby, that the people ſhould riſe out of the grave of captivitie in Babylon, and returne againe unto Jeruſalem, Ezek. 37. And thus Chriſt did, when he was to raiſe Lazarus, he lets him lie in the grave foure dayes, and then raiſes him to life, Joh. 11. 39. And thus Peters deliverance was deſerred to the laſt night, before the Lord ſent an Angel to ſet him at liberty, Act 12. Thus Chriſt doth deferre his comforts to the laſt, but he comes in due time to thoſe that waite on him.
Secondly Obſerve.
That thoſe that ſeeke and wait for Chriſt conſtantly and perſeveringly ſhall at laſt find Chriſt.Si non hodie, cras, ſi non cras, perendino die; ut qui piſcatus die toanihil cepit, ſub noctem abire putans, capto qui ipſum toto die fefellit, piſce diſcedit.
The Church had ſought Chriſt with much diligence, and waited for him with much patience, and at length ſhe hath bleſſed ſucceſſe, and ſaith, I found him whom my ſoule loveth. A Father hath this ſaying, if not to day, yet to morrow; if not to morrow, yet the next day after it: as he which having fiſhed all the day caught nothing, and at night did thinke to give over, yet caſt his net againe, and caught the fiſh. We ſhould not faint in ſpirituall things, for the promiſe is, Seeke and yee ſhall finde, Matth. 7. 7. And wee ſhall reape if wee faint not. And the Apoſtle tels us, Wee have need of patience, that after wee have done the will of God, we might receive the promiſe, Heb. 10. 36.
But now the queſtion may be, whether ever Chriſt be abſent from his Spouſe?
The anſwer is, no, but only in the manifeſtations of grace, and in diſcoveries of himſelfe: but he is really in the ſoule of a believer ſtill, and ſo he was now preſent with the Spouſe, even then when ſhe ſought after him. What is that ſtirred her up to ſeeke Chriſt ſo diligently? and what was it that kindled her affections towards him, as to call him her beloved? ſurely it was Chriſt by his Spirit acting in her, and quickning up her affections: Chriſt had not ſo withdrawne, but he left the droppings of divine grace behinde him, he withdrew himſelfe in manifeſtation only, not in the realitie of workings of his Spirit: her heart was never ſo dead, but ſhe could ſeeke after her beloved, yea, and wait upon him, untill ſhe had freſh diſcoveries of his love manifeſted unto her.
So much for the Churches ſucceſſe.
Now follows her prudentiall care in keeping of Chriſt when found.
I held him and would not let him goe, untill I had brought him into my Mothers houſe, and into the Chamber of her that conceived me.
In which retentation wee may take notice of.
Firſt, The Churches apprehending Chriſt.
Secondly, Her drwing him into her Mothers houſe or manſion.
I held him, and would not let him goe, &c.
I held him, towit, firmely and cloſely: the Hebrew word ſignifies to joyne or faſten together, or to unite foreign Cepit, apprehendit, haeſit, cohaeſit, adjunxit. in niph. captus, detentus fuit.by cleaving together, or a knitting together, as two peeces of Timber are knit together by a joynt. And indeed the matter here urged can ſignifie no leſſe then a cloſe cleaving of the Spouſe unto her beloved.
Hence Obſerve,
That it is the nature of faith to take faſt hold of Chriſt. It was by faith (queſtionleſſe) that the Spouſe did thus apprehend Chriſt, and with ſuch an apprehenſion as implyes a union; yea, and ſuch a union as is in the Sicut vir & Mulier urum ſunt pernaturam, ita Chriſtus & eccleſia unum intilligantur, eſſe per fidem.naturall body, as the Apoſtle ſheweth, Epheſ. 5. 30. ſo that thereby the faithfull become members of his body myſticall. As a Father ſaith, as a man and a woman are one by nature, ſo Chriſt and his Church muſt be underſtood to be one through faith. Now Chriſt is ſaid to dwell in the heart by faith, Epheſ. 3. 17. Now the Spouſe doth as well retaine Chriſt, as take hold of him.
I would not let him goe, or leave him.
Herein the Church declares her reſolution to retain her beloved, as Jacob when he wreſtled with the Angell, Geneſ. 32. 26. I will not let thee goe except thou bleſſe me. The Spouſe having now obtained her beloved, was loath to part with him againe, upon any termes whatſoever.
Hence Obſerve,
That the ſoule that hath once got Chriſt, will ſurely keepe Chriſt. The Spouſe was not onelyonly diligent in ſeeking her beloved, but ſhee had alſo a prudentiall care to keep Chriſt when found. I would not let him goe, ſaith the Church, ſhee came by him hardly, therefore ſhee will not part with him lightly; ſhee obtained him with much hazzard and danger, much loſſe and ſuffering, and therefore ſhee will not part with him for the greateſt advantage in the world. Shee knows nothing in this great and wide univerſe, though never ſo lovely or deſirable, can be equivalent to ſuch a Jewell: ſhee knows that with him is the well-ſpring of life and all bleſſing; and therefore ſhee cannot be induced or perſwaded upon any termes to part with him. Many of Chriſts followers forſooke him, and went no more with him: but, will yee alſo forſake me, ſaith he to his Apoſtles? Peter anſwers for himſelfe, and the reſt, Lord whither ſhall we goe? thou haſt the words of eternall life, John 6. 68. As if he ſhould have ſaid, Lord, if we leave thee, we leave our life and our comfort, we forſake our owne mercy: it was motive enough to ſtay by him, and to keep cloſe to him, to conſider that eternall life, and conſequently the very quinteſſence of all happineſſe was with him. The Merchant that found a treaſure of great price, went and hid it, and joyfully ſould all that he had to purchaſe it, and therefore he will not part with it for any good. The Merchant man is an Embleme or figure of a Beleiver, who when he hath found Chriſt, will not forgoe him by any means; no, but will ſay of him, Whom have I in Heaven but thee? And on Earth there is none that I deſire in compariſon of thee. Chriſt is the ſtrength of his heart, and his portion for ever, Pſal. 73. 25, 26. It is the voyce of the Church, The Lord is my portion, ſaith the ſoule, not onelyonly her tongue without, but even her ſoule and her Spirit within ſpeaks it with unconceiveable joy and delight, ſhee was in deep affliction when ſhee ſpake it, Lam. 3. 24. yet the apprehenſion of ſuch a portion as the Lord, was ſolace and refreſhing enough to her. And David is in theſame mood too, The Lord is my portion and mine inheritance (ſaith he) The lines are fallen to me in pleaſant places; yea, I have a goodly heritage, Pſal. 16. 5, 6. He alludes to the manner of dividing the Land of Canaan to the Children of Iſrael, which was done by line. Now unſpeakable happy are all thoſe that have ſuch an heritage: can we thinke they will part with it? No verily, they will not ſo dote on any thing in the world as to leave heaven for earth, infinite and eternall joyes for a ſhort blaze, or a little flaſh of myrth: they will not part with ſuch an inheritance as Chriſt is, rich, fat, alwayes fruitfull, and never decaying. An inheritance where there is no dirt, no winter or withering, no dying or decaying of fruits, but ever green, ever flouriſhing, ever bearing, infinitly profitable and delightfull to the Poſſeſſors of it.
