Exposition of Song of Solomon, Chapter 7
Canticles. Chap. 7.
Verſ. 1, 2, 3, 4, 5, &c.
How beautifull are thy goings with Shoes, O Princes Daughter? The joynts of thy Thighs are like Jewells, the worke of the hanas of a cunning Work-man.
Thy Navell is like around Goblet, which wanteth not liquor: thy Belly is like an heap of Wheat ſet about with Lillies.
Thy two Breaſts are like two young Roes that are Twins.
Thy Neck is a Tower of Ivory, thine eyes like the Fiſh-pools in Heſhbon; by the gate of Bath-rabbim: Thy Noſe is as the Tower of Lebanon, which looketh toward Damaſcus.
Thine head upon thee is like Carmel, and the haire of thy head like purple: The King is held in the Galleries, &c.
HERE'S another commendation of the Spouſe by her ſeverall parts: If it be demanded why it is ſo, ſeing there is no new thing fallen out between the former commendation and this? The anſwer is this, here is a new occaſion notwithſtanding, of praiſing the Spouſe: for the former was to comfort her, and to raiſe her up after her affliction and ſorrow, by aſſuring her that ſhe was even as precious and beautifull in his eyes, as ſhe was before her unkind dealing. And now having in a ſhort digreſſion anſwered all the doubts that the Spouſe might make, ſhewing that his withdrawing himſelfe was for her good, even to call her to a more neer communion with himſelfe. And now this commendations which is from the feet to the head, ſheweth how comely and delectable ſhe was in her returning unto him; ſo that here is declared the judgement that Chriſt ſtill retaineth of his Spouſe, by proſecuting the commendation of her, in the reſt of her members: to wit, Her Feet, her Thighs, her Navell, her Belly, her Breaſts, her Neck, her Eyes, her Head, her Stature, her Mouth, and now her heart is ſetled and eſtabliſhed, ſhe reſteth ſecured that Chriſt and ſhe ſhall never be ſeparated, that ſhe ſhall never fall from grace, neither will her beloved fall from his love.
The particular members of the Spouſe are here deſcribed in another order then before, in Chap. 4. and Chap. 6. for there the commendations began at her head, and ſo deſcended to her lower parts, even to her feet; but here it begins at her feet, and to other parts upward unto her head.
Some thinke this deſcription was made by the friends of the Spouſe, ſpoken of in the former Chapter, becauſe Chriſt is ſpoken of as another or third perſon, as in Verſ. 5. & 9. but we may take it for the continued ſpeech of Chriſt, making an end of the commendations that he began in the former Chapter. Let us come to the particulars themſelves.
How beautifull are thy feet with Shoes, O Princes Daughter?
The Shulamite or Spouſe of Chriſt is here admired for her beauty and Ornaments, that her beloved hath furniſhed her withall, and it's expreſſed thus.
How beautifull are thy feet, &c.
The feet are the inſtruments of walking too and fro, we may read, How beautifull are thy goings, &c. Sometimes by the feet are meant ſound affections, as in Eccleſ. 4. but here we may take it for her obedience and faith, and walking in the truth, being now ſet free by the Sonne, as in John 8. 32. walking in the liberty of Chriſt, Gal. 5. 1. And it's added,
How beautifull are thy feet with Shooes.
To goe bare-footed was a ſigne of Captivity and affliction, Iſa. 20. 4. 2. Sam. 15. 30. And when the Lord mentions his favours to the Church, he ſaith, I ſhod thee with Badgers skin, Ezek. 16. 10. The feet of thoſe that preach the Goſpell are ſaid to be beautifull, Rom. 10. 15. So here, the Spouſe in her returne to Chriſt, is ſaid to be alſo beautifull, being as it were, ſhod with the preparation of the Goſpell, Epheſ. 6. 15. By the knowledge and obedience of which, ſhe is ſet in the way of Chriſt, whereby her feet and goings are beautifull and glorious. Hence Obſerve,
That the Saints in their returning to, and walking in Chriſt, are very beautifull and glorious in their goings. It is a glorious thing to walke in Chriſt, to walke in the Spirit: thoſe that thus walke are ſaid To make ſtraight paths for their feet, Heb. 12. 13. Sin is called our owne wayes, and crooked wayes, that are not good, but to walke in Chriſt, and in the ſpirit, is to walke in beautifull paths. When we walke in darkneſſe and bondage, we walke as it were, without ſhooes, bare-footed, but when we walke in the knowledge and counſell of God, then we walke, as it were, with ſhooes, being ſhod with the preparation of the Goſpell. Thus much for the glory of her walkings, her honour is yet further ſet forth in that it's ſaid,
O Princes Daughter!
The Hebrew Bath-nadeb, ſignifieth Daughter of the beautifull, or, Of the Prince or noble: then we may read, O bounteous Princes Daughter. Princes are named bountifull, as being free, liberall, and willing to doe good to others. To be a Sonne of Belial, is to be of a wicked diſpoſition, Deut. 13. 13. And to be the Sonne of a Noble, is to be of an ingenuous and noble diſpoſition, Eccleſ. 10. 17. Hereby is noted, that the Spouſe is of a Noble race, of a free diſpoſition, ready to communicate to others of the grace ſhe hath received.
Hence Obſerve,
That the Saints are of a noble parentage and diſpoſition. Theſe are they which are not borne of blood, nor of the will of man, nor of the fleſh, but of God, John 1. 13. The Spouſe is called the Kings Daughter, Pſal. 45. The word which dwelleth in us, is called the word of the Kingdome, becauſe it brings a Kingdome with it: and the Saints are called Children of the Kingdome: The Kings Daughter is to be borne, not according to the fleſh, but according to the promiſe: like Iſaac, which was Heire to Abraham in his houſe, whereas Iſhmael and his Mother were caſt out of doors. The Apoſtle affirmeth that the Saints are not Children of the Servant, but of the free woman: And John ſaith, We are born of God, and his ſeed remaineth in us, 1 John 3. 9. As by ſeed man is borne of carnall conception, ſo by the Spirit he is born of ſpirituall regeneration. And as the Saints are of an honourable birth, ſo they are of a noble ingenuous diſpoſition, they are free and ready to communicate. When the reſtauration of glory is promiſed to the Church, it is ſaid, that (Nabal) the foole, or vile perſon, ſhould no more be called (Nadib) liberall, or bountifull, Iſa. 32. 5. That is, the fool or vile perſon ſhall no more be called a Prince, or one that is bountifull, but he ſhall be called ſuch as he appears to be in his Villany. Thus much for the commendations of the feet of the Spouſe, with the Epithite given her, O Princes Daughter: now followeth the praiſe of her Thighs, in the next words.
The joynts of thy Thighs are like Jewells, the worke of the hands of a cunning work-man.
The Originall word here Tranſlated joynts, is not found elſewhere in Scripture; it ſignifieth turnings, or things that doe compaſſe about. Some underſtand it of the Girdle wherewith the Spouſe was girded, which they did uſe to weare in old time, lower by much then we doe, even upon their Thighs, as appears by Pſal. 45. 3. Or about the loynes, as Mat. 3. 4. And the Apoſtle uſeth the ſame phraſe, when he ſaith, Gird up the loynes of your mind, and be ſober, 1 Pet. 1. 13. And Paul exhorteth to have Our loins girded about with truth, Epheſ. 6. 14.
But we may rather take the Thighs to be the bones that turne and move in the hollow of the Thighs: theſe may be taken for the whole Spouſe, and all her parts, every part having in it comelineſſe, beauty, glory and ſtrength: noting the upright, goodly, and glorious ſtature, and geſture of the Spouſe, who walketh in a due and comely poſture. Theſe her Thighs,
Are like Jewells.
Jewells are very fine and coſtly: if we refer it to the Girdle, it ſhews the fineneſſe and ſumptuouſneſſe of it, but if to the Thighs, then it notes they were neat, and comely. It's added.
The worke of the hands of a cunning work-man.
The Hebrew Aman ſignifies fidelity and ſkillfullneſſe in his workmanſhip: So we may read it, The worke of the hands of a cunning Artificer, or, faithfull Craftſman: this is added, to note the excellency of the work or frame of the Spouſe, even like unto Jewells that have moſt cunning and curious workmanſhip beſtowed upon them: ſuch is the glory, comelineſſe, and beauty of the Spouſe, and of her particular members. Hence Obſerve,
That the frame and proportion of the Spouſe, with all her particular members is very beautifull and glorious. It's like the curious workmanſhip of ſome cunning Artificer in Jewells and precious ſtones, curiouſly cut and wrought out. The Churches proportion, geſture, ſtature, walkings, and converſations, is the divine and gracious workmanſhip of God, The worke of his hands, Iſa. 60. 21. So that God himſelfe is the chiefe Artificer, to frame this heavenly work upon the ſoul. As Bezaliel, and Aholiab, were filled with the Spirit of God, in wiſdome, underſtanding, knowledge, and Workmanſhip, to find out curious works, to worke in gold and ſilver, and the art to ſet ſtones, for the making of the Tabernacle, and the Mercy-ſeat, and Aarons Garments. So the Lord by his glorious Spirit, doth make his Spouſe a more beautifull frame then Aaron was, by that divine work of Spirit, life and glory, that he frames and ſets up in the ſoules of his.
