Exposition of Song of Solomon, Chapter 8

Exposition of Song of Solomon · Chapter 8

p. 718Canticles. Chap 8.

Verſ. 1, 2, 3, 4, 5, 6.

O that thou wert as my Brother, that ſucked the breaſts of my Mother, when I ſhould find thee without, I would kiſſe thee, yet I ſhould not be diſpiſed.

I would lead thee, and bring thee into my Mothers houſe, who would inſtruct me: I would cauſe thee to drinke of ſpiced wine, of the juyce of my Pomegranate.

His left hand ſhould be under my head, and his right hand ſhould imbrace me.

I charge you, O daughters of Jeruſalem, that ye ſtir not up, nor awake my love untill he pleaſe.

Who is this that commeth up from the Wilderneſſe, leaning upon her beloved? I raiſed thee up under the Apple-tree: there thy Mother brought thee forth, there ſhe brought thee forth that bare thee.

Set me as a Seale upon thine heart, as a Seale upon thine Arme: for love is ſtrong as death, jealoſie is cruell as the Grave, the coals thereof are coals of fire, which hath a moſt vehement flame.

VVEE have had in this Song the condition and ſtate of the Spouſe, which hath been variable, and after diverſe ſorts: as even now calling and crying out for her well-beloved. Not long after, we have her, as it were, ſet down, p. 719and the Bridegroome calling upon her to ariſe and come away; yea, ſometimes ſhe is not onelyonly ſet downe, but alſo ſhe is laid downe, and aſleep: the Saints doe not continue alwayes alike, but however they ſwarve for a time, yet they returne, and their end is commendable. And therefore the Church is here, even to the end of the Song, declaring her faith, and good affection towards Chriſt.

But to come to the words themſelves of this Chapter: Firſt, in generall, the Spouſe doth declare what a great deſire ſhe hath to be in his preſence, and to retaine him with her, which ariſeth from a vehement love, whoſe heat cannot be quenched, as ſhe expreſſeth in the ſequell of the Chapter. Chriſt and the Spouſe be of one family; as Brothers and Siſters doe dwell together in familiarity, each doth uſually know where to find the other. According to this ſhe ſaith,

O that thou wert as my Brother, that ſucked the Breaſts of my Mother: when I ſhould find thee without, I would kiſſe thee, yet I ſhould not be diſpiſed.

In this verſe the Spouſe declareth her earneſt affection unto Chriſt, wiſhing that ſhe might continually enjoy him as a moſt faithfull friend. We have in this verſe,

Firſt, an exclamation or wiſh, expreſſing her fervent deſire, O that thou wert as my Brother. This wiſh is amplified, by ſaying, That ſucked the breaſts of my Mother.

Secondly, the reſolution of the Spouſe in caſe ſhe had obtained her deſire, in theſe words, When I ſhould find thee without, I would kiſſe thee. This alſo is amplified, wherein ſhe doth, as it were, ſet feare and ſhame a p. 720ſide, by adding, Yet I ſhould not be aſhamed.

O that thou wert as my Brother, &c.

Some read the words thus, O if ſome would give thee, or, who will give thee. Such phraſes are often uſed for formes of wiſhing in the Scripture, as in Pſal. 14. 7. Who ſhall give Salvation to Iſrael? That is, O that the Salvation of Iſrael were come. The Apoſtle alludes to this forme of ſpeech, when he ſaith, Who ſhall deliver me from the body of this death? Rom. 7. 24. It is an expreſſion of an earneſt wiſh or deſire in the Spouſe here, wherein ſhe doth declare her earneſt deſire of the brother-hood, love, and fellowſhip of Chriſt, whereby ſhe might manifeſt her love to him againe. Her deſire of him is, that he would be to her,

As a Brother.

That is, moſt faithfull, friendly, and loving. See Gen. 13. 8. & Pſal. 133. 1. Brother-hood ſignifies ſome neer conjunction and relation, either by nature, or by Covenant, Zach. 11. 14. Such as are companions in like condition, quality, or action, are called brethren, Prov. 18. 9. Gen. 49. 5. Now Chriſt is not onelyonly the Brother of the Spouſe in reſpect of his humanity, taking on him the ſame fleſh and blood, Heb. 2. 14. but alſo by that oneneſſe in fellowſhip and communion in the Spirit, having one father, one bleſſedneſſe and glory. Thus Chriſt calls his Saints Brethren, Heb. 2. 11, 12. in reſpect of that ſpirituall union and fellowſhip between them. It's added.

That ſucked the breaſts of my Mother.

The Spouſe is not contented onelyonly to have Chriſt p. 721as a Brother, but as a moſt naturall, kind Brother, becauſe many times it falleth out, that brethren are at great jarres, through the neglect or forgetfullneſſe of thoſe brotherly bonds between them: therefore the Spouſe deſireth that Chriſt may be a moſt naturall, kind-hearted brother to her, as one that ſucked her Mother, for betweene brethren of the ſame Mother, the love and affections are the moſt ardent, as is teſtified by Joſeph, in his affections toward his Brother Benjamin, Gen. 43. 29, 30. By the Mother here we may underſtand the heavenly Jeruſalem, which is above, which the Apoſtle calls, The Mother of us all, Gal. 4. 26. To ſuck the breaſts of this Mother is to partake, and enjoy the ſweet refreſhing comforts of the Church, or aſſembly of the firſt borne, to be refreſhed with the fatneſſe, and ſweetneſſe of Gods houſe, towit, the ſweet conſolations of the Spirit, Iſa. 66. 10. 11. Now we muſt know that Chriſt and his people make but one body, and is myſtically called Chriſt, 1 Cor. 12. 12. and therefore here, where it is ſaid, that Chriſt doth ſuck theſe breaſts, it is meant of Saints, or Chriſt in the Saints is refreſhed and comforted.

Hence Obſerve, Firſt,

That the Spouſe is very earneſt and deſirous of a neer brotherhood and communion with Chriſt. O that thou wert as my Brother, &c. Nothing ſatisfies the Saints but fellowſhip with the Father and the Sonne, nothing but a ſweet communion with Chriſt, in all his graces. The Saints are onelyonly delighted with his love and ſweetneſſe, and continually deſire in a moſt comfortable and familiar way to enjoy his divine preſence.

Secondly Obſerve,

That Chriſt is refreſhed in his Saints refreſhments. For p. 722as you heard before, he and his Saints are one body, and hence it is, that when Saints are begotten unto God, Chriſt is formed in them, Gal. 4. 19. and as they are nouriſhed by the ſincere milke of the word, ſo is Chriſt alſo nouriſhed, & grows more & more in ſtature and fullneſſe. For that which is properly the perſon of the Saint, or the Saint-ſhip it ſelfe, is part of Chriſt: Chriſt is diffuſed into all his Saints, and they all make but one compleat body, and therefore as the body is ſaid to ſuck the breaſts of ſpirituall conſolation, Chriſt may alſo be ſaid to ſuck thoſe breaſts, for it is Chriſt in the Saints that is nouriſhed: ſo when the Saints encreaſe, it is the increaſings of the Lord, and the growth of the Saints is the growth of Chriſt.

It followeth.

When I ſhould find thee without, I would kiſſe thee; yet I ſhould not be deſpiſed.

Here is the reſolution of the Spouſe, When I finde thee, or, though I find thee in the ſtreets, that is, in open and publique place, as it were, See Luke 14. 21. This ſhew; the readineſſe and willingneſſe of the Spouſe, both to goe forth and meet, and alſo to wellcome and entertaine Chriſt, it noteth her dilligence and care to find, and to retaine Chriſt, as in Song 3. 2. 4.

I would kiſſe thee, yet I ſhould not be deſpiſed.

To Kiſſe is a ſigne of honour, love, and obedience, as was noted in Song 1. 2. and the meaning is, that the Spouſe would neither be aſhamed, or afraid to perform the office of love and affection towards him, neither ſhould any contemne or ſcorne her: that is, either they ſhould not ſcorne her, having obtained her beloved, p. 723or elſe ſhe would not regard any ſcorne that ſhould be caſt upon her.

Hence Obſerve,

Firſt, That Saints are ready to entertaine and wellcome Chriſt.

Hence it's ſaid here, that the Spouſe would meet him, with all readineſſe to take hold of him, and to imbrace him. The Saints are impatient withont Chriſt, and are moſt ready to give entertainment unto him. Secondly Obſerve,

That it is an honourable action, and worthy of much praiſe to entertaine and imbrace Chriſt. It is true, the world is apt to vex, ſcorne, and contemne the Saints, but yet they are never aſhamed to owne Chriſt: but ſhe doth meet, kiſſe, and imbrace him, even in the open ſtreets. But though the blind world ſhould contemne the Saints, yet the Lord will honour them that honour him, 1 Sam. 20. 30. And if any man ſerve Chriſt, him will the Father honour, John 12. 26. The Saints ſhall appeare in the brightneſſe of Chriſts glory, which is far above the contempt of the world, and being thus cloathed, they are not afraid or aſhamed of Chriſt, of profeſſing his name and truth, in the open ſtreets of the world. Thus much for the Spouſes wiſh, as alſo her reſolution, in which ſhe doth farther proceed in the next verſe.

VERS. 2.

I would lead thee, and bring thee into my Mothers houſe, who would inſtruct me, I would cauſe thee to drinke of ſpiced wine, of the juyce of my Pomegranate.

AFter the Spouſe had expreſſed her wiſh, and what advantage ſhe gained thereby, ſhe ſheweth what p. 724returne ſhe would make unto Chriſt for granting her deſire. I would lead thee, and bring thee, &c.

We muſt underſtand in theſe words that the Spouſe taketh on her the perſon of Chriſt, and ſpeaketh that of her ſelfe which belongeth to him; and by declaring what ſhe would doe unto her beloved, ſhews what ſhe would have Chriſt doe unto her. And therefore we muſt conſider the Spouſe, together with her head Chriſt, and ſo ſhe is called Chriſt, in 1 Cor. 12. 12. That is, Chriſt myſticall, or Chriſt in a divine myſtery. I would lead thee, I would bring thee, &c.