Naboth would not part with the heritage of his Fathers, no more will the Saints part with theirs. Thus for the Churches taking hold of, and keeping her beloved. Now follows her drawing of him into her Mothers manſion.
Ʋntill I had brought him into my Mothers houſe, and into the Chamber of her that conceived me.
Theſe words declare how effectually the Church did lay hold upon Chriſt, that ſo ſhee retained him to dwell with her for ever. The expreſſion which the Church uſeth here, My Mothers houſe, &c. ſignifies a chief City, or ſolemne place of aſſembly.
But now it may be demanded, What Mother hath the Church? And who is ſhee that conceived her? Is there any Spouſe of Chriſt but one?
I anſwer, there is but one myſticall body of Chriſt, and one Spouſe: but always that part of the Church on Earth, is called the Daughter of the Church of former times: and Chriſtians doe beget Chriſtians and the new Church came forth of the old Church. Or, the whole Church is the Mother of each part, as in the uſuall phraſe of Hebrew ſpeech. Now of old, the Temple and Sanctuary might be the Chamber of her that conceived; that is, the place where they of the former Church did meet. So now Jeruſalem that is above, is called the Mother of us all, Gal. 3. which was figured by Sarah the free woman, and ſignifieth the Covenant of grace, Gal. 4. 24. Now the houſe and Chamber wherein we are conceived, by the Goſpel of the Covenant of grace, is outwardly the Church, but inwardly the heart where faith dwelleth, Rom. 10. 10. Now into this houſe the Church ſaith ſhee will lead her beloved; we may take it eyther.
1. For her leading of him into the Church, and diſplaying of Chriſts goodneſſe manifeſted to her ſoul, to others. Or,
2. For her leading Chriſt down into her own ſoul; enlarging her owne affections by dilating upon the copious theme of his divine love, delighting in a cloſe and neer communion with him.
From the firſt of theſe Interpretations, Obſerve,
That he Saints having received conſolation from Chriſt, doe labour to make others partakers of the ſame comfort. Here the Spouſe having found her beloved, manifeſting his love and favour to her, ſaith, I will bring him into my Mothers houſe, towit, into the Church, and aſſembly of Saints, to ſpread all his goodneſſe diſcovered unto me. Shee bringeth her beloved home, that ſo he may not onelyonly dwell with her, but alſo be a ſolace to her Mothers Children; ſhee doth labour to communicate the comfort of Gods Spirit unto others, that ſo they may rejoyce with her. Thus Philip, who finding Nathanael, did with much joy manifeſt the finding of Chriſt, John 1. 45. Thus was the Woman of Samaria, who having found the Meſſiah, could not but caſt her Pitchar aſide, and goe into the City, to reveale that comfort to others, John 4. 28, 29. Nor can there be any ſoule that finds the ſweet diſcoveries of Chriſts love, but there is likewiſe a ſtrong deſire to acquaint others with their ſouls comfort. It is an eaſier thing to carry fire in the boſome, then to conceale ſpirituall comfort. We cannot (ſaith the Apoſtle) but ſpeake the things which we have ſeene and heard, Acts 4. 20. As it doth much leſſen our comfort to conceale the thing we know, ſo it doth much increaſe and inlarge our comfort, to make known our injoyments to others.
From the ſecond Interpretation, towit, that the Spouſe entertaineth him to dwell in her heart: Obſerve,
That it doth not content the Saints to have ſome ſlight apprehenſion of Chriſt, but they deſire to lead him into the inner Chambers of their minds, that he may dwell in their hearts. So the Spouſe here had apprehended her beloved, and ſhee doth not ſatisfie her ſelfe untill ſhee hath led him downe into the inmoſt corner of her heart. Then it is that the Spouſe liveth, or Chriſt liveth in her, Gal. 2. 20. the Church is called upon by the holy Ghoſt to open the Gates, and everlaſting doors, (that is, the doors of their hearts) And (Chriſt) the King of glory ſhall come in, Pſal. 24. Shee doth open the gates and the doors and leadeth him in. What good thing can be wanting where the King of glory ſhall enter in to dwell? He is the Lord of Hoſts who is ſtrong and mighty in Battaile, who will ſubdue ſin, and put the Prince of darkneſſe to flight; yea, he will chaſe away all evill where he dwelleth. No marvaile then that the Church will not let him goe, but leadeth him into the Chambers of her that conceived her.
Laſtly, in that the Church is called the Mother of the Church.
Hence Obſerve,
That the Church doth nouriſh her owne Members. Saints are nouriſhed and cheriſhed among Saints: Hence they are bid to rejoyce with Jeruſalem, &c. That they may ſuck and be ſatisfied with the Breaſts of her conſolation, that they may milke out, and be delighted with the brightneſſe of her glory, Iſa. 66. 11. And to the Church of beleivers pertaineth all the glorious priviledges which did of old pertaine to Iſrael, as the Apoſtle telleth us in Rom. 9. 4, 5. To whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the ſervice of God, and the promiſes: of whom are the Fathers, and of whom as concerning the fleſh Chriſt came, who is over all, God bleſſed for ever. Amen. It followeth.
VERS. 5.
I charge you, O yee daughters of Jeruſalem, by the Roes, and Hinds of the field, that yee ſtir not up, nor awake my love, till he pleaſe.
THe Spouſe having long ſought her beloved, and now having found him, and brought him home unto her Mothers houſe, and reſolved to retaine him there, reneweth her conteſtation and charge to the Daughters of Jeruſalem, not to awake or diſquiet her beloved.
Theſe words being the ſame with the words in Chap. 2. 7. I ſhall not ſtand upon repetitions, but onelyonly mind you of the occaſion of the repetition of them.