It followeth.
VERS. 2.
Thy Navell is like a round Goblet which wanteth not liquor: Thy Belly is like an heap of Wheat, ſet about with Lillies.
THe Spouſe being before commended for her walking in the Goſpell, and in the truth of Jeſus: ſhe is now further praiſed for her propagating the glorious truth to others, and therefore ſhe is here compared to a woman conceiving and nouriſhing her Children. The Shulamite, or Spouſe of Chriſt is firſt commended by being likened to a woman with child, travelling with, and bringing forth Children. And ſecondly, nurſing them with the Breaſts of her conſolation, as 'tis ſaid, Iſa. 66. 11. Firſt it's ſaid,
Thy Navell is like a round Goblet, &c.
The Navell is that by which the Child is nouriſhed in the womb, and this is ſet forth by the forme of a round Goblet, or, cup of roundneſſe, that is, very comely and beautifull to the ſhew, as we ſee Globe Glaſſes, or ſtanding cups are, that be made after that faſhion. It's added.
Which wanteth not liquor.
This ſhews the cup to be plentifull, that is, full to the top, and overflowing, as David ſpeaks, Pſal. 23. 5. Or, we may read the words thus, Let not the liquor faile, as though in earneſt affection of deſire, there were a wiſhing for a conſtant and full ſupply of grace, towit, that the womb of the Spouſe compared to a round cup, might never decay or be conſumed, but rather that it might be like the Widows pitener of Oile mentioned, 1 Kings 4. 2.
The word tranſlated liquor, ſignifies mixture, that foreign Mixtio, commixtio, complexio, Temperamentum: vinum aqua mixtum ita ut duae ſint partes aquae una vini tantum verbum foreign Miſceretemperare.is, liquor mixed, and ſo made fit for nouriſhment; for in the hot eaſterne Countrie, they uſed to mixe their wine, ſometimes with water, and ſometimes with milke, to allay the heat thereof: ſo wiſdome is ſaid to mingle her wine, Prov. 9. 2. And in Chap. 5. 1. Chriſt dranke his wine with his milke. And there is mention made of ſpiced wine, Chap. 8. 2. that is, mingled with ſpice to make it the more refreſhing & comfortable. The Navel therefore not wanting mixture, denotes the abundance of ſupply of ſpirituall nouriſhment in his Spouſe, for the cheriſhing of her young ones: ſhe is not deſtitute of food, &c.
Hence Obſerve.
That the Spouſe is ſupplyed with abundance of divine grace, to nouriſh and cheriſh her owne Children.
The Lord by his Spirit and graces, doth furniſh the Spouſe to feed and refreſh her owne Members. She hath wherewithall to nouriſh them, as it were in the wombe, and alſo ſtrength to bring them forth. Hence it is, that the Apoſtle in preaching the Goſpel is likened to a Father that begetteth, as in 1 Cor. 4. 15. For though you have ten thouſand inſtructers in Chriſt, (ſaith he) yet have yee not many Fathers: for in Chriſt Jeſus I have begotten you through the Goſpell. And ſometime he is likened to a Mother, where he ſaith, My little Children of whom I travell in birth, untill Chriſt be formed in you, Gal. 4. 19. As if the Apoſtle had ſaid, ye are my children, whom with much paine and travel, I formerly brought forth to Chriſt, but you have corrupted your ſelves againe, and fallen from your former profeſſion; and therefore now I travell with you again, till Chriſt be againe formed in you, and you receive the right ſhape of Chriſtians. And againe, ſometimes the Apoſtle is compared to a Nurſe that cheriſheth her Children, when he ſaith, Wee were gentle among you, even as a Nurſe cheriſheth her Children, 1 Theſ. 2. 7. that is, wee were tenderly affected, as a Nurſe that beareth with a froward Child, and patiently taketh all paines with it, as if ſhe were the mother. By all this, wee ſee that the Lord makes his Spouſe as a Mother, or a tender Nurſe, unto whom he communicateh all good things, for the nouriſhment and refreſhings of the Saints. It followeth.
Thy belly is like an heap of wheate, ſet about with Lilies.
The fruitfullneſſe of the Spouſe is reſembled by an heap of wheate, and her pleaſant ſweetneſſe is reſembled by the Lilies. A farther ſupply, & growth in grace is here noted, by likning the belly of the Spouſe to a heap of wheat: for, in the harveſt, they gathered their Corne together into heapes, Ruth. 3. 7. Mich. 4. 12. 13. now her belly likened to ſuch a heape of wheate, denotes the ſpirituall harveſt being come, ſhe was ready to bring forth abundance of fruit, having great ſtore of good iſſue, like a wheat heap; her belly is farther praiſed, in that its ſaid, it was
Set about with Lilies.
In Judea, their corne flooers were in open fields, and therefore were hedged about for defence: ſo the belly of the Spouſe being big and ready to bring forth fruit, is beſet with ſweet and comfortable Lilies, for the encreaſe of her comfort and joy,: ſo that the Spouſe is, as it were invironed about with grace and protection.
Hence note.
That the Spouſe hath not only the juice of grace abundantly to nouriſh her Children; but is becompaſſed with ſweet mercies and comforts.
It is ſaid that the Harlots way is hedged with thornes, Hoſ. 2. 5. but the Spouſe is beſet with ſweet Lilies: God doth comfort and protect his Spouſe with love, ſweetneſſe and mercy.
It followeth.
VERS. 3.
Thy two Breaſts are like two young Roes that are twins.
THis is a farther commendations of the Spouſe, her breaſts are ſet forth to be freſh and luſty, whoſe milke is not conſumed with age or yeares: for they are ſaid to be like the twins of a Roe-buck; that is, they are equals even, one of them is not greater then the other. Equallitie in womens Breaſts make much for the beautie of them. Theſe Breaſts of the Spouſe, are ſuch as miniſter ſweet conſolations and refreſhings to ſuch as are Babes in Chriſt, who ſuck the ſincere milke of the word, as it is in 1 Pet. 2. 2. So the Children of the Church are ſaid, To ſuck and be ſatisfied with the breaſts of her conſolations, and that they may milke out, and be delighted with the abundance of her glorie, Iſa. 66. 11. See the words of this verſe alſo expounded before, in Chap. 4. 5. where the words, and alſo the ſenſe are the ſame, as here in this reſemblance; wherefore I ſhall paſſe to that which follows.
VERS. 4.
Thy neck is as a Tower of Ivory, thine eyes like the fiſh-pools in Heſhbon, by the gate of Bath-rabbim: thy noſe is as the Tower of Lebanon; which looketh toward Damaſcus.
IN this verſe there is commended three ſeveral parts of the Spouſe, viz. her necke, her eyes, her noſe.
Thy neck is as a Tower of Ivory.
This compariſon doth not much differ from that former, where he ſaith, Thy neck is as the Tower of David, built for an armorie: ſaving that there he reſpecteth ſtrength and force, making mention of the ſheilds of mighty men: but here by ſaying it was of Ivory, he meaneth, that it was white and pure, as being made of pure matter, and of a cleare colour, the Ivory being of a cleareare white. The neck being compared to a Tower is meant ſtreight and upright: and as it was commended before for ſtrength; ſo here for beautie. So then wee may underſtand by this compariſon of the Shulamiteſſe, her neck being likened to a Tower of Ivory, the power and glorie of the Church, in reſpect of the cleareneſſe and puritie of her doctrine, and upright judgements, whereby her Children are guided and governed, with ſweetneſſe, peace and liberty.
Hence Note.
That the Saints are glorious, in reſpect of thoſe divine diſcoveries of truth, that Chriſt doth manifeſt unto them.
Chriſt tels the Jewes, That if they would continue in his word, they ſhould be his Diſciples indeed; and they ſhould know the truth, and the truth ſhould make them free, Joh. 8. 31, 32. The knowledge of the truth is ſo excellent and glorious, that it frees the Saints from the ſervitude of men, 1 Cor. 7. 23. from the ſervice of ſin, Rom. 6. 6. And therefore its promiſed that the Church ſhould be looſed from the bands of her necke, Iſa. 52. 2. The people of Iſrael in the time of their captivitie, were ſuch priſoners and captives, as were wont to be faſtened one to another, as beaſts in a yoake, Lam. 1. 14. So the Saints are yaoked and chained, untill the ſpirit of truth come to ſet them free: and when freedome is wrought, it is very glorious. It followeth.
Thine eyes like the fiſh-pools in Heſhbon, by the gate of Bathrabbim.