She doubleth the word, as it were, to ſhew the joyfullneſſe of her heart in thinking of the matter ſhe is now in ſpeaking of. And in that ſhe ſaith, I would lead thee, ſhe meaneth with all honour and ſolemnity, with joy and gladneſſe. Thus Kings and great ones are ſaid to be lead and brought along, Iſa. 60. 11. Pſal. 45. 15, 16. So here, the Spouſe ſpeaking in the perſon of Chriſt, declares what ſhe deſires he ſhould doe unto her, towit, that he would lead and bring her into his holy Mountaine, as in Pſal. 43. 3. that he would comfortably lead her by the light of his Spirit.

Hence Obſerve,

That the Saints deſire onelyonly to be led and directed by Chriſt. For the Spouſe here by declaring her reſolution, ſheweth what ſhe deſireth Chriſt to doe unto her: it is true, that the Saints in ſome ſence may be ſaid to lead Chriſt by ſeeking of his face, by ſtirring up themſelves to take hold of his ſtrength, as in Iſa. 64. 1. 7. yet moſt properly it is Chriſt that leadeth his people: his truth, and the light of his Spirit is like the cloud of fire that led the Children of Iſrael in the Wilderneſſe, and doth continually direct and guide them. Now followeth the place into which ſhe would lead him.

p. 725Into the houſe of my Mother.

Here the Spouſe alludeth to the cuſtome in thoſe dayes, which was to bring the Bride and Bidegroome alſo, into the houſe of either of their Parents: See Gen. 24. 97. where Iſaac is ſaid to have brought Rebeckah into the Tent of Sarah his Mother. It is the manner of the Hebrews (as hath been noted heretofore in this Song) to call ſome whole thing or body, by the name of Father or Mother, and the parts derived from the ſame, by the names of Sonnes and Daughters. So here, Chriſt and the Saints, making up one Church or body, which is called the new Jeruſalem, which commeth downe from God, out of which Chriſt and all Saints ſpring: this new Jeruſalem is called the Mother of us all, in Gal. 4. 26. But of this we have ſpoken already in Chap. 3. verſ. 4. and therefore I ſhall paſſe this, and proceed to the next words. Who would inſtruct me.

This clauſe ſtandeth doubtfull whither we ſhall Tranſlate it, Thou ſhalt teach me, or, ſhe ſhall teach me: for in the Hebrew tongue, in the future, the ſame word ſtandeth for the third perſon feminine, that is for the ſecond Maſculine. And ſo it ſtandeth in different here by the word, whither we ſay, thou ſhalt teach me, or, ſhe ſhall teach me: true it is, that Chriſt is the teacher of his Church, in a double reſpect. 1. In that he alone teacheth by the light of his Spirit. But the Church (who is the heavenly Jeruſalem, and Mother of us all) doth as an inſtrument teach, and inſtruct her particular Members with the heavenly doctrine of the Goſpell. We may take it that ſhe ſaith to Chriſt, Thou ſhalt teach me, for ſo runs the new Covenant, That every man ſhall not teach his neighbor, ſaying know the Lord, for they ſhall all know me, ſaith the Lord. So that the Saints ſhould not depend upon mans teaching, but upon Chriſt's the true Prophet.

p. 726Hence Obſerve.

That the Saints deſire moſt of all, to be under the teachings of Chriſt.

This was the end of the Spouſe, in bringing Chriſt in to her mothers houſe, namely, that he might teach and inſtruct her by his Spirit. And thus it is propheſied, how that in the laſt dayes, many people ſhould ſay, Come, and let us go up tothe houſe of the God Jacob, and will teach us of his wayes, &c. Iſa. 2, 2, 3. See alſo Michah 4. 1, 2. Chriſt tels his Diſciples in John 16. 25. That the time was comming, he would ſhew them plainely of the Father, its Chriſt that doth unmaske and unvaile the face of his Father, and helpe us to a manifeſtation and ſight of it: Chriſt is the lively Image of God, 2 Cor. 4. 4. He is the Brightneſe of his glorie, and the expreſſe Character of his perſon, Heb. 1. 3. there is no excellency in the Father, which is not manifeſt in the Sonne, and by the Sonne wee may come to know it: ſo ſaith the Apoſtle, God who hath commanded light to ſhine out of darkeneſſe, hath ſhined in our hearts to give the light of the knowledge of the glorie of God, in the face of Jeſus Chriſt, 2 Cor. 6. 6. If there be ſuch a bright viſion of divine glorie manifeſted by Chriſt, how ſweet, how comfortable, and how much to be deſired are the teachings of Chriſt then, who is as it were the beames and brightneſſe of Gods glorie ſhining out upon us?

The effects of Chriſts teaching is ſet forth in the next words.

I would cauſe thee to drinke of ſpiced wine, of the juyce of my Pomegranate.

According to the ſimilitude in earthly things, the p. 727Spouſe profeſſeth to entertaine Chriſt with a dainty banquet in her mothers houſe,, for that is meant by ſpiced wine, and juyce of the Pomegranate.

By Spiced wine, ſhe meaneth ſuch wee call Ipocras, which beſides the nature and ſtrength of the wine it ſelfe, it is much ſtrengthned by compoſition, mixture or confection of many Spices with it: So that by the ſtrength and pleaſantneſſe of this compoſition of ſweet ſpices, the heart is ſtrengthened and warmed, and the ſenſes much refreſhed and ſatisfied, with the pleaſant ſmell thereof: Such compoſitions as theſe, were put into the holy incenſe and oyle, Exod. 30. 24, 25. Such were alſo uſed for banquetting, as this place manifeſteth.

The juice of my Pomegranat.

Or, The ſweet wine made of my Pomegranate: the word here turned juyce, or ſweet wine, ſignifies generally al moiſture, which either by expreſſing or treading, is fetcht from any fruit, for it is derived of a word, that ſignifieth to expreſſe or tread downe, but becauſe he addeth Pomegranates, we may take it for the moiſture, juyce, or liquor, that is or may be wrung from them. In a word, ſhe meaneth, that if ſhe might indeed be partaker of Chriſt, and enjoy ſweetneſſe and fellowſhip with him, ſhe would moſt comfortably and joyfully entertaine, and receive him, for under theſe metaphors, taken and borrowed from an earthly banquet ſhe meaneth nothing elſe, but the ſpirituall entertainment of her beloved, and that his teaching ſhold not be fruitleſſe in her, but ſhe would honour Chriſt with graces, and being ſweetned with the ſpices of his ſpirit, the fruit thereof ſhould redound to him.

p. 728Hence Obſerve.

That the Saints honour Chriſt with the fruits of his owne Spirit.

When Chriſt adminiſtreth to us by his Spirit, he giveth us wine to drinke, as in Iſa. 55. 1. 3. And when wee bring forth the fruits of the Spirit, he counteth himſelfe as refreſhed with wine, as in Chap. 5. 10. This is the ſpirituall entertainement, that the Spouſe giveth her beloved, ſhe preſents him with a dainty banquet of ſpiced wine, the fruits of his owne ſpirit, praiſe and glorie, which is very pleaſing unto him, which is contrary to that cup in the womans hand, full of abhominations and filthineſſe of her fornication, to wit, the fruits of the fleſh and Antichriſt, with which wine the inhabitants of the earth were made drunke, Revel. 17. 2, 4. The fruits of divine preſence, and of the ſpirit of Chriſt in the Saints is ſweet, comfortable, and pleaſant, like to ſpiced wine, and the juice of the Pomegranate, It followeth in the next verſe.

VERS. 3.

His left hand ſhould be under my head, and his right hand ſhould embrace me.

AS before the Spouſe had ſet out how ſhe would receive and entertaine her beloved: ſo now ſhe being privie to her owne infirmities, and deſirous of ſtrength from Chriſt, deſireth ſuſtenance and ſtrength of him, whoſe grace would be ſufficient for her, whoſe ſtrength is made perfect in weakeneſſe, 2 Cor. 12. 9. wee may underſtand the words prayer-wiſe, Let thine hand be under my head, &c. ſhe ſheweth how he would comfort p. 729her, namely, that for her eaſe, he would put his left hand under her head, as men commonly do to ſick and infirme perſons. And his right hand doth embrace me. viz. moſt comfortably and lovingly as deareſt friends doe one another.

See this verſe wholly expounded before in Chap. 2. 6. there being no difference but, this, namely, that ſhe affirmeth the thing in preſent action, and hereby weighing the earneſt love of Chriſt towards her ſhe increaſeth in her hope and confidence in him, aſſuring her ſelfe, that if ſhe may enjoy his comfortable and continuall preſence, it would be a very happie thing.

Hence Obſerve.

That the Saints only reſt ſatisfied in the armes of Chriſt.

Hence it is, that the Spouſe doth deſire, that Chriſt ſhould ſupport, comfort and uphold her with both his hands: were it not for the armes of Chriſts love and protection, the Spouſe could not ſubſiſt; but Chriſt doth as it were comfort, embrace, and ſuſtaine his Church with both his armes.

Theſe words having been ſpoken of before, I ſhall paſſe to the next verſe.

VERS. 4.

I charge you O daughters of Jeruſalem, that ye ſtirre not up, nor awake my love, untill he pleaſe.

THe Spouſe enjoying theſe great mercies and bleſſings from Chriſt, chargeth all her daughters, to wit, her fellow-members, to walke ſo thankfull and p. 730fruitfull, toward God, and lovingly and helpfully one towards another, that no occaſion be given of any alteration of their happineſſe, and in this Charge ſhe deales very ſeriouſly, ſaying.

I charge you, or, I adjure you; that is, by oath: that you grieve not this my beloved Spouſe, that may hinder our comfortable ſocietie one from another: and this ſhe ſpeaketh unto the daughters of Jeruſalem, or fellow-friends of the Spouſe. See this expounded before, chap. 2. 7. Alſo chap. 3. 5. Why ſhould ye ſtirre up, that is, doe not ſtirre up: there is no reaſon or cauſe why you ſhould deale ſo diſcourteouſly with him, ſith in his reſt ſtandeth your owne good: or it will not be for your profit and eaſe, to diſturbe this my love, whom I ſo tenderly affect.

Ʋntill he pleaſe: that is, till he himſelfe will; and the Spouſe uſeth this as a reaſon to diſcourage them from awaking him: be not over confident to thinke it will be good for him, and for you, that he ſhould be raiſed up, or awaked before he pleaſe, for he knows the beſt and fitteſt time.

Hence Obſerve.

That Chriſtians ſhould not go about to raiſe up Chriſt, till himſelfe is pleaſed to ariſe.