1. Conſider the Church having found her beloved, and is very willing to keep him, and to injoy ſweet fellowſhip with him; ſhee giveth this ſtraight charge to the Daughters, that they doe not provoke him by ſin, and ſo grieve his holy Spirit, and thereby cauſe him to depart from his Church againe. For as Moſes ſaid unto Iſrael, If yee turne away from after him, he will yet againe leave them in the Wilderneſſe, and yee ſhall deſtroy all this people, Numb. 32. 15. And the like place we have in Exod. 23. 20, 21. Behold (ſaith the Lord) I ſend an Angell before thee to keep thee in the way, and to bring thee into the place which I have prepared: beware of him, and obey his voyce, provoke him not, for he will not pardon your tranſgreſſions, for my name is in him. The Angell here ſpoken of, is Chriſt, as appears by this, that he hath power to pardon ſin, and Gods name is in him: for Gods name and attributes are his very eſſence. Thus the Apoſtle willeth us not to provoke Chriſt, when he ſaith, Grieve not the holy Spirit, and withall addeth this reaſon, Becauſe (ſaith he) by it ye are ſealed unto the day of redemption, Epheſ. 4. 30. So on the other hand, we muſt pleaſe the Spirit, by being acted by it, leaſt we turne away the ſeale or aſſurance of our ſalvation. Or,
2. We may take it thus, the Daughters were charged to wait patiently for Chriſts comming in the fleſh, and to be contented with their preſent enjoyment of Chriſt, that they ſhould not ſtir him up, or provoke him by murmuring, or otherwiſe, through feare or unbeliefe: neither was ſhee to be diſcontent to ſuffer affliction, as being under the Law, being ſhut up unto the faith that ſhould be revealed, which Law was a School maſter unto Chriſt, Gal. 3. 23. for the Saints were under Governours, untill the appointed time of the Father, Gal. 4. 1, 2.
So much for the Charge.
VERS. 6, 7, 8, 9, 10, 11.
Who is this that commeth out of the Wilderneſſe like pillars of ſmoake, perfumed with Myrrhe and Frankincenſe, with all powders of the Merchant.
Behold his Bed which is Solomons: threeſcore valiant men are about it, of the valiant of Iſrael.
They all hold Swords, being expert in war, every man hath his Sword upon his Thigh, becauſe of feare in the night.
King Solomon made himſelfe a Charriot of the wood of Lebanon.
He made the pillars thereof of Silver, the bottome thereof of gold, the covering of it of purple, the middeſt thereof being paved with love, for the Daughters of Ieruſalem.
Goe forth, O yee daughters of Zion, and behold King Solomon, with the Crowne wherewith his mother Crowned him in the day of his Eſpouſalls, and in the day of the gladneſſe of his heart.
IN the former part of the Chapter the Church ſought Chriſt, and never gave over ſeeking untill ſhee had found him, and brought him home into her Mothers houſe, and into the Chambers of her that conceived her. Chriſt diſcovereth himſelfe ſweetly unto his Spouſe, but not that his Spouſe ſhould be content with her preſent apprehenſion of him, but that ſhee ſhould aſcend higher and higher, even unto the Chambers of his heavenly Palace, for to that end and purpoſe doth he come downe unto her. Here therefore is ſhewed the effect of this her finding and laying hold of him, namely, that he hath perfumed her with his ſweet graces, and made her fit and meet to aſcend up with him unto his royall place, which is here deſcribed in the ſequell of the Chapter.
Chriſt himſelfe is here introduced, as admiring and wondring at his Churches appearance, and comming out of the Wilderneſſe. Hereupon his Spouſe taketh occaſion to ſpeake of his excellency, by way of praiſe and wonderment.
For the 6. ver. it utters a deſcription of the Church,
1. In reſpect of her low condition.
2. In reſpect of her heavenly qualification.
Her deſpiſed and low condition is laid downe in theſe words, Who is ſhee that commeth out of the Wilderneſſe.
Her qualification, in the other part of the verſe.
Firſt, In reſpect of the forme of her appearance, which is ſaid to be like Pillars of ſmoake.
Secondly, In reſpect of her odoriferous ointment, and perfume, in theſe words, Perfumed with myrrhe and Frankincenſe, with all powders of the Marchant.
Who is this, &c.
Some underſtand this of the Churches admiring of her ſelfe, as if ſhe ſhould ſay, who is this, to wit, beſide my ſelfe, that doth thus aſcend? and that ſhe doth, as it were correct her ſelfe, in reſpect of her former ſpeech, ſpeaking thus, what ſhould I cauſe him to remaine with me? nay rather I ſhould ſtrive to enter into his Pallace, who hath all things moſt faire, and well furniſhed, and exceeding ſweet, and well ſmelling, yea, whoſe very Bed, and Bed-Chamber is much more glorious, then all Solomons royalty, which ſhe afterwards commendeth.
Or, we may take it, for Chriſts admiring his owne graces in his Spouſe; as if he ſkonld ſay, who is this, but my Spouſe, that ſeekes me with ſuch eagerneſſe, and is ſo impatient of my abſence, and ſo revived at my preſence; and that holds me ſo faſt, as not to let me goe? This is uſuall with Chriſt, to beſtow his owne graces, and ſtampe his owne image upon us: and then to admire his image and graces in us.
Againe, Others take it to be meant of a new Company or ſtate of a Church riſing up in the world: and ſo admired of the old Church. The deſcription of the Church followeth.
That commeth out of the Wilderneſſe, &c.
Commeth, or aſcendeth, as it is ſaid of Jeruſalem, They went up to Jeruſalem, and of Aegypt, they went downe foreign Aſcendit.to Aegypt, Gen. 42. 2. So that the Spouſe aſcendeth upward, The way of wiſedome is on high to the wiſe, that he may depart from Hell beneath, Prov. 15. 24. Grace, glorie, and comfort come from above, and draw our minds upward, and our deſires to be above, ſo as to ſit together with Chriſt in heavenly places, as the Apoſtle ſaith, and to have our converſation in heaven.
From the Wilderneſſe.
The Wilderneſſe of the Land of Aegypt, was a figure of the world; as appeares in Ezek. 20. 35, 36. And I will bring you into the Wilderneſſe of the people, and there will I plead with you face to face, like as I pleaded with your fathers in the wilderneſſe of the Land of Aegypt, &c. That is, as if the Lord had ſaid, I will drive you into the moſt ſolitary and ſavage places of the world, for a fulneſſe of miſerie.
Now this world may aptly be compared to a Wilneſſe, becauſe as it is commonly full of hurtfull and noyſome things, ſo is the world. Alſo we may apply it to the corrupt nature of man, and his miſerable eſtate thereby. In a Wilderneſſet here is not illing, no ſowing, no planting, no dreſſing; but all lyeth waſt, barren and deſolate: Even ſo it is with all man-kinde, by nature there is nothing but barrenneſſe.
Hence Obſerve.
Firſt, That the World is like a Wilderneſſe.
God planteth, tilleth and dreſſeth his Church, for ſhe is (as the Apoſtle ſaith) Gods huſbandrie, 1 Cor. 2. ſhe is made fruitfull to the Lord: but the whole world beſide, out of which ſhe aſcendeth, doth remaine as a moſt deſolate and barren Wilderneſſe; there groweth in it not any good thing, nothing that hath ſweetneſſe or ſavour with it; but all noyſome and unſavourie weeds grow there: A Wilderneſſe is cloathed with no beauty at al, it is no place of habitation, but only for wild beaſts.
Secondly Obſerve.
That it is a hard thing to leave the world with its vanities, and to lift up our mindes and affection unto heaven.