The eyes of the Spouſe were commended before in that th ey were like to Doves eyes, in chap. 4. 1 ſo here by fiſh-pooles is meant water of life: Now Chriſt doth not only note out hereby the pleaſantnes of the eyes of the Spouſe, as in reſpect of the colour and beautie, but alſo commendeth them for the neceſſary uſe of them, even as fiſh-pooles, or pleaſant waters were in thoſe hot and drie Countries; and pools have their name of bleſſing, Judg. 1. 15. becauſe they were filled with raine, the bleſſing of God, Ezek. 34. 26. and therefore theſe Pooles are ſaid to be in Heſhbon.
Heſhbon was a Citie beyond Jordan, in the County of Sihon King of Amorites, where Sihon himſelfe reigned, as appeareth, Joſh. 9. 10. Alſo Joſh. 13. 10. 21. It was alſo ſcituate in a goodly fertile Country, which the Rubenites poſſeſſed, Numb. 32. 34. 37. Heſhbon by interpretation ſignifieth an arteficiall deviſe, or computation: ſo that wee may underſtand them of pooles artificially made. It is added.
By the gate of Bath-rabbim.
The Hebrew Bath, is as much as to ſay the Daughter, and Rabbim is of many: that is as much as to ſay the daughter of many, this ſeemeth to be meant of the multitude, that ſhould repaire to the Spouſe, even as great numbers came to thoſe fiſh-pooles: Here he alludes to the cuſtome uſed in thoſe dayes both of the Judges and people, who did ſit in the gates, Ruth. 4. 1. 2 Sam. 19. 8. Lam. 5. 14. wherefore theſe fiſh-pools may be thought to be neere ſome gate of a Citie, where many peopole aſſembled. Thus the Spouſe is commended for her cleare diſcerning of the truths of God.
Hence Obſerve.
That the ſpouſe is glorious in her ſpiritual ſight and diſcernence of the truths of Chriſt. She hath light in her ſelfe and walks in the light: ſhe is alſo able to ſee into her owne wayes, and the wayes of others. Chriſt is ſaid to be given for a light to the Gentiles, Iſa. 42. 6. And ſo is the Spouſe alſo, in that its ſaid, The Gentiles ſhall come to her light, and Kings to the brightneſſe of they riſing, Iſa. 60. 3. Thus the Spouſe is not only cleare and pure in her owne judgement and knowledge, like the pooles of Heſhbon, but her light and glorie ſhines forth to others, even, as at the Gates of Bathrabbim, to wit, at the greateſt concourſe of people. It followeth.
Thy noſe is like the Tower of Lebanon, which looketh toward Damaſcus.
The noſe is a principall ornament of the face the inſtrument of ſmelling and drawing breath: ſometimes it is put for the whole face. Now the beautie of her noſe is ſet forth by comparing it to the Tower of Lebanon.
The Tower of Lebanon was Solomons houſe, he called it, the Forrest of Lebanon, 1 Kings 7. 2. for the great abundance of Cedar tree, whereof it was made, ſo that it was nothing but comelineſſe, beauty, and delight: ſo then as the noſe is a gace unto the countenance of a woman, ſo is the Spouſe comely in the faught of Chriſt her husband, and he hath great pleaſure in her beautie: but its added.
Looking toward Damaſcus.
He meaneth not as ſome have fantaſtically imagin'd that from Solomons Tower, men might behold the Citie of Damaſcus in Syria, but that Lebanon it ſelfe, and therefore the houſe and Tower builded there, lay as it were over againſt Damaſcus. Now Damaſcus was the chiefe Citie in Syria, Iſa. 7. 8. called in Hebrew Dammeſeke, as 2 Kings 16. 10. in Greeke its called Damaſcus, Acts 9. 20. It was a goodly Citie of joy and praiſe, Jer. 49. 24. The Inhabitants were commonly enemies to Iſrael, with whom they made warre many times, as appeares, 1 Kings 11. 24, 25. Iſa. 7. 5. 8.
By the noſe then we may in the firſt place underſtand the courage and ſtrength of the Spouſe, and that ſhe was carefull to defend her ſelfe and Members, againſt her enemies. As in times of danger, they ſet on Towers and high places watchmen, to ſpie out any approaching danger, as in Iſa. 21. 6. 9. And Ezek. 33. 2. 6. So in that the noſe of the Spouſe is likened to the Tower of Lebanon, which was high and lofty: as the pride of the wicked is ſet forth by the haughtineſſe of his Noſe, Pſal. 10. 4. ſignifying his lofty, ſtout, and proud carriage; and on the contrary, when the threatning to Jeruſalem, he ſaith, he would take away her noſe and her eares, &c. Ezek. 23. 24. So here in that the Spouſe is likened in her noſe to the Tower of Lebanon, that's high and tall, looking toward Damaſcus, that were full of enemies, it ſhews her courage and care to defend herſelfe againſt her adverſaries.
Hence note the valour, ſtrength, and courage of the Saints, they doe as it were outface their enemies, they looke upon the face of Damaſcus: but having ſpoken oftentimes of this thing, I ſhall paſſe it here. But,
Secondly, the Noſe is the inſtrument of ſmelling and diſcerning: So that ſhe is declared to be able to diſcerne and examine doctrine, as the Noſe by ſent and ſmelling diſcerneth betweene wholeſome Ointments, and contagious ſents and ſmells.
Hence Obſerve,
That the Saints have a ſpirituall diſcerning of what is truth. They have not onelyonly a ſpirituall ſight and knowledge of truth, but they are able to ſearch into the bottom of it; they can Taſt words by the eare, as Job ſpeaks. Chriſts Sheep know his voyce from the voyce of ſtrangers, ſo that the Spouſe here is very comely and ſeemly in diſcerning the doctrine of the Goſpell by triall and examination, as the Noſe doth Ointments by the ſmell. Thus the Noble Bereans tried Pauls Doctrine, Acts 17. 11, 12. And thus the Apoſtle exhorteth, to prove all things, 1 Theſſ. 5. 21. It followeth,
VERS. 5.
Thine head upon thee is like Carmel, and the haire of thine head like Purple, the King is held in the Galleries.
FIrſt, here's the commendations of the head: Some read it, Thy head upon thee: Others, In thine head: we may take it either for the head it ſelfe (which is Chriſt, Epheſ. 1. 22.) or it may be taken for the Ornament upon the head, namely thoſe graces wherewith Chriſt hath adorned his Spouſe. Now the commendation of her head is, that it's ſaid to be,
As Carmell.
The word Carmell is commonly taken for a place full of paſtures, ſet alſo with Trees, whereof it's likely that this place had it's name: Carmell was the name of the Mountaine where Elias killed Baals Prieſts, and praid for raine, 1 Kings 18. 19, 20. It ſeemed to be a very fruitfull place, Nahum 1. 4. For a fruitfull place oppoſed to a barren Wilderneſſe, is called Carmell. Iſa. 32. 15. And Chap. 29. 17. Now the head of the Spouſe being thus likened to Carmell, a very fruitfull place, denotes the wiſdome and knowledge of the Spouſe. Hence Obſerve,
That the Saints are glorious in the wiſdome and knowldge of God. VVhither we take it for the Ornaments of the head, or for the head it ſelfe, it's all one (for Chriſt is both the head and the Ornaments alſo) it ſhews how glorious the Spouſe is in wiſdome and underſtanding, ſhe is full of gravity, carrying her ſelfe wiſely in all her actions: her mind being filled with the counſell and knowledge of God. Thus the Lord foretelling the glory of the Spouſe, ſaith, The glory of Lebanon ſhall be given unto it, the excellency of Carmell and Sharon, &c. Iſa. 35. 2. The meaning is, that whereas the Church in her former dark and low condition, was like a waſt wilderneſſe, but when the Lord ſhould ſhine upon her with more light and glory, ſhe ſhould become a moſt plentifull and beautifull place, even as Carmell and Sharon. The Hebrew Carmell is ſometimes taken for Crimſon, or Scarlet-colour, 2 Chron. 3. 14. ſuch colours were worne of Princes and great perſons, meaning thereby, that her head was adorned with that which was coſtly and full of majeſty, as that colour is; but the other Interpretation ſeems to be the moſt proper. It followeth,
And the haire of thy head like Purple.
The haire, or, the buſh of thine head. The word Dallath (which is onelyonly uſed in this place) ſignifies ſlenderneſſe or tenuity, ſuch haire as is ſmall and ſlender: wherefore ſome take it for the haire of the head, for the ſmallneſſe of them, and ſome for the Laces that binde up the haire. Now in that it's ſaid, her haire is as purple, it's meant, that it is coſtly and deare, as which did not belong to any but mighty men and Magiſtrates. See Luke 16. 19. Alſo Dan. 5. 16. which no doubt alſo they did weare as an attire of great comelineſſe and beauty. By the haire ſome underſtand the multitude of believers, but rather we may underſtand it of cogitations and purpoſes of the heart; and then Note.