Where the Spirit of Chriſt is, there is liberty, there is power to act indeed: if the Lord be riſen and awake in thee, there is life and activitie, and therefore why ſhould wee awake the Lord till he pleaſe: there is ſo much formalitie in Profeſſors, as draws their reſolutions into a method, as becauſe ſuch a day, or ſuch a time is come, I muſt doe ſuch or ſuch a thing, and ſo take up things by cuſtome: and Chriſtians muſt diſcourſe and performe duties, whither the Spirit ſaith p. 731yea, or no, but God will bring judgement into victory, and the Spirit of the Lord ſhall carry all before it: but wee muſt ſtay till the beloved pleaſe.

VERS. 5.

Who is this that commeth up from the Wilderneſſe, leaning upon her beloved? I raiſed thee up under the apple-tree, there thy mother brought thee forth, there ſhe brought thee forth that beare thee.

THE Church going about to declare the love ſhe carried towards her head, and huſband Chriſt, doth in this verſe, in the firſt part of it, by way of demand, ſpeake of her ſelfe: and the latter part, taking upon her the perſon of Chriſt, ſhe ſheweth what great favours and graces ſhe had received from him. There is nothing by the ſpeech it ſelfe, that diſcovers whether Chriſt or his Spouſe uttered theſe words. But the Hebrew text declareth it to be ſpoken by the Spouſe, becauſe this clauſe, I raiſed thee up, &c. And alſo this.

Thy mother conceived thee: are ſpoken in the maſculine gender, as to a man, and not as unto a woman: and ſo wee take them for the words of the Spouſe, ſetting forth the vehement and ardent loves of hers unto Chriſt, in reſpect of thoſe many favours ſhe had received from him.

In the words then ſhee ſetteth forth the vehemencie of her love.

Firſt as it were by compariſon, ſaying:

p. 732Who is this that commeth up, &c.

Secondly the place from which ſhe aſcended: from the Wilderneſſe.

Thirdly, The manner of her aſcenſion, leaning upon her beloved.

Fourthly, the meanes of her aſcenſion, I raiſed thee up under an Apple-tree, there thy Mother brought thee forth &c.

Who is this, or, who is ſhe (for ſo we may reade the words) that commeth up; &c. some thinke that this ſpeech implyeth the ſpringing up of a new Church, conducted by Chriſt through the Wilderneſſe of this world, others underſtand it to be the ſpeech of the daughters of Jeruſalem admiring at the encreaſe of faith and grace in the Spouſe: but we may underſtand it of the Spouſe her ſelfe: admiring at her ſelfe, being filled with grace, and being cloathed with ſo many mercies by Chriſt, as if ſhe ſhould ſay, where is ſhe to be found, that hath ſhewed the like love to her welbeloved, that I have ſhewed unto mine? that hath taken ſuch travaile, and indured ſo many afflictions, paſſed through ſo many perils, to come to her beloved, as I have done to come unto mine? Hence Obſerve.

That the Saints do admire their own aſcenſion unto Chriſt.

It is their glorie and Crowne, it is their joy and boafting all the day: but wee muſt alſo know, that the boaſting of the Saints, is not from any thing of their owne, they cannot ſo admire their own ſtrength or parts, as in the power and ſtrength of Chriſt, by which they are brought up unto him. Now that then which the Saints doe ſo much admire is, that ſhee ſhould aſcend up from the earth, to live in Chriſt and p. 733that in the power and goodneſſe of Chriſt.

Secondly, The place from whence ſhe aſcended is mentioned.

From the Wilderneſſe.

The Wilderneſſe is ſometimes taken for the people of this world, out of which the people of God are called and choſen, Ezek. 20. 35. John 15. 19. but wee may rather take it here for the former ſtate of the Spouſe, in the ſtate of ſinne and ignorance under the bondage of the powers of darkeneſſe, from which ſhe eſcaped by Chriſt; for the Wilderneſſe was a drie and thirſty land, a land of drought, and of the ſhadow of dearth, Ezek. 19. 13. Jer. 2. 6. The Wilderneſſe is cloathed with no beautie, whereby men ſhould delight in it, or deſire to dwell there, but it is rather a place of Dragons, Foxes, and Tigres, and all wilde ravenous Beaſts.

Hence Obſerve.

That the Saints aſcend up to Chriſt out of a low, darke, deſolate Wilderneſſe.

Their ſtate is a Wilderneſſe condition, deſolate, loſt and forlorne, till they aſcend up unto Chriſt: there be many dangers ina Wildernes: ſo the ſoule is in a loſt, dangerous condition, till it aſcend unto Chriſt, the true Canaan, and Land of plenty and reſt. A man in a Wilderneſſe knows not which way he goes: whither forward or backward; no more doth the ſoule, while it walks in the Wildernes of darkneſſe and confuſion, under the power of hell and death, ſurely, this muſt needs be a bleſſed aſcenſion, to aſcend out of a deſolate Wildernes unto Chriſt the true center and reſt of the ſoule. It followeth.

p. 734Leaning upon her beloved.

Here is ſet downe the manner of the Spouſes aſcenſion, Leaning upon her beloved, or, adjoyning, aſſociating her ſelfe with her beloved. The Spouſe doth not uſe this ſpeech onelyonly to note her love towards Chriſt, as it was the cuſtome for men to leane upon them whom they beſt liked, as appears, 2 Kings 5. 18. but alſo to ſet out the ſtrength and comfort ſhe had from him, without whom, by reaſon of her owne weakneſſe, ſhe had never beene able to get out of the Wilderneſſe.

Hence Obſerve,

That the Saints aſcend up unto Chriſt by the aſſiſtance of divine power from Chriſt.

All the ſtrength of the Spouſe was in the power of Chriſt, who upheld her, and ſuſtained her ſteps, carrying her through all dangers and difficulties. The Spouſe is by Chriſt made perfect, ſtabliſhed, ſtrengthned, and ſettled, 1 Pet. 5. 10. This divine aſſiſtance was foretold by the Prophet, in Gods dealing with the people of Iſrael, when he put his holy Spirit in his people, and led them through the deep, as an horſe in the wilderneſſe, they stumbled not; as a beaſt goeth downe into the valley, the ſpirit of the Lord quietly led them: ſo didſt thou lead thy people, to make thy ſelfe a glorious name, Iſa. 63. 11. 13. 14. So here, the Spouſe acknowledgeth all her ſtrength and ſtay to be from Chriſt, and from the power of his might. It followeth in the next verſe.

I raiſed thee up under the Apple tree.

The Spouſe is ſaid ſometimes to raiſe up Chriſt, as in Pſal. 44. 24. Stir up, why ſleepeſt thou Lord? And the Saints are ſaid to ſtir up themſelves, and take hold of p. 735his ſtrength, in Iſa. 64. 7. but the Spouſe being but the inſtrument of Gods power and goodneſſe, ſhe doth as it were ſpeake in the perſon of Chriſt: and as Chriſt gives life to his people, ſo his people are ſaid to give life to him, and raiſe him up, as it were from ſleep, and from death. This raiſing up was under the Apple-tree, the tree of life and grace, whoſe ſhadow and fruit had beene delightfull to her, to which tree Chriſt himſelfe was likened Chap. 2. 3. So that the Spouſe is ſaid to raiſe up Chriſt in his owne power, under the Apple-tree, towit, under his ſhadow and fruit, whereby ſhe her ſelfe was comforted and refreſhed. Hence Obſerve,

That Chriſt is raiſed up by, or in the Saints by his owne power. Though the Saints are ſaid to raiſe up Chriſt, it's under the Apple-tree, it's in Chriſts owne power: ſo it is no more but Chriſts raiſing himſelfe in the Saints: Chriſt by the divine power raiſed himſelfe out of the Grave, ſo by that divine power he doth riſe in the Saints, by which power they are ſaid to raiſe up Chriſt: and therefore what Chriſt is ſaid to doe unto the Saints, they likewiſe are ſaid to doe the ſame unto him, as to raiſe him up, &c. The Saintſhip, or the proper perſon of the Saint is Chriſt, as he is given out, and diſtributed to all Saints, who all make up the body of Chriſt: So that as Chriſt is ſaid to raiſe and ſtir up the Saints, ſo alſo they may be ſaid to raiſe and quicken Chriſt. It followeth.

There thy mother brought thee forth, there ſhe brought thee forth that bare thee.

It is the heavenly Jeruſalem, the generall aſſembly, and Church of the firſt-borne, which are written in p. 736Heaven, that bring forth Chriſt into the world, Chriſt is begotten, and brought forth in theſe: This heavenly Jeruſalem, or Church of the firſt-borne, is the Mother of Chriſt, this is ſhe that brought him forth into the world, or, as it may be rendered, That painefully brought him forth: that is, did travell with much paine and ſorrow: So that as there is paine and ſorrow in women that bring forth Children, ſo there is in the Spouſe in her bringing forth Chriſt.

Hence Obſerve,

Firſt, That Chriſt is conceived and brought forth in all his Saints.

The Spouſe is hereby Chriſts mother, even all the faithfull that travell with Chriſt. The Apoſtle ſaith in Gal. 4. 19. My little Children, of whom I travell in birth untill Chriſt be formed in you; ſo that Chriſt is formed and brought forth in every Saint. And in Rev. 12. 2. the Church is compared to a woman with child. The Prophet tells us, That unto us a Child is borne, Iſa. 9. 6. So this holy Child Jeſus is begotten and brought forth in his divine appearance in all the Saints.

Secondly Obſerve,

That the travelling with, and bringing forth of Chriſt into the world, is with much trouble and paine.