So here the Church is taken up into admiration, for her leaving of the world, and aſcending upward, who is this that commeth out of the Wilderneſſe? &c. that can forſake the world and luſts, to aſcend up unto me? as if Chriſt had ſaid ſo: when Chriſt came riding unto Jeruſalem, all the Citie was moved ſaying, who is this? Matth. 21. 10. The people admired him. So the Spouſe is here, as it were admired, that ſhe can forſak al her carnal luſts and corruptions, and wordly all in joyments, and aſcend up to Jeſus Chriſt. Now followeth her qualifications, and firſt in reſpect of her appearance, which is ſaid to be.
Like Pillars of ſmoke.
The Pillars of ſmoake here mentioned, may be taken from the fierie pillar of the night, and the cloudy pillar of the day, by which the Iſraelites were conducted through the Wilderneſſe, from Aegypt to Canaan: And in that it is ſaid Pillars of ſmoake meaning that the Saints aſcend up directly and upright, like pillars of ſmoake, and ſo are called by compariſon.
Againe, as ſmoake is darke, and hindreth the cleare ſight of any thing, as the cloudy pillar was darke to the Aegyptians, Exod. 14. 20. ſo is the glorie and beauty of the Spouſe to the carnall eye, and ſhe is very obſcure to the world, becauſe of her afflictions in this life, which were reſembled unto Abraham by a ſmoaking Oven, Gen. 15. 17.
Or, laſtly, by Pillars of ſmoake may be meant the ſanctitie and holineſſe of the Spouſe: and then the expreſſion is taken from the ſacrifice under the Law, of which the earthly matter was turned into aſhes, and the other part aſcended up in a flame of fire, as appears, Levit. 1. 16. 4. 12. 6 10. So the Spirituall ſacrifice of the Spouſe, aſcendeth up to God, on the Altar Chriſt, by the flaming fire of the Spirit, reſolving the earthly matter to aſhes remaining beneath, and the other to ſmoake aſcending up to God. Thus the Spouſe aſcends like Pillars of ſmoake: her qualification in reſpect of odour and perfume followeth.
Perfumed with myrrhe and frankincenſe, withall the powders of the Marchant.
Perfumed, or, becenſed with myrrhe, to wit, perfumed with the ſweet graces of the Spirit, and made a ſweet odour by Chriſt unto God. The Spouſes appearance is ſweetly ſet down under precious aromatick odours, wherewith ſhe is perfumed: but indeed ſhe receiveth this from her divine head, who is the fountaine of all ſpirituall odours, as appeares in Pſal. 45. 8. Now theſe odours are no other then the ſweet graces of Chriſts Spirit, communicated with his Members, wherewith Chriſt (as by the reflection of his owne Spirit) is infinitly delighted.
And frankincenſe, Myrrhe was one of the firſt ingredients that was uſed in the holy oyle, and frankincenſe in ſweet perfume, Exod. 30. 23, 34. which perfume, prefigured the mediation of Chriſt, the Angell that offered much incenſe with the prayers of the Saints: that is, he mixeth the precious odours of his merits, with the ſacrifices of the Saints, making their prayers and praiſes finde acceptance with God, as Acts 10. 4. 31. And thus is the Church alſo made, through the interceſſion of Chriſt, to be ſweet and ſavourie, as it is ſaid in Pſal. 45. All her garments are Myrrhe, Aloes and Caſſia. The Saints then are very redolent, and ſavourie through Chriſt.
It is added.
With all powders of the Merchant.
With all powder, or, above all duſt (that is duſt or powder of ſpices) of the Merchant. The word tranſlated Merchant, ſignifies ſuch a one, as ſelleth all ſorts of ſweet ſmelling things. Our Groſſers here among us, but eſpecially our Apothecaries, have their ſhopps ſtuffed with ſuch ſavours, and are moſt often in the compounding of ſuch things for ſmell, and therefore the word would not be ill turned Apothecarie, or Ointment maker. Such were the Prieſts under the Law which made the ointment of Spices, 1 Chron. 9. 30.
Now if wee take the words thus, above all powder, &c. then the meaning is, that thoſe ſweet and heavenly graces wherewith Chriſt doth perfume his Saints, are farre more comfortable and refreſhing, then all the ſweet powders or ſpices of the Merchant or Apothecarie.
Now from this qualification of the Churches, Obſerve.
Firſt, That the Saints in their approaches to God directly aſcend by the golden Cenſer of our high Prieſt Jeſus, unto God the Father.
The Appearance of the Spouſe in her approach to Chriſt, was like unto Pillars of ſmoake, which had reſemblance with the cloud of incenſe, which erected it ſelfe in the (ſtaight) forme of a plame-tree, as it aſcended from the Altar. The Jewes were of opinion, that the ſmoake of the incenſe would not decline by any wind or blaſt, but aſcend directly toward heaven: ſo the ſacrifice of the godly, will aſcend directly to God, by Jeſus Chriſt.
Secondly Obſerve.
The Sacrifices of the Saints have a ſweet acceptation with the Lord. Perfumed with myrrhe and fankincenſe, &c.
Thus Noths ſacrifice ſmelled of ſweet reſt, and it is ſaid of the Gentils, They ſhall come up with acceptance on his Altar, and he will glorifie the houſe of his glorie, Iſa. 60. 7. And again he ſaith, Their burnt offerings and their ſacrifices ſhall be accepted upon mine Altar, Iſa. 56. 6. The Apoſtle telleth us in Rom. 8. 26, 27. That the Spiait helpeth our infirmities, for we know not what we ſhould pray for as we ought: but the Spirit it ſelfe maketh interceſſion for us with groanings, which cannot be uttered, and he that ſearcheth the hearts, knoweth what is the minde of the Spirit, becauſe he maketh interceſſion for the Saints, according to the will of God, So that God cannot but accept the prayer, which by the Spirit of his Sonn is ſent into our hearts, Gal. 4. 6. of ſuch heavenly odour is ſuch prayer.
Thirdly, Obſerve.
That the heavenly perfume of the Spirit of grace, is farre above and excelleth all ſweet ſpices.
Above all the powders of the Merchant. All the moſt delightfull things in the world, ſuch as are the ſweet ſpices of the ointment maker, are not ſo odoriferous, as the Spirituall graces of the Saints; nor as Chriſt, in whom are all the treaſures of God, Col. 1. 19. And as in reſpect of whom, all things in the world, are to be accounted, but as loſſe and dung, Phil. 3. 8.
VERS. 7.
Behold his bed, that is Solomons: threeſcore valiant men are about it, of the valiant of Iſrael.
THe Church entereth into a commendation of Chriſts glorie, and ſafety: and ſhe doth not only compare it with Solomans, but preferring it farre before it, and that by many degrees, as it will further appeare in the following words.
The Spouſe amplifieth the excellencie of the bed of Chriſt and his Church, by comparing it with Solomons.