That the Saints are glorious in the thoughts and purpoſes of their hearts. Their thoughts are ordered by the Lord, and their minds are filled with underſtanding. But I ſhall paſſe this, having ſpoken more largely of it in Chap. 4. 1. where the Spouſes haire was likened to a flock of Goats, that was ſmooth and faire: So here it's likened to purple, deare and coſtly, it being the comely and beautifull attire of great ones. Purple differs not much (as ſome think) from Scarlet, in which reſpect they reconcile the Evangeliſts. Matthew affirming, Chap. 27. 28. that they put upon Chriſt a Scarlet Robe. And John 19. 2. As alſo Mark 15. 17. calling it a purple, or purple Garment. But I paſſe this. It followeth,
The King is held in the Galleries.
The beauty of the Spouſe being thus deſcribed in all her parts, is now amplified by two effects: the firſt is, that it worketh in the King a ſtrong deſire, that he would alwayes be bound unto the walking places with his love, The King is held in the Galleries. The ſecond effect is that which cauſeth him to utter with a great admiration at her beauty and ſweetneſſe, which is declared by the matter, in all thoſe parts that have been deſcribed, all which is beautified with an exclamation, How faire, &c. as it followeth in the next verſe. But firſt of the Kings deſire to be bound unto the walking places of his Spouſe.
The King is held in the Galleries.
By the King here is meant Solomon, and under him Chriſt. The word Rehatim, tranſlated Galleries, is uſed for Gutters wherein waters run, for the flock to drinke, as in Geneſ. 30. 38. & Exod. 2. 16. but here it ſeemeth to be meant of ſuch Galleries as run along the houſe ſide, and are places to walke in. Some render it thus, A King would be tied in his Galleries: as if he ſhould ſay, there is no King in the world ſo glorious or majeſticall, that if he ſhould behold thy beauty and glory, it would cauſe him to ſtand amazed thereat; he would no more looke upon his owne glory, but upon thine, ſo far doth thine excell all the glory of the world; ſo that he that beholds it would be, as it were, with a continuall deſire to look upon thee, ſo highly would he eſteem of thy exceeding glory, before his owne, or any earthly glory whatſoever: So then, there is not the mightieſt Prince in the world, but if he did ſee the beauty of the Spouſe, would deſire to be tied or bound to any part or piece of it: yea, to take up his continuall abode there, that he might be ſatisfied with the ſight thereof, and continually to looke upon the inward and ſpirituall beauty of the Church. See this performed by David, Pſal. 27. 4. Alſo Pſal. 84. throughout.
Or, rather we may take it thus: The King, towit, Chriſt himſelfe, is held, or, tied in his Galleries: towit, in his Spouſe, in his Saints: So that he hath a fixed habitation in the houſe of his Church, where he is, as it were, bound by the bands of amity and love: the Spouſe being ſo excellent in all parts, ſo glorious, ſo beautifull, that he cannot but Covet her beauty, as it's ſaid in Pſal. 45. 12.
Hence Obſerve,
That Chriſt is affected to be neer his Spouſe, and to behold her beauty and comelineſſe. The Galleries and large rooms of Kings were hanged with goodly Hangings of Purple, or of ſome rich ſtuffe: unto ſuch glorious rooms is the Spouſe likened, being glorious in all parts, whereby ſhe draweth the affections of her beloved unto her: Hence it is, that it's ſaid, The Lord delighted in thee, and thy Land ſhall be married, Iſa. 62. 4. And the glory of the Church is ſet forth thus, My Servant David ſhall be their Prince for ever, and I will ſet my Sanctuary in the midſt of them for evermore, and the name of the City from that day ſhall be, the Lord is here, Ezek. 37. 25, 26. So that the preſence of God, manifeſting of light, life, and glory, ſhould be the excellency of the heavenly City, the new Jeruſalem that comes downe from heaven. And it's ſaid in Zeph. 3. 17. The Lord thy God in the midſt of thee, &c. And ſo it's ſaid of the new Jeruſalem in Rev. 22. 3. 5. The Throne of God, and of the Lamb, ſhall be in it, and his Servants ſhall ſerve him, and they ſhall reigne for ever. So that Chriſt is tied by bands of love to be preſent with his Church, manifeſting of divine preſence to her, and beholding in her his owne beauty and glory. So much for the firſt effect of the Churches beauty and comelineſſe in all parts. The ſecond followeth, where Chriſt doth, as it were, breake forth into admiration and great wonderment at her beauty in the whole, or in all laid together, ſaying,
VERS. 6.
How faire and how pleaſant art thou O love, for delights.
THis admiration of the Spouſes beauty and pleaſantneſſe in all parts, ſheweth the ground of the former ſpeech, why the King is held in his Galleries, foraſmuch as he was ſo exceedingly raviſhed and overcome with the beauty and glory of his Spouſe. This admiration of the Spouſes glory is brought upon all thoſe former particulars, and therefore the words ſtand thus, as touching the ſence of them, O Love, or O my love, how faire art thou, and how pleaſant art thou in every reſpect, in all parts, or rather in all thoſe heaped up together in one? For as you ſee, he hath gone by particulars from the foot to the head. Firſt, he commendeth her goings, as with ſhooes: then he likeneth the joynts of her Thighs to Jewells, the work of the hands of a cunning workman. After this he mentioneth the Navell, which he compares to a round cup that wanteth not liquour. And her belly to an heap of wheat compaſſed about with Lillies. Her two Breaſts are as two young Roes that are Twins. And ſo he aſcendeth, and ſaith, her Neck is as a Tower of Ivory: her eyes like the fiſh-pools of Heſhbon, by the gate of Bath-rabbim. Her Noſe as the Tower of Lebanon that looketh toward Damaſcus: her Head like Scarlet, and her haire like the Purple, whereby the King is held in his Galleries. In ſumme, her beauty is wonderfull in all parts, ſhe is comely throughout. True beauty conſiſts in the ſymetrie and conſent of all parts: if there be a comely and pleaſant face and not a comely body: or if there be a comely body, but not ſo well favoured a face: or if the face and body be both comely, and yet ſome defect in one part or other, there is not a compleat beauty. But there is no ſuch kind of deformity in the Spouſe, for ſhe is beautifull in every part, ſhe is wholly delectable and full of glory. Hence it is that Chriſt uſeth ſuch a vehement exclamation, ſaying,
How faire art thou.
As before in the firſt verſe, when he began to commend his Spouſe in her ſeverall parts, he uſed a vehement exclamation, thereby to ſet out his great love and liking of them, and the excellency thereof: ſo having finiſhed that particular praiſe, and beginning here generally to commend her, he uſeth the like, ſaying, How faire, &c. That is, thou art ſo beautifull and faire, both in every part of thee, and in the whole, that I know not what words to uſe, to expreſſe the ſame, neither indeed can it be ſufficiently declared. And it's added.
And how pleaſant art thou?
The word tranſlated pleaſant, doth ſignifie ſweet, amiable, ſweet, comely, and gratious: he meaneth nothing foreign Amaenus, jucundus, amabilis, pulcher, decorus, gratus fuit.elſe but that ſhe was wholly and altogether declightufll.
O my love.
The Spouſe is Chriſts love, the only object of his delight: the ſubſtantive is here put for the adjective, foreign Amavit, dilexit. verbum Ahab. diligendi eſſe ardens & vehemens, & ſignificare ali quid tenerum & affectione plenum, ut ſit is diligens juſtitiam, qui in ea ſibi places & acquieſcit eam exquirit & perſequitur. Rivet: in Pſal. 45. 8. The LXX. turne it frequently by foreign diligo, amo: and by foreign amo: and by foreign gaudee.to note both the exceeding great love of Chriſt towards her, as alſo all thoſe amiable, gratious parts in her, to move love and affection in others to her. The word here is not the ſame that is uſed in Chap. 1. 9. 15. And Chap. 2. 2. And 4. 1. which did ſignifie loving ſocietie and friendſhip: but this word ſignifies a ſweet in ward affection, which is very ſtrong and vehement: this notes unto us, Chriſts great exceeding affections to his Spouſe: beſides the ſweet compellation, the delightfulneſſe of the Spouſe is enlarged, by ſaying.
How pleaſant art thou for delights?
For delight, or, in pleaſures, or in theſe pleaſures: viz. reckoned up before in her particular commendation: meaning hereby, that ſhe was full of all manner of delight and pleaſure: ſhe was wholly, and every part and piece of her, together with all her ornaments and attires, or whatſoever did generally or particularly belong unto her, was glorious, excellent, ſweet, pleaſant, beautifull, comely, delightfull, &c. Now in that Chriſt doth ſpeake of this beautie in a way of wonderment, from the heaping up of all thoſe particulars together in one.
Hence Obſerve.
Firſt, That the beautie of the Saints is exceeding great and wonderfull.