Hence it is ſaid in Rev. 12. the Church was in travell, and pained to be delivered, for as Child-birth is accompanied with many pangs and ſorrows, ſo is the bringing forth of Chriſt in the hearts of men. There is outward ſorrow and trouble, according to the words of the Apoſtle, when he ſaith, In much patience, in afflictions, in neceſſities, in diſtreſſes, in ſtripes, in impriſonments, in toſſings to and fro, in labours, in watchings, in faſtings, &c. 2 Cor. 6. 4, 5. And thus the Church declareth, in p. 737Iſa. 26. 17. Like as a woman with Child, that draweth neer the time of her delivery, is in paine, crieth out in her pangs: ſo have we beene in thy ſight, O Lord. So there is abundance of inward pain and trouble when Chriſt is formed in the mind and ſpirit: there is a ſtrugling and reſiſting, by all the powers of fleſh and darkneſſe: this Dragon ſeeks to deſtroy the Child Jeſus, there was a type of this in Herod, when he ſought to kill Chriſt, when he was borne upon the earth: So the powers of fleſh and darkneſſe, ſet againſt this delivery, they hinder what they can, but cannot deſtroy this Child; it is preſerved ſtill, though it be in Aegypt, yea, though it ſhould be crucified in Aegypt, it ſhall riſe againe, and live and prevaile. Now in the next verſe the Spouſe breaks forth into a vehement requeſt, that ſhe may be joyned more neerly unto her beloved, and that he will alwayes have her in mind, rendring a reaſon, that the vehemency and ſtrength of her love is ſuch, as by no meanes it can be overcome: this is ſet forth in this verſe, and the next following: but firſt commeth her requeſt in the firſt verſe that followeth.

VERS. 6.

Set me as a Seale upon thine heart, as a Seale upon thine Arme: for love is ſtrong as death, jealouſie is cruell as the grave: the coals thereof are coals of fire, which hath a moſt vehement flame.

THe Spouſe here deſireth a farther teſtimony and evidence of Chriſts divine love, to be given in unto her, that ſhe may be the more confirmed in his love towards her, that ſhe may be firmely engraven, as the engraving of a Seale or Signet upon his heart.

p. 738Firſt, then we have the Spouſes earneſt deſire of Chriſts deep affection to her, and continuall remembrance of her, Set me as a Seale upon thine heart, as a Seale upon thine arme. Which requeſt of hers is urged by a motive taken from the ſtrength and depth of her affection to him, which ſhe declareth.

Firſt, by comparing her affections to 3. things.

1. To Death, It's ſtrong as death.

2. To the Grave, It's cruell as the grave.

3. To Fire, It hath a moſt vehement flame.

Secondly, it is ſet forth by comparing her affections to two things, as leſſe then her affections, yet they be of great force: this is in the ſeventh verſe.

1. Her affections are ſuch, as many waters cannot quench them.

2. She prized them to the whole ſubſtance of any mans houſe, which would be contemned if it were offered for to withdraw her affections from her beloved. But firſt her requeſt.

Set me as a Seale upon thine heart, &c.

Set me, or, put me as a Seale, &c. That is, let me be deeply engraven, as a Seale is, into thy heart and affections, let the love and remembrance of me, take a deep impreſſion in thee, yea, even as a Signet in thy heart and minde; And as a Seale or Signet on thy Arme; that is, let it be continually in thy ſight and remembrance, and let me be as dear and pretious unto thee, as the Signet that thou carrieſt about thee; and how precious that was, and highly eſteemed, may appeare in that Zerubabell had a promiſe made to him, that the Lord would make him as a ſignet, Hag. 2. 24. And on the contrary ſide, in that Jehoiakim is threatned, that if he were as the Signet of Gods right hand, yet the Lord p. 739would pluck him from thence, Jer. 22. 24 The heart ſignifieth inward love and affection, and the arme ſignifieth the remembrance or outward manifeſtation of that love, by helping and ſuſtaining, and therefore it's ſaid, Thou redeemeſt thy people with thy arme, Pſal. 77. 16. And alſo it's ſaid, He will feed his ſtock like a Shepheard, he will gather the Lambs with his arme, and carry them in his boſome, Iſa. 40. 10. 11. The ſumme is, that it is a requeſt full of affection and earneſtneſſe, which the Spouſe maketh unto her beloved, as if ſhe had ſaid: Seing I have yeilded through thy goodneſſe, ſuch teſtimonies and tokens of my unfeigned love, I beſeech thee againe on the other ſide, to carry me continually in thy mind, to have me alwayes in thy ſight; to be (as was promiſed to the Daughters of Zion) engraven upon the palmes of his hands, and continually before him, Iſa. 49. 15, 16. that ſhe might be alwayes before his eyes, on his hands and fingers, as men uſe to weare Jewells about their necks, and upon their breaſts, and put Rings, eſpecially their Signets and Seals, upon their fingers, both to have them alwayes in readineſſe, and to ſhew the high account they made of them.

Hence Obſerve,

That the Saints earneſtly deſire to be neareſt in Chriſts heart, to be alwayes in Chriſts mind. That which is in the heart of man is neareſt unto him, and that which he mindeth moſt he loveth moſt: So the Spouſe deſireth here to be deep in Chriſts heart and affection, to be engraven on his armes. The Spouſe would be neerly joyned to Chriſt, as a precious Jewell, both in his heart, and upon his hand, ſo that he may alwayes minde her, and have her in his ſight, for we know, that whatſoever a man loveth with the greateſt love, p. 740that he deſireth to be neareſt unto, yea, faſtned unto it. And the Spouſes confidence in her beloved, is, that he will eſteeme her as an unſeparable Ornament of his glory: ſo ſhe is to him, as Aarons Pectorall unto his breaſt, and his ſtones of remembrance upon his ſhoulders. In the Pectorall or Breaſt-plate were twelve ſtones (like the ingravings of a Signet or Seale) in which were engraven the names of the twelve Tribes of Iſrael, to ſhew, that the High Prieſt ſhould carry about him a memoriall of the people continually, Exod. 28. 21. The Prieſt did not onelyonly beare the names of the Tribes upon his heart, but alſo upon his ſhoulders, before the Lord, for a memoriall, Exod. 28. 11. 12. So in like manner here, the Spouſe deſireth Chriſt to be her mercifull high Prieſt in things pertaining to God, Heb. 2. 17. That he would guide, feed, comfort her, that he would be all mercy, love, and ſweetneſſe to her, and that he would ſhew unto her more then Motherly affection; according as his title is foreign One of many commiſerations, Jam. 5. 11. And now ſhe rendereth the reaſon of her deſire, from the nature and force of love, in that ſhe ſaith,

For love is ſtrong as death.

This is the firſt compariſon whereby ſhe doth expreſſe the force of her love.

Death is exceeding ſtrong, it ſeduceth all ſorts of people, high and low, young and old, and overcommeth the ſtrongeſt man, Pſal. 89. 48. neither will it accept of any compaſſion, nor yield to any oppoſition, we can make no agreement with it, for if we conſider the great might of Princes, of Kings, and of p. 741Emperours, yea, of all the mighty Monarches in the world, death hath ſubdued and caſt them downe. Who hath been ſo ſtrong as to reſiſt death? where hath that might been found, that could ever eſchew his ſtroake?

Hence Obſerve.

That the ſtrong affection of a Saint towards Chriſt, cannot be ſubdued by any trouble or force whatſoever

Chriſt hath been ever welcome to the Saints, though they enjoyed him with the greateſt affliction: Peter would venture to goe to Chriſt upon the boiſterous waves of the Sea: Lord (ſaith he) if thon bid me come unto thee. The Saints finde abundance of ſweetneſſe in Chriſt, which doth more then countervaile with all the afflictions and troubles they meet withall for his ſake: Hence was that reſolution of Job, though he kill me yet I will truſt in him: ſuch is the force of that indeared affection of the Saints unto Chriſt, that though they walke in the middeſt of feares and troubles, yet none of ſuch things can take off the edge of their affection towards him.

The ſecond compariſon of her love, followeth in the next clauſe.

Jealouſie is cruel as the grave.

Jealouſie is a mixt affection of zeale, or ſervent love, and carries wrath and rage with it, and it is ſometimes uſed in a good, and ſometimes in an evill ſenſe, In an evill ſenſe its taken for envie, Acts 5. 17. ſometimes for a blinde miſguided zeale, Rom. 10. 2. Sometimes for bitter zeale or envying, Jam. 3. 14. and laſtly, for counterfeit jealouſie or pretended love, Gal. 4. 17. But in a good ſenſe, zeale is taken for a godly p. 742jealouſie, 2 Cor. 11. 2. for an holy emulation, 1 Cor. 12. 31. and alſo for an extreame heat of all the affections, towards one whom wee eſteeme, burning in our love to him, our deſire of him, our joy in him, our indignation againſt any that ſpeake any thing againſt him: of ſuch a jealouſie wee are to underſtand here, which the Spouſe ſaith is,

Cruel, or hard as the grave.

She meaneth, that this godly jealouſie, wherewith her heart was ſo affected towards Chriſt, could not be conquered any more then the grave, it being fierce and inexorable as hell it ſelfe, which devoureth all that are caſt into it.

Hence note.

That the love of jealouſie and zeale in the Saints, is a conſuming love.

So ſaith Chriſt, the zeale of thy houſe hath conſumed me: it cauſeth one to ſpend all his ſtrengh, for the perſon whom he thus loves: and ſo ſaith the Apoſtle in reſpect of his great love, I am ready to be ſpent for you, for the love of Chriſt is a conſtraining love, 2 Cor. 5. 14. And the godly are eaten up for Gods glorie, Pſal. 69. 9. To the force of the grave, ſhe compareth the heat and vehemencie of her love, ſo that ſtill ſhe doth ſhew, that ſhe muſt needs covet to be joyned as a ſignet moſt neere unto her beloved. In the next clauſe ſhe ſaith.

The coales thereof, are coales of fire, which hath a moſt vehement flame.

The Spouſe compareth her love to another thing, namely, to fire, not only becauſe it warmeth and maketh hot, but alſo becauſe it kindleth and increaſeth p. 743to a burning flame.

In the firſt part of this ſpeech it is ſaid, the coales thereof are coales, &c. that is, they are exceeding hot coales, fierie darts or arrows, the word ſignifieth that which flieth and burneth; and ſometimes is applyed to judgements that flie abroad, as in Deut. 32. 24. And to arrowes, Pſal. 76. 3. Here it is taken for the burning coales of inflamed love, that pierce and inflame the heart, and cannot be quenched, and that is the reaſon alſo why ſhe addeth.

Which hath a moſt vehement flame.

This declares it to be a great & wonderful flame: for in the Hebrew it is, Shalhebeth-jah, the conſuming flame of God, that is, excellent or extraordinary flames, piercing and devouring lightning: for in ſcripture phraſe the things of God are tranſcendently excellent, as the Harpes of God, Revel. 15. 2. The Trees of God, Pſal. 1. 3. And the mountaines of God, Pſal. 36. 6. by this fire is meant the fire of the Spirit, which is compared to fire, Matth. 3. 11. So the Spirit is as a fire in the Saints, that kindles a flame of divine love towards God.