Firſt, ſhee commendeth it for the ſafety and ſecurity thereof, in this verſe, and verſ. 8.
Secondly, ſhee commendeth his Charriot and rich furniture of the ſame, verſ. 9, 10.
Laſtly, She entereth into a commendation of Chriſts perſon, not only to ſet forth the glorie of her Husband, but alſo that thereby ſhe might ſtirre up her affections the more towards him, that was of ſuch great ſtate and magnificence.
In this 7. verſe Chriſt is introduced (under the name of Solomon his type) circum-guarded on his bed, wherein wee may Obſerve.
Firſt, The bed he coucheth on.
Secondly, The guard placed about it.
The poſture of this guard, and the end of their watching is conteined in the verſe following.
Behold his bed, which is Solomons.
Some read the words thus, Behold the Bed which is above, or better then that, which is Solomons.
Solomon being derived of ſhalam, doth ſignifie a man that is peaceable, yea, compleat for peace: and herein was a type of Chriſt, who was the Prince of peace, Iſa. 9. 6. And is called our peace, Epheſ. 2. through faith in him, wee have peace with God the Father. Solomon, as in his name, ſo in his Kingly Office, wiſedome, and royaltie, was a figure of the Meſſiah.
By the Bed, wee may underſtand the hearts of the Saints, for there Chriſt doth uſe to reſt and repoſe himſelfe, as in a bed; he is ſaid to lie all night betwixt the breaſts of the Spouſe, Cant. 1 13. And Chriſt dwels in the heart by faith, Epheſ. 3. 7. there he takes up his habitation and lodging, as in the Temple and Tabernacle of old; which were types of the ſpirituall Temple of Chriſt. The ſhadow is taken from the bed, and bride-Chamber of King Solomon, who was a figure of him, that was to come; even our Prince of peace, who doth reſt in his Saints, as in a bed, and makes his Saints like wiſe reſt in him.
Hence Obſerve,
That Chriſt and his Church doe mutually reſt and repoſe one in another. Behold his bed, &c. A Bed is for reſt and ſleep; now Chriſt doth inhabite in the Saints, as in 2 Cor. 6. I will dwell in them, and walke in them. He will dwell in the ſoule by his Spirit, and the ſoule doth reſt and repoſe in the beloved. Now the Guard about this bed is deſcribed.
Threeſcore valiant men are about it, of the valiant of Iſrael.
This guard is deſcribed,
1. By the number, the number is three ſcore, which is twice ſo many as David had for his ordinary guard, as appears, 2 Sam. 23. 13. 22. and this argues the double ſafety of all thoſe with whom Chriſt reſteth.
2. This guard is deſcribed by the quallifications of thoſe that watch; and this is done two wayes.
Firſt, From accidents Internall.
Secondly, Externall.
The internall is the fortitude of the Guarders, expreſſed in the words ſtrong, and valiant, which in the Originall is all one word.
The word in the Hebrew ſignifies prevailing ſtrong, foreign Praevaluit, invaluit.inſomuch as Gebber is ſometimes turned a man, as the Latines terme him, vir of virago. The Greeks often turne it by foreign vir, and ſometimes by foreign Homo, man, or mighty one, Pſal. 18. 26. Man is called Gebber by the Hebrews, becauſe of his ſtrength, and valour, and ſuperiority, as in 2 Sam. 22. 26. man is called Gibbor, that is, a strong Champion, and a mighty man, Pſal. 19. 6. So Nimrod was called Gibbor, Geneſ. 10. 8. that is, mighty on the Earth. Now further, theſe are declared to be the valiant of Iſrael.
Iſrael ſignifies a prevailer with the ſtrong God, it was foreign Componitar ex foreign principatum obtinutt & foreign Deusteſt igiturthe name given to Jacob, becauſe he prevailed with God. Now what mighty valiants were in Iſrael, appeareth by thoſe worthies that followed David, and ingaged with him in his wars, of whom we read in 1 Chron. 11. 47. Theſe figured out the ſtrength and agility of the Saints, who ſhould be able to reſiſt foreign Prin…eps dei, aut qui principalem potentiam obtinuit a deo. Hor. 12. 3.temptation, and, as the Apoſtle ſaith, ſhall abide in him, and overcome the wickedone, 1 John 2. 14.
Some underſtand theſe mighty ſtrong men to be the Prophets and Miniſters of God, ſuch as he called to be watchmen over the houſe of Iſrael, in whom the Lord dwelt mightily by his Spirit, and they were deputed to watch over the Church of God.
But I moſt of all thinke it is meant of the ſafety of the Saints reſting in Chriſt. It was and is the manner that Kings had a Guard about their lodgings, that they might be ſecured from harms. It appears by theſe words that King Solomon had every night threeſcore valiant men for his Guard, expert in Battaile, that did keep the watch, that ſo he might ſleep in ſafety. Here is alſo mention made that they are the valiant of Iſrael, they were ſuch as might be truſted. Now Solomons Bed was Guarded by theſe valiant men of Iſrael, whereby is figured that the Saints reſt free from danger and feare, in Chriſt.
Hence Obſerve,
That the Saints reſt ſecurely in Chriſt, and are ſtrongly guarded againſt all dangers whatſoever. There be many enemies that ſeek to deſtroy the Spouſe, all the infernall powers are ſet againſt her; all cruell and bloody Tyrants breath out threatnings and terror, as if they would utterly deſtroy her, but having found her beloved, ſhee finds reſt and peace in him. There can no enemy come neer the Spouſe to hurt her, neither can any evill come neer her. Hence it is, when Chriſt comforteth his Diſciples againſt the perſecution of the world, he ſaith, Theſe things have I ſpoken unto you, that in me yee might have peace, in the world you ſhall have afflictions, but be of good comfort, for I have overcome the world, John 16. 33. then however the caſe ſtands with the Saints here in the world, they reſt ſecurely in Chriſt. This Guard is further deſcribed in the following words.
VERS. 8.
They all hold Swords, being expert in war, every man hath his Sword upon his Thigh, becauſe of the feare of the night.
IN this Verſe theſe men of the guard are deſcribed by a ſecond qualification, and that is externall. This is denoted by their hands holding the Sword, by which poſture they ſhew themſelves to be expert in war, and their readineſſe to fight, having every man his Sword upon his thigh. And laſtly, the end of all this watching, becauſe of the feare of the night.
They all hold Swords, &c.
They hold) or, are apprehended of the Sword: that is, girded about with it: what this Sword is, may appeare from Heb. 4. 12. namely, the living power of the word of God, and is called in Revel. 1. 16. A two edged Sword; and the Sword of the Spirit, Epheſ. 6. 17. And hence the Apoſtle uſes the terme of holding forth the word of life, Phil. 2. 16.
Being expert in war.