For, where there be many goodly things, and every one by its ſelfe to be wondred at for beautie, how much may they be wondred at when they come altogether, to be heaped up in one? The Lord doth beſtow many goodly things upon his Spouſe, he doth deck her with many rich ornaments, every one of which is to be wondred at for excellency, then how much more when they come alltogether? The glorie of the Spouſe is the more excellent, if wee conſider the perſon that doth thus admire her beautie: and that is Chriſt himſelfe, who cannot admire any low thing: lay all the glorie of Kings before him, and it is, but droſſe, he cannot wonder thereat: for what is that to his owne glorie and excellency, with which the Saints are cloathed? what is the glorie and excellencie of the Sunne, the Moone and Starres unto him? doth he wonder at them? Surely he wondereth at the glory and beautie of his Spouſe, how excellent then is her beautie and glorie: wee account thoſe earthly things very rare and excellent, that Princes upon earth doe wonder at; how much more rare and excellent muſt theſe things be, that Chriſt the King of Kings doth wonder at?
Secondly Obſerve.
That Chriſt doth not only wonder at, but exceedingly affect and delight in the beautie and glorie of his Saints. He doth not only call her faire and pleaſant; but he alſo cals her his love, and not only his love, but his love in pleaſures, or in delights, or in the things which we eſteeme as dainties. Surely, this doth augmenut the matter, this is a very forcible ſpeech to declare his exceeding affection towards her. We know men may love things, and take delight in them, but there be degrees in their love: they may love things very well, yet that is the higheſt, when they take their chiefe pleaſure and delight in that which they love: So Chriſt ſheweth here, that he taketh delight and pleaſure in the beautie of his Spouſe, ſhe is exceeding precious and amiable in his ſight. And as ſhe is matter of delight and pleaſure to Chriſt, ſo ſhe is to all that behold her beautie; ſo that all that love her may rejoyce with her, and delight themſelves in the brightneſſe of her glorie, as Iſa. 66. 10. 11. It followeth.
Verſ. 7.
Thus thy ſtature is like a palm-tree, and thy breaſts to cluſters of grapes.
Chriſt having commended the beautie of his Spouſe by particular Members, & as it were by piecemeale, declaring her to be faire, ſaying, How faire! joyned with pleaſure, How pleaſant art thou! yea ſo pleaſant for all delicutes and delights. Now he comes to ſet her forth in generall, and that by the comely ſtature of her whole body; declaring it to be ſtrong, ſtreight, and durable, like the palme-tree.
Thy ſtature or height, is like a palme-tree, (or, a datetree) called in Hebrew Thamar, being very tall and upright in ſtature. The juſt mans ſtate is likened to this tree, Pſal. 9. 13. And therefore there were ſet up in the Temple, figures of the palme-trees, 1 Kings 6. 29. which did prefigure ſpirituall graces of thoſe of the ſpirituall Temple under the Goſpel, as appeares in Ezek. 41. 18, 19. Now the glorie and excellencie of the Spouſe is fitly reſembled and ſet forth by the Palme-tree, and that in theſe particulars.
Firſt, It is very fruitful, bringing forth dates ſweet and delicious, like unto which are thoſe fruits of the ſpirit, as love, joy, and peace, &c.
Secondly, Its like unto the Children of Iſrael under the taſk-maſters of Aegypt, the more burdens are laid upon it, the better it groweth: for its reported of the Palme-tree, that it will not bow down, but grow ſtreight upright, though never ſo heavie burdens be laid upon it: Such is the ſpirituall ſtature, and growth of the Spouſe, that notwithſtanding all her affliction, oppreſſion, and tribulation, ſhe ſtill grows upward, ſtreight and upright; from glorie to glorie, untill ſhe attaine the meaſure of the ſtature of the fulneſſe of Chriſt, as the Apoſtle ſaith, Epheſ. 4. 13. The Kingdome of Iſraels proſperous condition is likened to a Tree, whoſe ſtature was exalted among the thick branches, Ezek. 19. 11. The happineſſe and proſperitie of the Saints is, to grow upward and ſtreight upright under all preſſures whatſoever.
Thirdly, It's a ſigne uſed for victorie, they which ſtood before the Throne and the Lamb, repreſenting the glorie and reigne of the Church, Were cloathed with long white robes, and had palmes in their hands, Rev. 7. 9. So is the Spouſe made to prevaile over fleſh, and the powers of darkneſſe.
Fourthly, Its alwayes greene; therefore David ſaith, The juſt man ſhall flouriſh as the Palme-tree, Pſal. 92. 12. They are alwayes freſh and flouriſhing, their fruit uever withers nor decayes: ſo wee ſee why the ſtature of the Spouſe is ſet forth by the palme-tree: to ſhew, that ſhe is freſh and flouriſhing, and ſtandeth upright: ſo that ſhe was of moſt ſtrong and ſtreight body. And as ſtreightneſſe of the body giveth grace to women, ſo the Spouſe is gracefull and excellent in reſpect of her flouriſhing condition. Now it followeth.
And thy breaſts to cluſters of grapes
As her ſtature is likened to the palm-tree: ſo her breaſts to cluſters; which muſt be meant of wine: ſo that her breaſts were not only ſmall and equall, as verſe the third, and well faſhioned, as in Ezek. 16. 7. but full of milke, and divine nouriſhment to ſatisfie her Children withall, which they that love her may ſuck and be ſatisfied, Iſa. 66. 7. Her breaſts are like to cluſters of wine, a ſweet and wholſome fruit, but much more ſweet and refreſhing is the ſweet wine of heavenly conſolation, and the ſincere milke of the word, by which the faithfull are nouriſhed. The Spouſe then having plentiful ſupplies of divine nouriſhment, and heavenly ſweetneſſe, to ſupply all her Members withall, for ſhe hath moſt firme and plentifull breaſts, as thoſe cluſters of grapes, that are thick ſet with grapes, indeed are. The Spouſes condition is not, as the complaint was made, there was no cluſter to eate, Mich. 7. 1. but as when new wine was found in the cluſter, and he ſaid, deſtroy it not for a bleſſing is in it, Iſa. 65. 8. Wee have ſpoken of this before, what the breaſts are, and what that ſincere milke is, by which the faithfull are nouriſhed, and therefore I ſhall not ſpeake of this any more in this place.
VERS. 8, 9, 10, 11, 12, 13.
I ſaid, I will goe up to the palme-tree; I will take hold of the boughs thereof: now alſo thy breaſts ſhall be as cluſters of the Vine, and the ſmel of thy noſe like apples.
And the roofe of thy mouth like the beſt wine, for my beloved, that goeth downe ſweetly, cauſing the lips of thoſe that are aſleep to ſpeake.
I am my beloveds, and his deſire is towards me.
Come my beloved, let us goe forth into the field, &c.
WEE have heard of the great praiſe and commendation which Chriſt giveth to his Spouſe, by comforting her, declaring her beauty and comelineſſe. Now he comes to make a ſweet promiſe unto his Spouſe, of what great things he will doe for her: and alſo the ſweet effects, that ſhe ſhould thereby become very ſweet and precious. This is contained in verſe 8. 9. Afterwards we have the Spouſe returning anſwer, expreſſing her large affections towards Chriſt, that ſeeing his kindeneſſe hath been ſo great towards her, ſhe doth even as it were dedicate or conſecrate her ſelfe to him againe, and this is contained in the reſidue of the Chapter. But let us come to the words themſelves.
I ſaid, I will goe up to the Palme-tree, I will take hold of the boughs thereof.
In theſe words contained in the 8, and 9. verſes: Obſerve Chriſts new promiſe made to his Spouſe, which is ſet downe by the parts, and the effects. The parts of the promiſe are two.
Firſt, He will clime the palme-tree.
Secondly, That he will take hold of the boughes thereof: both which ſheweth, that Chriſt will joyne himſelfe nigh unto his Spouſe, and cauſe her to beare abundance of fruit.
The effects of this promiſe follow.
Firſt, It makes the breaſts of the Spouſe to be as the cluſters of the Vine..
Secondly, Her noſe ſhall ſmell like apples.
Thirdly, The roofe of her mouth like the beſt wine, &c. which wine is deſcribed.
Firſt, By the adjunct and the effect: it is of an excellent ſmell, it gooth downe ſweetly, and makes thoſe that are aſleep to ſpeake.
I ſaid I will goe up to the palme-tree, and take hold of the boughes, &c.
Theſe words, as you heard before, containe a promiſe of Chriſt to his Spouſe, wherein he doth declare what he will doe for her, what excellent things he will performe and bring to paſſe for her.
Firſt, The actions of Chriſt are declared, in theſe words, I will goe up to the palme-tree, I will take hold of her boughes.
I ſaid, that is, I doe vehemently affirme, the ſpeech containes, as it were, a grave ſentence: I give thee my promiſe, and looke what I promiſe thee, I will performe, &c.