Hence Obſerve.

That the fire of divine love is kindled in us by the Spirit of God.

It is the peculiar worke of the Spirit, to inflame our hearts to Chriſt, for here the Spouſe ſetteth out the greatneſſe of the effect, by the greatneſſe of the cauſe: ſo the flame of God is a moſt mighty flame: ſo the love of the Spouſe is moſt fitly compared unto a vehement fire, where there be hot burning coales, and a great flame, becauſe it is kindled by the divine p. 744flame of everlaſting burnings, where the ſoule feeleth the love of Chriſt, it is even ſet on fire with love towards him, even with a hot burning love: this flame is the flame of God, becauſe it is kindled in the heart of a Saint by the Spirit. Theſe flames of God, theſe divine and vehement flames, being kindled by the Spirit, cannot be quenched with earthly things, as it is declared in the next verſe.

VERS. 7.

Many waters cannot quench love, neither can the flouds drowne it: if a man would give all the ſubſtance of his houſe for love, it would utterly be contemned.

THe Spouſe proceedeth in ſetting forth the earneſtneſſe of her affections towards Chriſt, ſhewing, that ſince her love was as a mighty and excellent fire within, it could not be put out, no not with many afflictions, troubles and perſecutions

Many waters cannnot quench love, &c.

By waters, and floods is uſually meant in Scripture of afflictions, perſecutions, troubles, and tentation, which accompany the Saints, and alſo of perſecutors themſelves, who are often called waters, and floods of water, as appeares in Pſal. 69. 1. Alſo Rev. 17. 15. Pſal. 124. 4, 5. And Matth. 7. 25. 27. Iſa. 8. 7, 8. Dan. 9. 26. So here is ſignified, that the Love of Chriſt wherewith the Saints are inflamed, is ſuch as cannot be quenched with any calamities or perſecutions whatſoever.

p. 745Hene Obſerve.

That the love of the Saints towards Chriſt is an invincible love.

As it is written of Chriſt love, that nothing can ſeparate his people from it: ſo here the Spouſe affirmeth, that her love towards him cannot be put out; wee may obſerve the frame of the Spouſes ſpeech according to her former cocmpariſon, when ſhe ſaid, The coales thereof are coales, and the fire of the flame of God: for what fire is there, but many waters will quench, at leaſt if floods of waters doe overflow it? but this heavenly fire cannot be quenched, the floods cannot put it out. The Dragon doth caſt a flood out of his mouth, Revel. 12. but all in vaine, for his love cannot be quenched. So the Apoſtle teacheth, when he ſaith, Who ſhall ſeparate us from the love of Chriſt? ſhall tribulation, anguiſh, perſecution, famine, nakedneſſe, perill, the ſword? as it is written, for thy ſake are wee killed, all the day long, wee are counted as ſheepe for the ſlaughter, nevertheleſſe in all theſe things, wee are more then conquerours through him that loved us, Rom. 8. 35. There is one clauſe to come wherein ſhe ſaith:

If a man would give all the ſubſtance of his houſe for love, it would be utterly contemned.

If a man would give all his ſubſtance: as ſilver, gold, all wealth and riches, it could not purchaſe this love; neither could the love of theſe, winne the heart of the Spouſe from Chriſt, for ſhe affirmeth here, that if all treaſures ſhould be offered her, to draw her love from Chriſt, ſhe would utterly contemne them. So that if any man did thinke either to buy this love of her, or p. 746to get it from her, it were nothing, it were but labour loſt; and therefore ſhe addeth.

It would utterly be contemned, or as it is in the Hebrew, In contemning they would contemne it. that is, they would certainly contemne it, or it would be altogether wholly contemned; for this is the manner of the Hebrew tongue, when they highly promiſe to double, and when they highly diſpraiſe, to double the word alſo: See chap. 1. verſ. 1. In ſumme, ſhe meaneth by this verſe, namely, to declare, that her love was ſo firme and faſt to Chriſt, that it could not be be rent or pulled from her to any other, either by any force, or by fraud: nor by flatterie or faire promiſes.

Hence Obſerve.

That worldly riches cannot purchaſe divine love, nor get it away from thoſe that have it.

All the treaſures, and pleaſures, and credit, which the ſubſtance of any mans houſe may procure, ſhall be of no reckoning, either to get or purchaſe the love of Chriſt, or to withhold the Saints from loving him. The Spouſe doth ſo ſet her heart upon Chriſt, that ſhe deſires to be neere him, in his heart, upon his arme: yea, ſhe doth ſo deſire him, that ſhe contemneth all other things in compariſon of him: for, what is the glorie, and the pompe, the riches, and honours, and the pleaſures of the world unto her, more then vile droſſe in compariſon of Chriſt? The nature of man is much addicted to love riches, and the treaſures of this world: yet there is not any thing of ſuch force, to winne the heart from Chriſt; but the Spouſe here affirmeth, that if all treaſures ſhould be offered her to draw her love from Chriſt, ſhe would p. 747utterly contemne them. And as the Saints cannot be drawne off from the love of Chriſt, by any worldly good: ſo no earthly treaſure can get on purchaſe this love, for the gifts of the Spirit cannot be bought with money, it being the free gift of God, who beſtows at his owne pleaſure, Act. 8. 18, 19, 20. And ſo it's ſaid of wiſdome, that it cannot be gotten for gold, neither ſhall ſilver be weighed for its price, Job 28. 15.

Now a little to recapitulate. How excellent is this divine love? which carries ſuch an excellent deſcription and denomination with it.

As firſt, That its as ſtrong as death, which overcommeth all.

Secondly, That it's jealouſie, which is love inflamed, and therefore cruell as the grave, the bed of darkeneſſe, which is called Sheal, becauſe it allwayes craveth, and is never ſatisfied, but it devoureth all.

Thirdly, Its hot as the fire, which not only withſtandeth, but alſo burneth all things which ſtand againſt it.

Fourthly, Its everlaſting, and victorious in all labours and ſufferings, that no troubles, terrours, nor perſecutions can quench it, though whole floods of water were caſt upon it.

Fifthly, It is ſo precious, that no commodities or pleaſures, can anſwer or countervaile the value and eſtimation of it.

p. 748VERS. 8, 9, 10, 11, 12, 13, 14.

Wee have a little Siſter, and ſhe hath no Breaſts: what ſhall wee do for our Siſter in the day when ſhe ſhall be ſpoken for?

If ſhee be a wall, wee will build upon her a Pallace of ſilver: and if ſhe be a doore, wee will incloſe her with boards of Cedar.

I am a wall, and my Breaſts like Towers: then was I in his eyes, as one that found favour.

Solomon had a Vinyard at Baal-hamon, and let out the Vineyard unto keepers: every one for the fruit thereof was to bring a thouſand pieces of ſilver.

My Vineyard which is mine, is before me: thou (O Solomon) muſt have a thouſand, and thoſe that keep the fruit thereof, two hundred.

Thou that dwelleſt in the gardens, the companions hearken to thy voice: cauſe me to heare it.

Make haſt, my beloved, and be thou like to a Roe, or to a young Hart upon the mountains of ſpices.

WEE are come to the concluſion and ſhutting up of this Song. Here be three ſpeciall things to be handled in the cloſe of all. As

Firſt, Here is a motion, a conſultation or demand of the old Church of the Jewes, concerning the calling of the Gentiles, declaring that it is part of her ſpirituall joy, to ſee that they be called home unto Chriſt, and this is contained in verſe 8, 9, 10.

Secondly, Chriſt againe on the other part, ſetteth out his affection to the Church, ſhewing his care over her, by a compariſon made betweene p. 749Solomons Vineyard, and the Church, and alſo by directing her to what ſhould be beſt for her, verſ. 11, 12, 13.

Laſtly, the Church doth, as it were, take the words out of Chriſts mouth, and turneth them into an earneſt requeſt and prayer, intreating his continuall preſence, comfort, and aſſiſtance for ever, to lead her, and guide her into all truth: and this is declared in the laſt Verſe.

We have a little ſiſter and ſhe hath no breaſts, &c.

We muſt know when this Song was penned, before Chriſts appearance in the fleſh, the Church was ſhut up and limited among the Jewes: God ſuffered the Gentiles to wander in the vanities of their owne mind: but there were prophecies and promiſes that the Gentiles ſhould be brought in at the comming of the Meſſiah, and there ſhould be one body made up, both of Jewes and Gentiles. It is written of Chriſt, I have made thee a light of the Gentiles, and the ſalvation to the ends of the earth. Alſo, aske of me and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy poſſeſſion. Now thoſe that were faithfull among the Jewes, underſtanding this, are very carefull of them, ſaying, What ſhall we doe for our Siſter, &c.

In this verſe is deſcribed,

Firſt, the relation of the Church of the Gentiles to the Church of the Jewes; ſhe is her Siſter.

Secondly, the condition of the Church of the Gentiles, and that is two-fold.

1. She is Little.

2. She hath no Breaſts.

p. 750Thirdly, the care of the Church of the Jewes over this new Church by way of demand, What ſhall we doe for our Siſter?

Fourthly, the time when her care was ſuch, In the day when ſhe ſhould be ſpoken for, when ſhe ſhould be made manifeſt to the world.

We have a little Siſter, &c.

The Jewes and the Gentiles which believe, are Siſters and Brethren. Here the Church of the Gentiles is called a Siſter to the Church of the Jewes, and to Chriſt alſo, becauſe they have both one common Father, Viz. the Lord, of whom is named the whole Family, in Heaven and in Earth, Epheſ. 3. 15. All the Saints are Sonnes and Daughters of God, whither Jewes or Gentiles, through adoption and grace, Rom. 8. 16. & 2 Cor. 6. 18. Hence Obſerve.