Expert, or taught, God is ſaid to teach the fingers of his people to war, and their hands to fight. So they are taught of God to vſe the Sword of the Spirit, that ſo they wax ſkilfull in the Lords Battells, and have their ſenſes exerciſed to diſcerne good and evill; Heb. 5. 14. That is; they that are tried of God, and have experience, are ſuch as have their ſenſes exerciſed, or School'd, as the Greeke word ſignifies. So that here the Saints are commended for their ſkill and dexteritie.
Now followeth their readineſſe to fight.
Every man hath his Sword upon his thigh.
This was the manner and cuſtome of the people of the Jews, to ſtand with their ſwords, as appears in that it is ſaid unto Chriſt, Gird thy Sword upon thy Thigh, O mighty one, Pſal. 45. 4. This denotes readineſſe in the Spouſe to fight againſt all her enemies, in the uſe of all her ſpirituall weapons. Thus the Lord appointed the Children of Iſrael to put every man his Sword by his ſide, and to goe in and out from gate to gate, throughout the Camp, and ſlay every man his Brother, and every man his Companion, and every man his Neighbour. So the Saints are ready (as with Swords upon their thighs) to ſtand againſt, and reſiſt their ſpirituall adverſaries.
Now followeth the end, or the reaſon of this ſtrict Guard.
Becauſe of the feare of the night.
Feare, or terrour in the night. The night is a time of the greateſt feare and dread, and the time of moſt evill and cruell actions: Chriſt compares his laſt comming to a Thiefe in the night, becauſe it will be ſuddain and dreadfull to ſome. The greateſt dangers are for the moſt part by night, as the Diſciples were in perill of drowning in the fourth watch of the night, Matth. 14. 25. And at night the Angell ſmote the firſt-borne of Aegypt, Exod. 11. And as for Thefts, Murthers, and other ſuch like miſchiefs, they are often done in the night, as appears, Job 24. 14. The murtherer riſing with the light, killeth the poore and needy, and in the night is as a Thiefe. And the enemies of Judah ſaid, Let us goe up by night, and deſtroy her Pallaces, Jer. 6. 5. Therefore the night is a time wherein we need to ſtand armed, and to be ready upon our watch, as we have example in Nehem. 4. 22. Thoſe that laboured in the day, were a Guard in the night. So the Saints are to fight with the Prince of darkneſſe, and to withſtand the powers of the world, and againſt ſpirituall wickedneſses in high places: therefore it is needfull, that they ſtand upon their Guard, putting on the whole Armour of God, that they may be able to ſtand in the evill day: we muſt therefore ſtand with our loines girt about with truth, having on the Breſt-plate of righteouſneſſe, Epheſ. 6. 12. 14.
Hence Obſerve,
That the Saints are always to keep a ſpirituall Guard about them. They are alwayes to take hold of the Sword of the Spitit: he that wants his materiall Sword is not fit for the field of this world, no more is he for the regiment of Chriſt, that wants his ſpirituall Sword. And then Chriſtians had need be expert and ſkilfull in applying of the Sword of the Spirit, and not onelyonly expert, but alwayes ready, having their loins girt, that is, being filled with ſtrength and valour, becauſe of ſpirituall wickedneſſes that war againſt them, and ſeeke to deſtroy them. It followeth.
VERS. 9.
King Solomon made himſelfe a Charriot of the wood of Lebanon.
AS the former Verſe, ſo this and the following Verſ. muſt be taken for the ſpeech of the Spouſe; or at leaſt an Apoſtrophe of the Spirit to a Chriſtian hearer. It delivereth a narration touching ſome glorious frame made by Solomon, who was a type of our Myſticall Solomon. What this building may properly be called, is hard to ſay: the Hebrew word Apirion is not found elſewhere in Scripture, it ſeems to be derived of Parah, which ſignifies to flouriſh, and bring forth fruit. Some take it to be meant of ſome ſtately Pallace built by Solomon. Some turne it, a Horſe-litter, or Charriot, and ſo it ſignifieth any thing that is carried in pomp and ſtate; and herein it ſeemeth to be holpen by the Greeke, where it is Phoreion, which is an inſtrument to carry, as a Horſe-litter, or the like.
Arius Montanus turnes it a Bed-Chamber, namely, ſuch a one as is prepared for the Bride and the Bridegroome to lodge in; ſo that according to this verſion it muſt be meant of the royall and ſumptuous Bride-Chamber, which Solomon built in his owne Pallace, which was for the Daughter of Pharaoh, King of Aegypt, whom Solomon married, and for whom he built Vi…e, Rab. Silomoth, and Rab. Abraham.an houſe, as appears, 1. Kings 9. 24.
The Jewes that knew not Chriſt, applyed this to the Tabernacle, others to the Temple, unto which the Church of the Jewes were called, after they came out of Aegypt, through the Wilderneſſe. But however the Temple was a figure of Chriſt, unto whom we muſt refer it, in reſpect of the ſpirituall myſtery thereof. The Charriot here then is meant, of the Spouſe the myſticall body of Chriſt, which by the preaching and profeſſion of the Goſpell, carrieth Chriſt up and downe, as in a Charriot, in the middeſt whereof Chriſt ſitteth, to teach, direct, and governe: So that Chriſt rideth up and downe gloriouſly in his Saints, who hold forth the word of truth, and profeſſe his name before men, and glorify him on Earth.
Hence Obſerve,
That the Saints by holding forth the word of truth, doe carry Chriſt gloriouſly as in a Charriot. The Saints are called Chriſts garments in Pſal. 45. All thy Garments ſmell of myrre, &c. Chriſt would be as it were naked in the world, were it not for his Saints: ſo he doth onelyonly ride gloriouſly, and proſper in his Saints, riding and triumphing in their ſouls, as in his Charriot of ſtate, wherein he is glorified. Now followeth the externall matter of this building.
Of the wood of Lebanon.
Trees of Lebanon, that is, of Cedar-wood that grew on Lebanon: theſe Trees were Cedars, an uncorrupting wood, well repreſenting the Spouſe in her regenerate eſtate, and therein Chriſt tryumpheth. Every believer is a Cedar growing in the Courts of God, Pſal. 92. 12. The Cedar coveteth to grow on the Mountains, and eſpecially they grow upon the high Mountaine of Lebanon: which word Lebanon of Laban, ſignifieth white, it may be from gum or frankincenſes whiteneſſe, iſſuing from the Trees of that Mountaine. All which may reſemble the purity and righteouſneſſe of the Saints. The Saints are like the Cedars of Lebanon, which bring forth fruit in their age, growing from ſtrength to ſtrength; in compariſon of whom, all the men of the world are but ſhrubs. It was of Cedar that Solomon built the Temple, and all his glorious buildings: So it is of Saints that Chriſt makes his Temple, his Bed, his Charriot, he rides glorious in the hearts and mouths of his Saints, by the word of truth and righteouſneſſe. Now followeth a particular deſcription of all the parts of this Charriot.