I will goe up into the palm-tree: that is, I will draw nigh unto thee, I will afford thee my preſence. It's added.
I will take hold of the boughes thereof: he meaneth by this ſpeech, that he would purge it, that ſo he might not only perceive, but receive fruit of her, even as the palme-trees the tender branches, are ſpecially pruned and trimmed, becauſe they ſhould yeild bloſſomes, and buds for fruit. The Hebrew Sanſinuim, here tranſlated boughs or branches, properly ſignifies the higheſt branches in the Tree, and is not uſed in any place of Flin. lib. 13. cap. 4.Scripture but in this, becauſe the palme-tree (as writers ſay) hath not boughes on the ſides like other Trees, but doth only at the top ſend forth ſuch long bowes, and there alſo the fruit it ſelfe groweth. In ſumme, this is Chriſts meaning, that he will goe up into the palm-tree, that is joyn himſelf to his Spouſe, (who before was reſembled to the ſame) and will take hold of her boughes: to the end he may prune and dreſſe her, that ſhe may bring forth abundance of fruit, ſuch as Chriſt himſelfe may accept of.
Hence Obſerve.
Firſt, That the Saints ſtand in need of pruning and loping, and to have their ſuperfluous branches taken off, to make them fruitfull. Hence it is, that Chriſt ſaith here, I will get up into the Palme-tree, and take hold of her branches: which doth ſhew he had the poſſeſſion of his Spouſe, his love, and care was over her, to prune and dreſſe her, to purge her, that ſhee might bring forth more fruit; as it is ſaid of the Fathers purging of the Vine, that it might bring forth more fruit, John 15. 1, 2.
Secondly Obſerve,
That it is onelyonly Chriſts worke to purge his Saints. Chriſt doth elſewhere compare himſelfe to the Vine, but here to a Huſbandman to prune and lop off the ſuperfluous branches of his Spouſe: this is the proper worke of Chriſt, and none can doe it beſides him, for he ſaith, Without me you can doe nothing, John 15. 5. None is able to act, or any way purifie himſelfe, but by the ſpirit, and life of Chriſt within him. Thus much for Chriſts performance: the effects follow.
Now alſo thy breaſts ſhall be as the Cluſters of the Vine and the ſmell of thy Noſe like Apples.
The Breaſts of the Spouſe were before compared to Cluſters, but now to the Cluſters of the Vine. This denotes a greater meaſure of the ſweet juyce of the Spirit to be powred out upon her, and doth in a more plenteous manner draw forth her breaſts, and miniſter food and divine nouriſhment unto her Children.
Hence Note,
That Chriſt doth fill the Spouſe with the ſweet juyce of his ſpirit, whereby ſhe is able to nouriſh her Children. The Spouſe doth alwayes miniſter food to her members: but here her breaſts are not onelyonly likened to Cluſters, but to cluſters of the Vine, intimating that as Chriſt doth more abundantly adminiſter unto her: ſo ſhe doth more plentifully adminiſter unto others. The breaſts of the Spouſe are then alwayes like cluſters of the Vine, there is in them a right wholeſome and ſweet juyce, but when the Lord powreth forth upon her the greateſt meaſure of his ſpirit, then doth ſhe in a moſt plenteous manner draw forth her Breaſts, and miniſter food unto her Children. Now followeth the ſecond effect, where he ſaith,
And the ſmell of thy Noſe like Apples.
The Noſe of the Spouſe was before commended for the comely forme thereof, in verſe 4. which denoted her courage and behaviour: now here it's commended for the ſweet breath that commeth from it; it's ſaid to be like the ſmell of Apples, that is, like ſweet and pleaſant ſmells that come from Apples.
Hence Obſerve,
That Chriſts divine preſence with us, is ſo excellent, it maketh us fragrant to himſelfe, ſweet and comfortable unto others. The ſweet odour of the Spouſe, is her fame ſpread abroad, and is comfortable to thoſe that ſmell the ſent thereof. The Lord doth manifeſt the ſavour of his knowledge by his people in every place, 2 Cor. 2. 14. This ſavour is like the ſavour of Apples, which refreſh thoſe that languiſh, and are ſick of the love of Chriſt. The Spouſe can breath nothing but ſweetneſſe, all that approach neer her, ſhall ſmell the ſavour of her ſweet breath. The breath of Antichriſt is loath ſome to all that can ſmell, but the breath of Chriſt through the Saints, is to the ſavour of their Noſe, as the ſavour of Apples. Therfore the ſum of all is thus much, as if Chriſt had ſpoke thus much to his Spouſe, I will not onelyonly be preſent with thee, ſatisfying my ſelfe, as it were in thy breaſts and beauty, and delighting in thy love continually, but I will alſo make thee ſtrong, freſh, lively, yea, ſweet and pleaſant to all ſuch as ſhall come unto thee by meanes of ſuch graces as I ſhall indue thee withall; and to the ſame, effect tend the words of the next verſe.
VERS. 9.
And the roofe of thy mouth like the beſt wine, for my beloved that goeth downe ſweetly, cauſing the lips of thoſe that are aſleep to ſpeake.
HEre is the laſt effect of Chriſts approaching neer his Spouſe, namely, that it maketh the roof of her mouth like the best wine, which wine is amplified by the effect of it, above other wine, in that firſt it's ſaid To goe down ſweetly. Secondly, It cauſeth the lips of thoſe that are aſleep to ſpeake.
The roofe of thy mouth is like the beſt wine, &c.
The roofe, or pallate of the mouth is to diſcerne and taſt withall, as it's ſaid, Job 34. 3. The pallate taſteth meat. But in relation to others, it is the inſtrument of ſpeech, as in Prov. 8. 7. My pallate ſhall ſpeake truth. So that by the roofe of her mouth is here ſignified, that which proceedeth out of her mouth, towit, her holy word and doctrine, which ſhe doth declare and publiſh. This lively word is here likened unto good wine, Viz. both for colour, ſtrength, taſt, and ſweetneſſe, for all theſe concur together in good wine, meaning here by good wine, the beſt, moſt excellent, ſweet, and wholeſome wine, that it ſhall ſmell well, and be moſt ſweet and mighty in operation: and hence it is, that this wine is commended for the goodneſſe thereof, as it is deſcribed in the next words, by the property, and by the effect.
—For my beloved, that goeth downe ſweetly.
By the beloved uſually in this Song is meant Chriſt, by going downe ſweetly, or ſtreightly, or to righteouſnes: for ſo we may read the words, That goeth to my beloved, to righteouſneſſe. That is, ſtraightly, or according to righteouſneſſe: Hereby is ſignified the nature or quality of pure wine, which ſheweth the goodneſſe thereof by moving and ſpringing in the cup, whereby it is diſcerned to be the beſt wine, and moſt pleaſing to thoſe that drinke it. Like to this is the phraſe that Solomon uſeth in Prov. 23. 31. Looke not on the wine when it is red, when it giveth his colour in the Cup, when it moveth it ſelfe aright; Or, as we may read it, when it moveth (or walketh) in righteouſneſſe. The nature of the beſt wine is thus deſcribed, whereby men are allured to drinke of it: ſo here, the wine of the Spouſe, towit, that holy word, and pure doctrine of hers, is declared to be pleaſing and right in the eyes of Chriſt her beloved. The Spouſe is filled with the Spirit, and not with wine, as the Apoſtle ſpeaks: and this is that which is ſo pleaſing unto Chriſt; it is ſuch a wine that the Spouſe ſends unto her beloved. The effect of this wine follows.
Cauſing the lips of thoſe that are aſleep to ſpeake.