That the Saints in the unity of faith become neerly related one to another, as Siſters and Brethren. Chriſt and all Saints are of one Father and Lord, of one Mother, viz. the heavenly Jeruſalem. They are all Children, and of the ſeed of Abraham, for ſo ſaith the Apoſtle, If yee be Chriſts, then are yee Abrahams ſeed, and Heires of the promiſe, Gal. 3. 29. All the Saints are Heirs of Abraham, according to faith, and according to the promiſe. And the Apoſtle ſaith in Gal. 3. 26. Yee are all the Sonnes of God by faith in Jeſus Chriſt; for all yee that are baptized into Chriſt, have put on Chriſt; there is neither Jew nor Grecian, bond nor free, there is neither male nor female, for yee are all one in Jeſus Chriſt. And though the Law was firſt given to the Jewes onelyonly, which were the peculiar people of God, to whom appertained the adoption and glory, and the Covenants, and the ſervice p. 751of God, and the promiſes, &c. Rom. 9. 4. yet the Lord was pleaſed that the people that ſate in darkneſſe ſhould ſee a great light, and thoſe that dwelt in the ſhadow of death, upon them hath the light ſhined, Iſa. 9. 2. So that the Jewes and Gentiles are now as brethren, having both received the ſame ſpirit, God hath put no difference betweene Jewes and Gentiles, after by faith he had purified their hearts, Acts 15. 9. Thus much for the relation between the Church of the Jews and the Church of the Gentiles, they were as Brethren and Siſters. Now follows the ſtate and condition of the Church of the Gentiles, though ſhe be a Siſter to the Church of the Jewes, yet ſhe is,

Firſt, A little Siſter.

Secondly, She hath no Breaſts.

As the Church of the Gentiles was a Siſter, ſo ſhe was at that time but a little Siſter; there being onelyonly a few Proſelytes brought in to believe in the Meſſiah, ſhe was little then in being, and alſo in her minority; for we muſt obſerve, that this ſpeech is formed according to the manner of the world. A young Damoſell is not preſently married, untill ſhe grow up in years, ſhe is not for marriage untill ſhe hath Breaſts to nouriſh the Children that ſhe ſhall bring forth. So here ſhe ſaith, we have a little Siſter, ſhe is not growne up, ſhe is not come to ripeneſſe of yeares, to be given in marriage, being a ſmall young Damoſell. And it is added;

She hath no Breaſts.

This is added even to expreſſe her littleneſſe or ſmallneſſe, as before: ſhe is not yet marriageable, or fit for Chriſt, becauſe ſhe wanted thoſe yeares and that p. 752ripeneſſe that the Lord had appointed with himſelfe for her, and the meanes alſo whereby ſhe ſhould come by it. So that this Church of the Gentiles had no ſtabliſhed miniſtry, ſo that her Children could not ſuck the breaſts of conſolation, as in Iſa. 66. 11. ſhe was not come to the ſtate of Iſrael, whoſe Breaſts were faſhioned, Ezek. 16. So that the Gentiles that were Proſelites to the Jewiſh Religion, had their miniſtry among the Jews, and received inſtruction from the Jewiſh Paſtors.

Hence Obſerve.

That the Spouſe in her nonage is under much weakneſſe and frailty. Here the Church of the Gentiles is very little and ſmall, ſhe hath but onelyonly a few Proſelites, not one of a thouſand, very few and ſcarce. And ſhe had no breaſts, ſhe had no ſpirituall nouriſhment for her Children, ſhe was without the Oracles of God: it is true, the Gentiles had many wiſe men of the world, great Philoſophers, and ſubtile diſputers, but none of the doctrine of Chriſt, to nouriſh the ſoule: there was the worſhip of Devills, and all manner of ſuperſtition, there was great boaſting of divine knowledge, that in reſpect of the true wiſdome was all nothing but fooliſhneſſe; and hence ſhe ſaith, that her little Siſter had no Breaſts. And what here is ſpoken of the Church of the Gentiles, in reſpect of her nonage, the ſame may be applied to every particular Saint in the time of his nonage and minority. Now followeth the care that the Spouſe hath for this her little Siſter.

What ſhall we doe for our Siſter in the day that ſhe ſhall be ſpoken for?

Chriſt and the Spouſe are here brought in, as it were a man and his wife, or a Brother and a Siſter, debating p. 753what were beſt to be done with their youngeſt Children or kindred, and which way they might moſt labour for their preferment: they take up a conſultation about the calling the Church of the Gentiles.

What ſhall we doe? &c. That is, what furtherance or help ſhall we afford her, to ſtabliſh and ſettle her in the truth?

In the day, ſhe putteth day a part of time, for the prefixed and ſet time with God, wherein he would accompliſh the calling of the Gentiles. And that is the time that

She ſhall be ſpoken for.

When ſhe ſhall be ſpoken of, or, wherein ſpeech ſhall be of her: that is, when the fame of her converſion ſhall come abroad into the world: this Hebrew ſpeech, to be had of her, or, in her, may be underſtood two wayes. For, or Againſt her. For her, that is, when any make honourable mention of her, doth praiſe or commend her, or the like. Againſt her, is when a people is turnd to God, the wicked of the world doe preſently oppoſe them, as the people ſpake againſt God, and againſt Moſes, Num. 21. 5. Now from theſe words thus opened, Obſerve.

Firſt, It is the duty of ſtrong Chriſtians to aſſiſt and helpe thoſe that are weake. What ſhall we doe? &c. What aid or furtherance ſhall we yield unto this our little Siſter? And thus ſhould Saints doe, when God hath given them ſtrong evidences of his love, they ſhould ſhew their love unto other of their brethren: and this was the charge Chriſt gave unto Peter, When thou art converted, confirme thy Brethren. Secondly Obſerve.

That faith makes men famous. The Gentiles were not thus talked of among the people of God, before their p. 754Converſion, though for Learning, Arts, Valour, they were the men of name in the world, and accounted the honourableſt of all the earth: but it's a greater honour to be godly, to belong to the Spouſe of Chriſt, then to have all glory and praiſe in the world beſide. True fame is onelyonly to be had in godlineſſe.

Thirdly Obſerve,

That when a people turne to God, they are the talke of the world. This is, if we take it for ſpeaking againſt the Spouſe; it is ſaid, the wicked ſet their mouths againſt Heaven, and ſo againſt all the Saints: a people are never ſo much made the by-word and ſcorne of the world, as when there is any appearance of God among them. The appearance of God in the Saints is the object of the worlds hatred. Hitherto reacheth the queſtion, propounded, as it were, by way of conſultation and adviſe. Now followeth the anſwer.

VERS. 9.

If ſhe be a wall we will build upon her a Pallace of Silver, and if ſhe be a doore we will incloſe her with boards of Cedar.

THis Verſe containeth an anſwer unto the former queſtion, in which is ſet out unto us (yet metaphorically, and under figures) the reſolution of Chriſt and his Spouſe, what they will doe, and what way they will take, when the Gentiles ſhall come in their fullneſſe. And here they are brought in as men conſulting and taking adviſe, to place and plant great ſtore of people and that they will enlarge their rooms, and make their Situation glorious.

p. 755If ſhe be a wall.

A wall is for ſtrength and defence, and by the figure Synechdoche, is put for Towns and Cities to which they belong: Cities are often deſcribed by walls, gates, barrs, &c. 2 Chron. 8. 5. & Revel. 21. 12. Hereby is meant the faith and ſalvation of the Saints: as thou ſhalt call thy walls ſalvation, Iſa. 66. 18. And, we have a ſtrong City, ſalvation will God appoint for walls and bulwarks, Iſa. 26. 1.

We will build in it a Pallace of Silver.

Wee, Chriſt and his Spouſe, will build a Pallace; that is, we will not onelyonly enlarge our walls for their ſakes, but we will provide all things for their entertainment, as may be delightfull unto them. Silver is a precious thing in eſteeme, and here it notes the purity, excellency, and durableneſſe of this Pallace, adorned with the Spirit, that ſo this glorious Pallace might be builded for an habitation of God through the Spirit, Epheſ. 2. 22. And thus the glory and excellency of the Spouſe or New-Jeruſalem is deſcribed by the glorious City, in Revel. 21. It's added.

And if ſhe be a doore, &c.

The doore or gate of a City is for entrance, and ſometimes ſignifies the ſtrength and ſafety of a City: and therefore it's added, We will encloſe her with boards of Cedar: that is, with durable ſtrength, for Cedar will not rot or worm-eat as Writers affirme: for the durableneſſe thereof, ſee 2 Sam. 7. 2. 7. So that if they feare any to hinder their entrance, or being entred feare any annoyance from abroad, they need not fear, p. 756for they ſhall have ſtrong and pleaſant walls, and mighty and durable gates ſafely to defend them.

Hence Obſerve,

That the Lord doth make a glorious and plentifull ſupply for his Church in all states and conditions. This indeed is the ſumme of the whole Verſe, that whereas the Church of the Gentiles ſeemed little, and to have no breaſts, here the Lord promiſes her to make her walls ſalvation, and that ſhee ſhould be built the City of God, and a pretious Pallace for the King of glory to dwell in, and be the Temple of the moſt high; ſhe ſhould be a glorious Pallace of Silver moſt excellent and pure, builded for an habitation for the Spirit, and her gates ſhould be ſanctified (as in Nehem. 3.) and ſhe ſhould have a defence round about her, being encloſed with Cedar, ſtrong and durable, and very ſweet. Thus the Inhabitants of the holy City, the New Jeruſalem, were guarded by Angells, and conducted into the holy Temple, Revel. 21. 12. 27. Now followeth the reply that the Spouſe makes to this.

VERS. 10.

I am a wall, and my Breaſts like Towers, then was I in his eyes as one that found favour.

THe Church of the Jewes was at that time when this Song was written a wall, or indeed a City, the glorious City of the great King, and Breaſts ſhe had to nouriſh her Children, and the Lord dwelt in the midſt of her as in his Pallace: but ſhe ſpeaketh here rather of the Gentiles, according to the promiſe of Chriſt to them, for when thoſe things ſhould be performed towards the Gentiles, as was promiſed, then they would be a glorious City, and her Breaſts would p. 757be as Towers. But if it be objected, how could the Church of the Jewes ſpeake this of the Church of the Gentiles in the time paſt, or preſent, and not in the time to come: why did ſhe not ſay, then I ſhall be a wall, &c. This may be anſwered two wayes.

Firſt, That the Hebrews doe uſe the preterperfect tenſe, ſometimes for the future. Or,

Secondly, Thus, that in the certaintie of faith, ſhe ſpeaketh of that which was to come, as if it had been come.

Here are three things which the Spouſe glorieth in, concerning her happy eſtate at the comming in of her little Siſter, the Church of the Gentiles.