VERS. 10.
He made the Pillars thereof of ſilver, the bottome thereof of gold, the covering of it of purple: the midſt thereof being paved with love, for the Daughters of Jeruſalem.
AS the Spouſe had in the verſe before, ſpoken of Chriſts Charriot in generall: ſo now ſhee commeth to deſcribe it by peece-meale, as it were, affirming that the pillars were of ſilver, the bottome Gold, &c. all which is taken from the glory of Solomons Charriot, which muſt needs excell in outward glorie. This Chariot is the Church wherein Chriſt rideth in triumph and glorie: Or elſe by the Chariot, wee may underſtand that with which he carries his Saints up and downe in the world.
He made the Pillars thereof of ſilver.
There were two Pillars in the Temple, the one called Jachin, the other Boaz, as much as to ſay, ſtabilitie, and ſtrength, and ſo in the Church of the New-Teſtament, James, Cephas and John, are called Pillars, Gal. 2. 9. becauſe by preaching the doctrine of Chriſt, they did, as it were ſuſtaine the Chariot of the Church, by the word of truth. So in Prov. 9.
Wiſedome built her houſe, and hewed out her ſeven Pillars: The truths of Chriſt are as ſo many pillars to ſuſtaine the Church.
Hence Obſerve.
That the Truths of Chriſt, are the Pillars of the Church.
The word of God is likened to refined ſilver, in Pſal. 12. and here to Pillars of ſilver, to beare up and ſuſtaine the Chariot of Chriſt; to wit, his Church. There are many contentions in the world, and moſt ſtrive for Maſterſhip, but he is moſt like to prevaile, that hath truth on his ſide; for truth is a ſtrong Pillar, and more able to uphold us, then wee are to uphold it. She goeth on further to deſCribe the Chariot.
The bottome thereof of gold.
This bottome; or ſeate of gold, ſeemeth to have reference to the golden mercy ſeate, over the Arke in the Temple, on which God is ſaid to ſit, Pſal. 80. 2. As on the Cherubims, which were upon the Arke of the Covenant, in the Sanctuarie from whence God gave Oracles to his people, when they ſought unto him, as appeares, Exod. 25. 22. So here the bottome or ſeate of this Chariot, on which the Saints doe reſt on, may be taken for the doctrines, faith and grace, whereon they reſt, as on a ſure foundation.
Hence Obſerve.
That the Saints reſt upon a ſure foundation.
The Covenant of grace apprehended by faith, is more precious than gold and ſilver, 1 Pet. 1. 7. The Saints reſt on a bottome of gold, to wit, the ſure word of God, which the Apoſtle cals a ſure word of propheſie, 2 Pet. 1. 19. And the Apoſtle tels us, that Chriſt is our only foundation, 1 Cor. 3. 11. And in verſe 12. he ſaith, Now if any man build upon this foundation, gold, ſilver, precious ſtone, &c. By theſe are ſignified ſolid, precious, divine truths and revelations of God, pure doctrines, and the like. The Prophet Iſaiah, and ſo John in his revelation tels us, that the heavenly Citie, the new Jeruſalem was to be built of gold, ſilver, and precious ſtones.
A third deſcription of this Chariot followeth.
The covering of it of purple.
By the covering may be meant the ornaments or hangings about the Chariot. Purple, was the garment of the vertuous woman, to wit, the Church in Prov. 31. 22. and purple was the garment alſo of the fornicatrix, to wit, the falſe Church, Revel. 17. 4. Purple was a Kingly cloathing, for in ſuch cloathing the Jewes put Chriſt, when they would declare him King, though with their affections derided him. And as the falſe Church would be accounted honourable and glorious, ſo ſhe puts upon her the royall colours of Chriſt. Purple is a certain juyce had from a ſhel-fiſh of that names of which fiſhes it is ſaid, Cum vita ſuccum eum evomunt, together with their lives loſſe, they doe evomite that purple juyce. Upon which conſideration it hath its Plin. lib. 9. cap. 36.colour of blood. This princely colour denotes unto us the heavenly glorie of the Saints, as alſo the blood and death of Chriſt, in the participation whereof a Chriſtian becomes beautifull and glorious.
Hence Obſerve.
That the Saints, by participating in the blood of Chriſt, and being cloathed with his righteouſneſſe, are made very glorious.
Chriſt is ſaid to have waſhed us in his blood; and to make us Kings and Prieſts unto God, &c. Revel. 1. 5, 6. And in Revel. 7. 14. The Saints are they which Came out of great tribulation, and have waſhed their robes, and made them white in the blood of the Lamb. It is the greateſt dignitie and glorie of believers, that they are made cleane and pure by the blood of the Lamb.
Thus the Chariot of Chriſt is made up.
Firſt, Of the ſilver Pillars of his word and truth.
Secondly, Of the Covenant of grace, as on the bottome of gold, whereon the Saints reſt.
And laſtly, Of the purple and glorious ornaments, which is given the Saints through his blood. It followeth.
The middeſt thereof being paved with love, for the daughters of Jeruſalem.
The middeſt, is to be taken for the inmoſt part of the Chariot, which is ſaid to be paved with love, that is, wrought with lovely workes, whereby the daughters of Jeruſalem (to wit, the elect of God) are drawne unto God himſelfe, by the feeling of his love towards them.
Hence Obſerve.
That Chriſt drawes his people unto himſelfe by a principle of love.
Hence it is, That the Chariot wherein Chriſt carries his people in, is paved with love. Chriſt doth ſo affectionately love his Spouſe, that he doth ingrave her on the palms of his hands, Iſa. 49. 16. and carrieth her upon his heart, as the high Prieſt bare the names of the Children of Iſarel, on his pectorall or breaſt-plate, to wit on his heart, Exod. 28. 29. Chriſt doth diſplay the banner of love over the ſoule, and ſo draweth it after himſelfe. Such as is the love of Chriſt, is the pavement of his Coach. Thus farre the deſcription of Chriſts chariot.
Now followoweth the deſcription of his perſon.
VERS. 11.
Go forth O ye Daughters of Zion, & behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Eſpouſalls, and in the day of the gladneſſe of his heart.
SOlomon being advanced, the people of Jeruſalem are called forth to behold his glory, but under this, Chriſt and his people are moſt intended: the Saints are onelyonly fit to contemplate upon Jeſus Chriſt, and Chriſt onelyonly affords matter of heavenly ſpeculation. For the better underſtanding of theſe words, obſerve,
Firſt, The perſons called out, and they be the daughters of Zion, Come forth O yee daughters of Zion, &c.
Secondly, The end of their being ſo called out, and that is, to Behold or contemplate on King Solomon.
Thirdly, The deſcription of Solomon, and this is done, by introducing him crowned.
The Crowne is made excellent.
Firſt, In reſpect of the perſon that crownes him, and that is his mother.