Another commendation of the wine: it cauſeth the lips to ſpeake, or it maketh to ſpeake, or it giveth utterance to the lips of thoſe that be aſleep. The Hebrew word Jaſhan, tranſlated, aſleep, ſignifies both to ſleep, and to wax old: therefore ſome Tranſlations read it, Cauſing the lips of the ancient to ſpeake. Old folk many times be dull and heavy of ſpeech, but this wine hath force in it, that it will open their mouths, and cauſe them to utter the language of the Spirit of God. And the word may alſo be turned to ſleep, this wine is ſo ſtrong that it quickneth up the heavy ſenſes, and doth after a ſort, as it were, refreſh the mind, even of thoſe that are aſleep. This manner of ſpeech, though, as we reſpect the ſimilitude, it may ſeeme hiperbolicall, or very exceſſive, yea, more then true, yet if we reſpect the ſpirituall meaning, we ſhall find it is truth it ſelfe: for what is Chriſts purpoſe here, but that his Spouſe ſhould be filled with the fullneſſe of God, whereby ſhe ſhould be able to ſpeake of the things of God, in ſuch power and delightfullneſſe of ſpeech, that it ſhall raiſe men up from the dead: not onelyonly from naturall death, but from the ſleep of death and ſin. Hence Obſerve,
That the Saints declaring the Goſpell of Chriſt from the fullneſse of God in them, doe raiſe men out of the ſleep of death and ſin, and makes them ſpeake with new tongues, the praiſe of the glory of God. The Saints are filled with the Spirit, as with the beſt wine, whereby they declare the excellent things of God (which we may underſtand by the roofe of the mouth which is the principall inſtrument of nature, given us to frame our voyce by. See Chap. 5. 15.) this excellency is pleaſing to Chriſt, it is as wine for the beloved, it is ſuch wine as the Spouſe can commend to her beſt friend, it is ſuch as goeth downe ſtraightly, or in righteouſneſſe: it is ſo pure it allureth all that ſeeth it, to drinke of the ſame. This wine is the immortall ſeed, 1 Pet. 1. 23. it is the power of God to ſalvation, Rom. 1. 16. By which we are quickned and raiſed up together, and made to ſit together in heavenly places with Chriſt, Epheſ. 2. 1. 6. This wine maketh men talkative, Prov. 23. 29. it maketh men utter the myſteries of the Kingdome of God: as the Diſciples, (when ſome thought they were full of new wine) prophecyed and ſpake with other tongues the great works of God, as the Spirit gave them utterance Acts 2. 4. 11. 12. &c. by this thoſe that are a ſleep, yea, in a dead ſleep of ſin, it raiſeth and quickneth ſuch, it cauſes their lips to praiſe God, which before had no power that way. When ſinners are awakened by the internall word of the Goſpell, it's ſaid, Awake thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall give thee life, Epheſ. 5. 14. And ſo it's prophecyed, Thy dead men ſhall live, with my dead body ſhall they ariſe, awake and ſing yee that dwell in the duſt, Iſa. 26. 19. And thus the dead bones of the houſe of Iſrael are ſaid to be raiſed at the Prophecy, Ezek. 37. And not onelyonly dead men that are aſleep, but thoſe that are ancient, having their ſenſes dulled, and are very ſlow to ſpeak, this wine ſhall revive the ſpirits of the aged, or ſuch as are in a ſtate of ſecurity (as the Spouſe acknowledgeth her ſelfe in Song 5. 2.) are inabled by this ſpirituall wine, to ſpeake, yea, The Tongue of the dumb ſhall ſing, for in the wilderneſſe ſhall breake forth waters, and ſtreams in the deſart, Iſa. 35. 6. when the Saints are filled with the ſtreams of living waters, and made drunk with the ſpirituall wine of the Kingdome of God, then they ſhall ſing forth the praiſe of God. Thus far we have had Chriſts commendations of his Spouſe, with his promiſes unto her. Now followeth the anſwer of the Spouſe, or her returne of love unto Chriſt, in the reſidue of the Chapter.
VERS. 10.
I am my beloveds, and his deſire is towards me.
CHriſt having commended his Spouſe before, to the end he might comfort her, by leting her know that her blot was wholly taken away, and that her comelineſſe and beauty was perfect and pleaſing in his eyes. And having promiſed what he would doe for her, in uniting himſelfe unto her, and alſo declared how fruitfull, ſweet, and precious ſhe ſhould become thereby. Now the Church anſwereth, expreſſing at large her affection and duty towards Chriſt, that ſeing his kindneſſe hath been ſo great towards her, ſhe doth even, as it were, dedicate, vow, and conſecrate her ſelfe, and all that ſhe hath, unto him, haſting in deſire, and longing for a neerer communion with him. But to come to her words.
I am my beloveds, and his deſire is towards me.
The conjunction of the words may be taken thus, Seing, or becauſe his affection is towards me. For in the firſt clauſe of the ſentence ſhe conſecrateth her ſelfe wholly unto Chriſt, ſaying, I am my beloveds, and in the latter clauſe ſhe rendereth a reaſon, ſaying, Becauſe his affection is towards me. His kindneſſe towards me wrought this effect, that ſhe and all hers ſhall be dedicated unto him. The cauſe alwayes goeth before the effect.
Here the Spouſe then, as full of the wine of the Spirit, and conſolation from the Lord, teſtifieth her aſſurance in him, and that ſhe doth in the right of a ffiance and marriage belong unto him, in that ſhe ſaith, I am my beloveds. And the ground of it is, For his deſire is towards me. That is, he doth deſire me, and in this affection moſt tenderly love me It is as if the Spouſe had ſaid, there is a mutuall love between us, as I love him, ſo he loveth me, as I belong to him, ſo he belongs to me, his love is the ground of mine, and my love to him is the effect of his love. Hence Note,
That the manifeſtation of Chriſts love to us, is the cauſe of our love unto him. His love is as the cauſe preceding, and our love as the effect following after: Thus the Apoſtle John teſtifieth ſaying, We love him becauſe he firſt loved us. The Spouſe declareth the ſame here, the ſumme of her ſpeech being thus much in effect, ſeing my beloved hath ſet his affections ſo upon me, & freely loved me when I was loſt, and an enemy to him, as in Rom. 5. when dead in ſin, Epheſ. 2. when I was altogether abominable, Rom. 3. yea, that his affection was towards me ſo, as that he hath called me into the neereſt fellowſhip with himſelfe, and doth ſweetly imbrace me not withſtanding all my fleſhly actings; is there not cauſe why I ſhould be his? Such abundant love doth cauſe love againe. As the deſire of a woman is towards her huſband, and the deſire of a man towards his wife: ſo Chriſts love and affection is towards his Spouſe, her deſire is alſo towards him. If the Spouſe firſt apprehend the love and affection of Chriſt, this love of Chriſt (as the Apoſtle ſpeaketh) will conſtraine the Spouſe to love Chriſt againe. And now behold how forward and ready the Bride is to draw neer to Chriſt, and to have the day of the marriage approach. She is not the woman that ſhe was before in the fifth Chapter, where ſhe made excuſes, and would not ariſe to open to Chriſt, for now ſhe calleth unto him to come to her, and to walk with her, as in the next verſe.
VERS. 11.
Come my beloved, let us goe forth into the field, let us lodge in the Villages.
THe Lord had promiſed in the former Verſes, that he would goe up into the Palm-tree, and take hold of her boughs, he would dreſſe and prune his Church, and ſhe thereupon ſhould become moſt flouriſhing, fruitfull, and delectable; unto this here the Spouſe offereth her ſervice. The Spouſe doth not name the Palm-tree, but Cypres trees, and Vines, but the matter is all one, ſeing the Church is reſembled by the one as well as by the other. Then thus it is, the Lord promiſeth to draw neer his Spouſe, and to dreſſe and trim her, and ſhe offereth her ſelfe moſt cheerfully thereunto. He will beſtow his rich grace and preſence upon her, and ſhe is brought to be on a flame of thirſting and deſiring after the ſame.
Come my beloved.
Theſe are words of exhortation, and provoking, as it were, taken alſo from the love of the Spouſe towards Chriſt, more effectually to perſwade the thing ſhe deſireth, becauſe men willingly commit themſelves to the company, and eaſily yeild to the requeſts of ſuch as they take to be their beſt friends; hence ſhe uſeth this kind of exhortation or invitation, Come my Beloved.
Let us goe forth into the fields.
Into the fields, or into the Countrey, a place of corne, Vines, fig-trees, Pomegranate trees, &c. as Joel 11. 12. The Spouſe ſpeaketh this after the manner of men, inhabiting Cities, and having their farme-houſes abroad in the Country, whither they may walke for recreation, and to ſee how forward the Spring is, and whither the time of Summer or Harveſt doe draw nigh: but all this muſt be underſtood ſpiritually and myſtically, as if the Spouſe ſhould ſay, I beſeech thee, doe not alone, and by thy ſelfe walk out into the field, and retire thy ſelfe: but let us both walke together, and be retired from the trouble and diſtraction of this world and fleſh: and walke into the field of ſweet meditation and heavenly delight.
She addeth.
Let us lodge in the Villages.
This part of the verſe is diverſly read, by reaſon of the diverſe ſignifications of the words uſed therein: as the word turned lodge, ſignifies alſo to remaine or continue: alſo the word Cepharim, doth not only ſignifie villages, but Cypreſſe-trees. So that the word is uſed in Scripture to ſignifie villages, and alſo the Cypres. The Greek turneth it by villages: ſuch common villages are diſtinguiſhed from ſuch Townes or Cities, as are fenced in, 1 Sam. 618. Now in this that the Spouſe doth deſire, to goe with Chriſt and to lodg with him the fields in and villages, doth note unto us that the Spouſe is drawne off from all fleſhly delight, and from ſheltering her ſelfe in any outward glorie or ſtrength.
Hence note.
That the ſoule brought up to live in the light of God, and in neere fellowſhip of Chriſt, is taken off from the continuance or truſting in any outward glorie.