Firſt, That ſhe is then a wall, even a glorious Citie, and a ſilver Palace built upon her.

Secondly, Her Breaſts are as Towers.

Thirdly, That ſhe found favour in his ſight.

I am a wall.

I am, or I became a wall: that is, I grew up, and increaſed in the faith and knowledge of Chriſt, for although the Church of the Jewes were the Citie of God before, yet now farr more large by the multitude and glorie of the Gentiles comming in, and being made one body with her in Chriſt: but why doth not the Spouſe ſay ſhe is a wall, ſeeing it was ſpoken of her little Siſter: but ſhe ſaith, I am a wall? The reaſon is, that as they are ſeverall parts, they are called Siſters, yet in Chriſt, joyned in one, they be but one Church.

Hence Obſerve.

That all the Saints make but one body.

Chriſt is made up of all Saints, and the body is not p. 758compleat till all the Saints are brought in: ſo here, her little Siſter is her ſelfe, being joyned to her in Chriſt: ſo in that reſpect ſhe ſaith, I am a wall, I my ſelfe am that glorious City, that heavenly Pallace, the Pallace of the great King. So what glorie or priviledge belongs to the whole Church, every particular Member may apply it to himſelfe, for what belongs to one, belongs to all, and what appertaines to the whole, belongs to every Member: and therefore the Church of the Jewes, doth appropriate the glorie of the Gentiles to her ſelfe, as being intereſted in it. The ſecond thing then is, that

Her breaſts are as Towers.

Her Breaſts now are faſhioned, as it is in Ezek. 16. 7. now there is nouriſhment in me to nouriſh all my Children, as if ſhe had ſaid: The ſimilitude of Towers, noteth the ſtrength, power, and glorie of the adminiſtration of the Goſpell.

Hence Obſerve.

Firſt, That the Spouſe is glorious in her ſpirituall adminiſtration of the Goſpell.

It is her ſpirituall miniſtry, that giveth the ſpirituall milke, whereby her Children are nouriſhed. Now the breaſts of the Spouſe are like Towers, there is milke to nouriſh great multitudes of Children: for, when the word of the Lord went forth from Jeruſalem, and the Law out of Zion, unto the mighty Nations, according as the Prophets foretold, it ſhould come to paſſe, the Lord gave great gifts of the Spirit, and great light in the knowledge of divine myſteries, whereby the Saints were raiſed up in the knowledge of God, and Chriſt. So that in the miniſtrie of p. 759the Goſpell, the breaſts of the Spouſe were like great high Towers.

Secondly Obſerve.

That faith ſeeketh things to come, as if they were preſent.

For, here long before the Gentiles were made a Church, the Spouſe ſaith, I am a wall, and my breaſts like Towers. Wee may ſee the ſame in David, in Pſal. 60. 6, 7. God hath ſpoken in his holineſſe (ſaith he) I will rejoyce, I will divide Shechem, and mete out the valley of Succoth: gilead is mine, and Manaſſeth is mine, &c. yet though David thus ſpoke, he had not theſe in poſſeſſion, but was kept out of them: yet he acconnts them all his, as in poſſeſſion, and why? becauſe God had ſpoken in his holmeſſe: he enjoyed them by faith in the promiſe, and ſo did the Spouſe here, when ſhe ſaith, I am a wall, &c. The laſt thing followeth, wherein the Spouſe doth glorie.

Then was I in his eyes as one that found favour.

HEre the Spouſe acknowledgeth not only that ſhe was a glorious Citie: and that ſhe was glorious in her miniſtrie andd divine nouriſhment: but alſo in favour and peace, with comfort and joy in the holy Ghoſt.

Then ſhall I be in his eyes: that is, in his judgement or eſteeme: the eye being the inſtrument to conveigh things to the underſtanding, here it is put for the underſtanding it ſelfe: ſhe therefore putteth the eye for the judgement that Chriſt will have of her.

As one that found favour, It is in the Hebrew, as one that findeth peace, that is, very deare and precious, full of delight and contentment, for even as that man that p. 760hath lived in long and great diſquietneſſe, not withſtanding ſeeking for peace, and finding it at length, hath obtained his heats delight and joy, yea, that which he prefers above al other enjoyments: ſo it was with the Spouſe, and in effect, the meaning is, when the Gentiles ſhould come in multitudes, and be added to the Church, when ſhe ſhould be ſo glorious in the miniſtry of the Goſpell, the knowldge of Chriſt ſhould be ſpread abroad; ſhe ſhould be filled with divine nouriſhment, this ſhould fill her with favour and in ward peace: ſhe ſhould be filled with the ſweet evidences of divine glorie.

Hence Obſerve.

The more fellowſhip wee have with Chriſt, the more divine peace wee have.

For here the Spouſe ſaith, when the Gentiles ſhall grow up to a full body, I ſhall grow up with them, then ſhall I enjoy that quietneſſe and bleſſedneſſe of Spirit, for which now I long and labour for. Wee in our naturall or fleſhly condition are enemies to God, Rom. 5. 10. But being juſtified by faith, wee have peace with God, through our Lord Jeſus Chriſt, Rom. 5. 1. This is the peace of the Spirit, which directeth the hearts and minds (of the Saint) through Jeſus Chriſt, Phil. 4. 7. The Soule is only at reſt, and quietneſſe in the boſome of God, in the light and knowledge of him, in the aſſurance and evidence of divine love: ſo The worke of righteouſneſſe is peace, and the effect of righteouſneſſe, quietneſſe and aſſurance for ever, Iſa. 32. 17. It followeth.

p. 761VERS. 11, 12.

Solomon had a Vinyard at Baal-hamon, and let out the Vineyard unto keepers: every one for the fruit thereof was to bring a thouſand pieces of ſilver.

My Vineyard which is mine, is before me: thou (O Solomon) muſt have a thouſand, and thoſe that keep the fruit thereof, two hundred.

NOW wee come to the ſecond thing, which is the compariſon between Solomons Vineyard and Chriſts Vineyard. The Spouſe is called a Vine, and a Vineyard, and ſo the compariſon is made betweene her and annother Vineyard. As Solomon did exceed in all his glorie and pompe; ſo all things that he had, did in their kind excel. His Vinyard in Baal-hamon was a moſt excellent, fruitfull Vineyard, and of high account, but Chriſts Vineyard did farre excell it.

The compariſon here is drawne betweene Chriſts Vineyard and Solomons; and there is firſt a ſimilitude or likeneſſe. Secondly, There is a diſſimilitude or unlikeneſſe betweene them.

Firſt, The ſimilitude is,

1. Solomon had a Vineyard: ſo had Chriſt.

2. Solomons Vineyard was fruitfull: ſo was Chriſts, as fruitfull as ever Solomons was.

3. Solomon had a care of his Vineyard, he let it out to Keepers: ſo had Chriſt as much and more care over his, for he kept it in his owne hand, My Vineyard is before me, ſaith he. Bt then,

Secondly, The diſſimilitude is

Firſt, Solomon could not keepe and dreſſe his vineyard himſelfe, but Chriſt keeps his in his own hand.

p. 762Secondly, Solomon received not all the benefit, and fruit of his vineyard: but Chriſt received all the fruits of his: thoſe that kept Solomons Vineyard, were to have the fifth part of the fruit.

Solomon had a Vineyard, &c.

Solomon had all things excellent, and above others; and this notes the excellency of Chriſts Vineyard, in that it is compared to Solomons: by the Vineyard is meant the Church in generall: for the houſe of Iſrael was the Lords Vineyard Iſa. 5. 7. this Vineyard is commended for tis ſcituation.

At Baal-hamon.

Baal-hamon was not the proper name of a place, but ſignifieth here a moſt fruitfull ſoile or place: for Baal, ſignifieth a Lord, Maſter, or Owner: and Hamon, a multitude; that is, the Lord of a multitude: ſo that is as much as to ſay, in a place ſo plenteous, that it bringeth forth multitudes of Vines: and therefore the Church being ſcituate in a fertile place, is called, Bekeren ben ſhamen, the horne of the Sonne of Oyle; that is, a very fruitfull hill. The fruitfulneſſe of Solomons vineyard, doth note out the fruitfullneſſe of the Spouſe. The next thing ſhews Solomons care over his Vineyard.

He let out the Vineyard unto keepers.

Though Solomon made great account of his Vineyard, yet he did not dwell in it, and keepe it himſelfe. He was not ſo much delighted with it, as alwaies to have it in his preſence, and never out of his ſight: he let it out to keepers: that is, he let it forth to hire, or p. 763for a certaine rent to ſuch as ſhould keepe, dreſſe, prune, cut, and trimme the ſame. Herein there is a diſſimilitude betweene Chriſts and Solomons Vineyard, becauſe Chriſt kept his in his owne hand, and it was alwayes in his preſence and ſight. Now followeth the benefit that Solomon received by his Vineyard.

Every one for the fruit thereof was to bring a thouſand pieces of Silver.

Theſe keepers and dreſſers of the Vineyard muſt have their hire, and therefore it's ſaid that they bring every one a thouſand pieces of Silver, that is, for the fruit they have reaped from the Vineyard, or for the rent thereof they were to bring a thouſand pieces of Silver, that is, a very great ſumme, for he putteth a certaine for an uncertaine. Some read, ſhekles, which we may take for common ſhekles, which was halfe ſo much as See Beza on Mat. 17. 18.Matt 17:18the ſhokles of the Sanctuary, and did amount (as ſome ſuppoſe) to the value of twenty-pence. The commendations here of the Vineyard, is, that it was hired or let at a great rent, which is an argument of the great fruitfullneſſe thereof: and in this Verſe is contained the firſt part of the compariſon: Now followeth the reddition.

VERS. 12.

My Vineyard which is mine is before me: Thou (O Solomon) muſt have a thouſand, and thoſe that keep the fruit thereof, two hundred.

HEre is the diſſimilitude, the Vineyard of Chriſt, even his deare Spouſe, which belongeth onelyonly to him, and to none other, no man ſhall ſucceed him in p. 764it, becauſe he is the eternall Lord and heire of all things, Heb. 1. 2. And further he ſaith, which is before me: that is before my face, ſo that I continually looke upon it, and have an eye over it, or watch over it for good: noting his continuall preſence in his Church, as in Matth. 28. 19. and alſo his continuall dreſſing and pruning of the ſame (as Huſbandmen doe their Vineyards) that it may bring forth more fruit, as in Joh. 15. 2. And here Chriſts Vineyard is preferred before Solomons: namely, becauſe he is inforced to put forth his; but Chriſt doth as it were, with his owne hands, prune and keepe his owne Vineyard.