Secondly, In reſpect of the time of his coronation: and that is the time,
Firſt, Of his marriage.
Secondly, Of his hearts rejoycing.
Come forth O ye daughters of Zion, &c.
Zion, was a glorious Fort, ſeated in an upper place of Jeruſalem, inhabited of the Jebuſites, before David ſurpriſed it: but afterward it was called the Citie of David, 2 Sam. 5. 7. The word in Engliſh ſignifieth a Looking-glaſſe, or a proſpective ſigne: a terme well befiitting it, becauſe it was a watch Tower over Jeruſalem. It was called the holy Citie, and the Lords mountaine, Iſa. 5. 2. Joel. 3. 17. becauſe the Temple was built there.
The Daughters of Zion, were the women dwelling therein, but all men and women are compriſed in the phraſe; ſo were all Townes and Cities called daughters to the Mother Zion. The Daughters figured out the Saints of God, which are alſo called. Virgins, and doe follow the Lamb, Revel. 14. 14. Theſe Daughters are called forth to a further degree of knowledge, and out of their former eſtate.
Hence Obſerve.
That the Saints are called out of their darke eſtate, they are in by nature, unto a ſtate of more knowledge by the Spirit of Chriſt.
Ye are called out of darkneſſe into marveilous light, ſaith the Apoſtle, 1 Pet. 2. 9. And ſo ſaith the Prophet, The people that ſate in darkneſſe have ſeene a great light, they that dwell in the Land of the ſhadow of death, upon them hath light ſhined, Iſa, 9. 2.
Now followeth the end for which the Daughters of Zion are thus called out.
And behold King Solomon, with his Crowne, &c.
Under Solomon is meant Chriſt (whom Solomon figured in his Kingdome) crowned with glorie and honour in his Church. The Daughters of Zion are called forth to behold his glorie and dignitie, his worth and excellencie, even with his Crowne or diadem, wherewith he was inveſted. Thus it was ſaid to John, Come and ſee, Revel. 1. And againe, Tell ye the daughters of Zion, Behold thy King commeth, Matt. 21. 15. So here behold King Solomon with his Crowne of glorie, and dominion and victorie.
Hence Obſerve.
That the Saints are called forth to behold and contemplate the excellencies of Christ.
If Shebaes Queene came from the uttermoſt parts of the earth, to behold Solomons glorie? how much more ſhould wee come forth of our luſts, and from the world, to contemplate on his glorie, who is farre greater then Solomon, Matth. 12. 42. for by ſo Beholding him though as in a mirrour, we are changed into his image, from glorie to glorie, as by the Spirit of the Lord, 2 Cor. 3. 18. But how ſhall the naturall man behold Chriſt in his glorie, when as he perceiveth not the things of God, for they are fooliſhneſſe to him, neither can he know them, becauſe they are ſpiritually diſcernd, 1 Cor. 2. 14. Then let the Daughters of Zion come forth, for they only can contemplate on the ſpirituall glorie of Chriſt, and can judge a right thereof.
Now followeth the deſcription of our Solomon, to wit, Chriſt, and this is by introducing him crowned. This Crowne is made excellent, Firſt, In reſpect of the perſon that crownes him.
The Crowne wherewith his Mother crowned him.
Chriſts myſticall Mother is the Church of the faithfull, that with the Apoſtle, travaileth till Chriſt be formed in her. The Saints by faith, do ſpiritually conceive and bring forth Chriſt, Gal. 4. 19. And Chriſt ſaith, they that doe his will, are his Siſters and Mothers, Mat. 12. 50. It is moſt true that God hath advanced Chriſt, and ſet the crowne of glorie and dominion upon him, Pſal. 8. Heb. 2. 9. but yet withall, his Mother doth alſo after a ſort, ſet the Crowne of glorie upon his head. Seeing the Spouſe is the fullneſſe of him that filleth all in all, Epheſ. 1. 2. and the Church is ſaid ſometimes to be the Mother of Chriſt, Rev, 12.
As for the Crowne it is a ſigne of victorie and dominion, Pſal. 21. And when Chriſt fighteth with his enemies, He hath on his head many crownes or diadems, Revel. 19. 11. 12. So when Chriſt ruleth over the Saints, they by their ſubmiſſion doe put a Crowne upon his head, acknowledging his power.
Hence Obſerve.
Firſt, That Chriſt is inveſted with a Crowne of ſoveraignty and power. He is crowned with glorie and honour, Pſal. 8. 5. The Father hath exalted him, and put all things under his feet, Heb. 2. and hath given all things into his hands, John 3. 35.
Secondly Obſerve.
That Chriſt is crowned with honour and dignitie by his Church.
As the Father hath honoured his Sonne, by ſetting a Crowne upon his head, and putting a Scepter into his hand: ſo the Saints by ſubmitting unto his Law, and authority, doe honour him alſo, acknowledging all his dignitie, that the Father hath put upon him. Thus it is ſaid of the Church of the Gentiles, that they ſhould be a Crowne in the hand of the Lord, and a royall diadem in the hand of God, Iſa. 62. 3. The Apoſtle calleth ſuch, as he had gained by the preaching of the Goſpell, his Crowne and glorie, Phil. 4. 1. How much more may Chriſt himſelfe account his Church, which he hath purchaſed by his owne blood, his crowne and glorie. This Crowne is alſo made excellent from the circumſtance of time.
In the day of his eſpouſals, &c.
This muſt needs be meant of the time, when Chriſt was eſpouſed to his Church; even the day of the Covenant made betwixt Chriſt and his people, Ezek. 16. 8. And the Lord ſaith unto Jeruſalem: I remember thee, the kindneſſe of thy youth, the love of thine eſpouſals, when thou wenteſt after me in the Wilderneſſe, Jer. 22.
Hence Obſerve.
That the Saints are eſpouſed unto Chriſt. This is that which the Apoſtle tels the Corinthians, when he ſaith, For I have eſpouſed you unto one Husband, that I might preſent you as a chaſt Virgin to Chriſt, 2 Cor. 11. 2. And the Lord ſaith, I will betroth thee unto me, &c. Hoſ. 2. 19. that is, I will eſtabliſh my Covenant of grace with thee to forgive thy ſins, and to take no notice of thy unworthineſſe. Now followeth the ſecond circumſtance of time
And in the day of the gladneſſe of his heart.
Theſe words plainly intimate, that Chriſt did not only marrie himſelfe unto his Spouſe, but alſo that he did it freely with a gladſome ſpirit.
Hence Obſerve.
That the eſpouſing of the Saints unto Chriſt, is matter of great joy unto him. Thus it is ſaid in the Prophet, As the Bridegroome rejoyceth over the Bride, ſo ſhall thy God rejoyce over thee, Iſa. 62. 5. So that looke with what kind imbracings, and what great affection, a bridegroome receiveth his Bride, with the ſame, and greater doth Chriſt receive his people. So much for the third Chapter.