The Spouſe deſires not to goe with Chriſt into the fenced Cities, and places of worldly delight and pleaſure: but into the Villages and fields, and to lodge among the Cypres-trees, that ſhe may riſe up early to goe to the Vines: She is now wrapt and overcome with the deſire and love of heavenly things, that her minde and affections are carryed out of the world, ſhe will now lodge in a continuall meditation and delight of divine things, yea, ſhe will dayly raiſe up her ſelfe to behold the fruit, that doth ſpring from them. The caſe is altered with the Spouſe now, from what it was, when ſhe was aſleep in fleſhly ſecurity, and was loath to be raiſed up: even when the fleſh had ſo much prevailed upon her, then theſe things of Chriſt, theſe holy breathings out after him ſeemed to lie buried: but now when the Spirit quickneth, and raiſeth her, herheart is drawn off from fleſhly glorie and proſperity, and ſhe deſireth to lodge continurlly with Chriſt in the large field of heavenly delights. Now the Spouſe is ſweetly imbracing of ſpirituall and heavenly things, now ſhe can ſtay among thoſe heavenly joyes and comforts of her beloved. And now behold how the Spouſe doth proceed in this matter.
VERS. 12.
Let us goe up early to the Vineyards, let us ſee if the Vine flouriſh, whither the tender grape appeare, and the Pomegranates bud forth: there I will give thee my loves.
IN this verſe, the Spouſe declareth, what the benefit ſhe and her beloved ſhall get, by remaining or lodging all night, in the Country Villages, or amongſt the ſweet Cypres trees, out of the Citie, namely, that they ſhall be ready early, to make triall of that, that they come and looke for. Let us goe earely to the Vineyards (ſaith the Spouſe) let us ſee whether the Vine flouriſh, that is, what appearings or likelyhood there is, of the approaching of the time of marriage, or of a neerer communion and fellowſhip with her beloved; ſhe addeth.
Whither the tender (or ſmall) grape appeare.
Wee may reade the words thus: whither the firſt ſmall grape open it ſelfe. The firſt grape is that which is firſt in ſprouting; and by opening it ſelfe, is meant its appearance, whereby it hath declared it ſelf unto men, that it is now become a grape, and groweth, which at the firſt appearing of it, or, as it were in bud, can hardly be diſcerned. It followeth
Whither the Pomegranates flouriſh.
The nature and uſe of the Pomegranate hath been ſpoken of in Chap. 4. 13. the budding of this fruit (whereof alſo there was good ſtore in thoſe Countries) was a ſigne of the Spring time, and the flouriſhing thereof, as it were of the Summer at hand; by all theſe ſimilitudes and compariſons, the Spouſe declareth what the fruits of Chriſts preſence will be, that there will be nothing but fruitfullneſſe and flouriſhing, when Chriſt ſhall draw neere: Chriſt comes not empty to his Spouſe, but he brings abundance of grace and ſweetneſſe with him.
Hence Obſerve.
That when Chriſt fils any ſoule with a divine preſence, there is a great flouriſhing and ſpringing forth, of all divine grace and glorie.
To this purpoſe is that in the Prophet Iſa. 27. 3. 6. where it is ſaid, He cauſeth them that come of Jacob to take root, Iſrael ſhall bloſſome and bud, and fill the face of the world with fruit. And againe, it's ſaid in Iſa. 56. 9. And I will bring forth (ſaith the Lord) a ſeed of Jacob, and out of Judah an inheritor of my mountaines, and mine elect ſhall inherit it, and my ſervants ſhall dwell there. And in Ezek. 20. 40. 41. There ſhall the houſe of Iſrael, all of them in the Land ſerve me; there will I accept them, and there will I require your offerings, and the firſt fruits of your oblations, with all your holy things, I will accept you with your ſweet ſavour, &c. by all theſe ſimilitudes, the excellency, beautie, ſweetneſſe, and glorie of the Spouſe is ſet forth, and that ſhee ſhall flouriſh by vertue of the divine preſence of God, and fellowſhip with Chriſt. This is further expreſſed in the laſt clauſe of the verſe.
There will I give thee my loves.
This is the returne, that the Spouſe makes to her beloved, namely, that ſhee will returne Chriſts loves upon him againe, that is, ſhee will manifeſt and make an open declaration of her unfeigned affection towards him. And ſhe ſpeaketh of loves in the plurall number, thereby to ſet out, both the excellency of the ſame, and alſo the abundance and plenty thereof. When the ſoule comes to be united to Chriſt, it is as it were ſwallowed up of love, and doth make evident manifeſtations thereof.
Hence Obſerve.
That the Saints doe manifeſt moſt love to Chriſt, when he is manifeſting moſt of himſelfe in them.
When the Spouſe is made as a fruitfull field, as a flouriſhing Vine and Pomegranate, then ſhee gives Chriſt her love, then her heart is full of divine love, and ſhe will let out the whole ſtreame of her ſweet affections towards Chriſt.
In the next verſe ſhe mentioneth her fruits, and that ſhe reſerveth them wholly to Chriſt her welbeloved.
VERS. 13.
The mandrakes gave a ſwell, and at our gates are all manner of pleaſant fruits, new and old which I have laid up for thee my beloved.
THeſe are moſt commendable things, that the Spouſe ſpeaketh of.
Firſt, That ſhe doth ſo flouriſh and abound in ſweet things, which are, all the ſweet fruits of the Spirit.
Secondly, That ſhee keepeth them only for the Lord, for the true Spouſe is chaſt, and faithfull unto Chriſt: Hence ſhe ſaith, My love, I have kept them for thee.
Before wee ſpeake any thing of the ſenſe of this verſe, wee will a little looke upon the words. The Hebrew Dudaim, is here turned Mandrakes, which is not uſed in all the old Teſtament, but only in this place, and Gen. 30. 14, 15. in which almoſt all Interpretours, both Jewes and Chriſtians, doe turne it Mandrakes: theſe Mandrakes have alluſion in name to Dodim, loves forementioned: and Dod that is, beloved, as ſhe after calleth Chriſt Some take the word more generally, for, all amiable flowers, ſuch as be faire and lovely: for the Spouſe is as a garden of ſweet flowers. Mandrakes grew in the field, and were found, in the dayes of wheat Harveſt, as in Gen. 30. 14. &c. It appeares by Rachels deſire of them, and by the ſmell here they are ſaid to give, that they were lovely and pleaſant: theſe lovely flowers yeilding a ſavour ſheweth, that the Spouſe had ſweet things to ſmell unto, for the entertainement of her beloved.
Theſe Mandrakes are ſaid to give a ſmell or ſweet odour.
At our gates are all manner of ſweet fruits.
The word ſignifieth precious things. And by the gates or doores, which ſeemeth to be oppoſed unto the fields, where Mandrakes grew: ſignifieth, that both at whom and abroad, neere and farre, the fame and odour of the Saints, ſpread it ſelfe: or by the gates wee may underſtand it, as an alluſion unto cuſtomes and orders, obſerved on marriage dayes, men being wont to ſtrow their houſes, doores, yea, and ſtreets and all, with ſweet ſmelling herbes.
New and old.
There is great ſtore and plenty of them, for this is an uſuall thing, by theſe termes to expreſſe abundance: ſee the phraſe in Matth. 13. 52. where the Kingdome of heaven is like the houſholder, which bringeth out of his treaſurie, things new and old. New, and old, ſignifieth variety and plenty, Leviticus 26. 10. And old fruits are often times better then new, as Luke 5. 39. Its added.
Which I have laid up for thee O beloved.
The Spouſe declareth that theſe things are for to welcome her beloved, ſhe deſires that Chriſt may take pleaſure and delight in them, ſhe willingly offereth them all for his entertainment. Now from this verſe thus opened.
Obſerve.
Firſt, That the Spouſe is as a garden, full of ſweete flowers.
She is the Lords garden, the Lords field, where all kinde of divine and heavenly flowers grow, where is varietie and abundance of all ſweetneſſe, and fragrancie, ſhe is an Orchard of Pomegranates, Camphire, and Spiknard, with the Trees of frankincenſe, myrrhe and aloes, with all the ſpices, the ſweet Vine is in her, and the Mandrakes of a goodly ſmell, with pleaſant fruits new and old; namely, all the ſweet incomes of ſpirit and life from Chriſt, all the ſweet refreſhing delights of the Spirit.
Obſerve, Secondly,
That the Spouſe doth entertaine Chriſt with all her ſweetneſſe.
Theſe are things (ſaith ſhe) that I have kept for my beloved. The Spouſe honoureth Chriſt with all her ſweet, pleaſant fruits. As the favour, love, and goodneſſe of God is great, which he hath layed up for thoſe that feare him, Pſal. 31. 20. ſo all the goodnes and fruits of ſpirit, and grace that flow from them, are unto his honour and prayſe, conſecrated unto his uſe and ſervice, thus ſaith the Apoſtle, for of him, and through him, and for him are all things, to him be glorie for ever, Rom. 11. 36. Iſrael is holineſſe, glorie, and honour to the Lord. So endeth the ſeventh Chapter.