Thou (O Solomon) muſt have a thouſand, &c.

There did belong a thouſand ſheckles of ſilver, or a thouſand ſilverlings to Solomon as hire or rent: this we had in the former verſe: but here followeth a ſubſtraction or leſſening of Solomons profit, in the following words.

And thoſe that keepe the fruit thereof, two hundred.

There is a portion that appertaines to thoſe that dreſſe this Vineyard, and make it fruitfull. This is ſpoken by way of conceſſion or granting: thus I yeild to this, that thy Vineyard is worth a thouſand pieces of ſilver: but out of that, thoſe that keepe the fruit thereof, muſt have two hundred, which ariſeth to the fifth part of the gaine. Now from this compariſon thus drawne, Obſerve.

Firſt, That the Spouſe is Chriſts Vineyard. The houſe of Iſrael was the Lords Vineyard, Iſa. 5. 7. but of this we have ſpoken before in this Song.

Secondly, Chriſts Vineyard is a fruitful Vineyard. King p. 765Solomon was excellent in all things, and therefore his Vineyard could not be but fruitfull, and it being Situate in Baal-hamon, a fertile ſoyle, by this is noted the fruitfullneſſe of Chriſts Vineyard. Thirdly Obſerve.

That Chriſt injoys all the fruit of his owne Vineyard. And this is held forth to us in the diſſimilitude betweene Solomons Vineyard and Chriſts. Solomon was forc't to give away the fifth part of the profit to his Keepers, but Chriſt doth reap all the fruit of the graces of his Saints, all the fruits of the Spirit, as praiſe and thankſgiving, redound unto him.

Fourthly Obſerve, That Chriſt keeps the Vineyard of his Church in his owne hands. As he hath the whole fruits of it, ſo his eyes are alwayes upon it for good. Chriſt appeared in the midſt of the ſeven golden Candleſticks, which are the ſeven Churches, Revel. 1. Chriſt is alwayes himſelfe in his Vineyard, to dreſſe it, and to prune it, and to make every Vine proſper. Let none therefore thinke they have the domination over the Church, Chriſt onelyonly is Lord and head, he ſtands in need of no Vicar or Vice-gerent, which is one in the ſtead to doe that which Chriſt ſhould doe if he were preſent: this is Antichriſt that takes the very office of Chriſt, which is to ſway in his Church alone.

But it may be demanded, doth not Chriſt let forth his Vineyard to Dreſſers? Did not Paul plant, and Apollo water? &c.

I anſwer, That the Prophets and Apoſtles as they were annointed to office and dignity, they were in ſome fort called the dreſſers of Chriſts Vine, but yet no fart her but as inſtruments whom Chriſt uſeth; for he is preſent with them, and in them, he worketh by p. 766them, and therefore he holdeth the ſeven Starres in his right hand, which are the Angells of the ſeaven Churches, Revel. 1. The Keepers of Solomons Vineyard doe keep it in his abſence, but the Keepers of Chriſts Vine can doe nothing unleſſe he be with them, and worke by them. Chriſt then will take care of his Church, and take it ſo into his owne hands at laſt, that even Leviathan, and the Dragon that is in the Sea ſhall be ſlaine, and in that day his Spouſe ſhall ſing, A Vineyard of new wine, Iſa. 27. 1, 2. the Lord will keep it, and water it every moment, leaſt any hurt it, he will keep it night and day, and at laſt free his Church from both it's oppreſſions, and oppreſſors. All this ſhews how precious and how deare the Spouſe was to Chriſt, that he keepeth it himſelfe, and how faithfull the Spouſe is to him, that doth bring forth her fruits to none but him. Chriſt having thus declared the care he had over his Church, he now layeth a charge on her in the Verſe following.

VERS. 13.

O thou that dwelleſt in the Gardens, the companions bearken to thy voyce, cauſe me to heare it.

AFter that Chriſt had extolled the excellency of this Vine, that is, of his Church, he turneth his ſpeech unto her, giving her thereby, as it were, to underſtand, that he had done all this, not onelyonly for her comfort, but alſo for her inſtruction: for her comfort in that ſhe was ſo highly, yet truly commended: for her inſtruction, that ſhe might learne thereby to extoll him in deed and in truth, that had been ſo liberall in her commendation.

p. 767O thou that dwellest in the Gardens.

Chriſt giveth a ſolemne charge, and preſcribeth a duty to be performed; which is deſcribed, firſt, by the place of her abode, Among the Gardens, &c. The Participle being of the Feminine Gender, ſheweth that it is the Church, not Chriſt that is here ſpoken to: we may render it, O inhabitreſſe: Chriſt ſpeaks to his Spouſe dwelling in the Gardens, that is, in the Churches in which the univerſall Church is after a ſort reſident, and a continuall dweller, Chriſt yet notwithſtanding having care, both over the whole, and over every particular one, pruning and dreſſing them, as appears by the particular Churches mentioned, Revel. 1, 2, 3. Now in that the Churches are called the Gardens Obſerve,

That the Churches of Chriſt are the ſeverall Gardens of the Lord. The whole Church is called a Garden full of all ſweet plants, as we had before in this Song. The particular Churches which are parts of the whole, be called Gardens: now in that the univerſall Church, even the Spouſe of Chriſt, is ſpread over all, ſhe is ſaid to dwell in Gardens, that is, in all the particular aſſemblies which know and worſhip Chriſt aright, throughout the world. Her care is over all, they be all her Children and her plants: and ſo ſhe is ſaid to dwell in the Gardens, ſhe dwelleth in her judgement, heart, and affections, in all the Churches;

The companions hearken to thy voyce, cauſe me to heare.

The Spouſe is enjoyned to publiſh adn preach the Goſpel of Chriſt; and the perſons to whom ſhemuſt p. 768preach are her Companions. By Companions he ſeemeth to meane her fellow-Chriſtians, partakers of the ſame faith, and Spirit, and grace, 2 Pet. 1. 1. Theſe Companions or Fellows, doe attend to the voyce of Chriſt, publiſhed by the Spouſe. Now in that it is added, Make me to heare it, our Engliſh Tranſlation hath the particle It added, which is not in the Hebrew Text: the words are no more then, make me to heare, and it doth ſignifie to Preach, becauſe they that preach make thoſe to heare whom they preach unto: ſo that we may underſtand the words thus, Preach me, &c. for that is the great office of the Church to preach and publiſh Chriſt: as if Chriſt had ſaid, Preach me to thy Companions and fellow-Chriſtians, that attend to thy voyce, let thy doctrines be my Goſpell, not mens traditions. Hence Obſerve,

Firſt, That it is the Office of the Church and Saints to preach and publiſh Chriſt. This the Apoſtle exhorteth unto when he ſaith, Let the word of God dwell in you plentifully, in all wiſdome, teaching and admoniſhing your ſelves in Pſalms and Hymmes, and ſpirituall Songs, ſinging with grace in your hearts, unto the Lord, Col. 3. 16. This preaching of Chriſt is a ſpecial argument of the love of the Spouſe unto her members, as appears by the words of Chriſt, when he ſaith, Peter loveſt thou me, feed my Lambs, John 21. 15. As if he ſhould ſay, this is a great fruit of thy love which I require, preach me to my people. So the Spouſe profeſſing that great abundance of her love to Chriſt, a little before in this Chapter; Chriſt requireth that ſhe will manifeſt it, in preaching him before the Saints. As if Chriſt ſhould ſay, manifeſt thy love unto me by preaching and publiſhing me, laying open the treaſures of life and ſalvation p. 769that are in me, unto thoſe that hearken. Herein then lieth the performance of a great duty of the Spouſe, & a ſingular declaration of her love to Chriſt, that ſhe preach him, that ſhe publiſh and lay open all the treaſures of life and glory, that be in him.

Secondly, Obſerve,

That ſuch as preach the Goſpell to the Saints, muſt preach to them as to fellow Chriſtians. This implieth, that thoſe that preach to the people muſt not Lord it over them; not as to be Lords over their faith (as the Apoſtle ſaith) but to be helpers of their joy. Paul thoughan Apoſtle, yet he was a Servant of Jeſus Chriſt, as in Rom. 1. 1. The Angell ſaid to John which would have fallen downe before him, See thou doe it not, for I am thy fellow-ſervant, Rev. 21. 9. Thoſe that preach the Goſpell muſt preach as to fellow-members of the ſame body, companions in the faith and Spirit of Chriſt, they ſhould communicate unto them the things they have received from Chriſt, as unto brethren, and fellow-members of the ſame body.

Thirdly, Obſerve,

That the moſt precious treaſures of the Goſpell, ſhould be eſpecially, diſcovered and preached to the Saints. So here, the companions are ſaid to be ſuch as heare, and unto them the Spouſe is enjoyned to Preach Chriſt. It is moſt true, that the Goſpell is to be Preached to every creature under Heaven, yet Chriſt ſaith, Give not holy things to dogs, neither caſt Pearls before Swine. The precious treaſure of the Goſpell is to be communicated eſpecially to the Saints, and ſuch as have a high eſteem thereof, to thoſe that have their ears boared of God, and made to heare and receive thoſe precious things. The Apoſtle ſaith, We preach Chriſt crucified, even to the p. 770Jews a ſtumbling blocke, and to the Gentiles fooliſhneſſe, but unto them which are called, both of Jews and Grecians, we preach Chriſt the power of God, and the wiſdome of God, 1. Cor. 1. 23. And againe the Apoſtle ſaith, I am not aſſamed of the Goſpell, for it is the power of God unto ſalvation, unto them that believe, to the Jew firſt, and alſo to the Gentile, Rom. 1. 16. The Goſpell is moſt effectuall to the Saint, they are the companions that hearken to the doctrine of Chriſt. Laſtly, Obſerve,

That the Spouſe is to preach Chriſt onelyonly, without mixture of mens traditions. Cauſe me to heare, cauſe me, and none beſides me to be heard: Preach not the doctrines and traditions of men, but preach onelyonly the doctrines of my Goſpell. Chriſt condemned the Phariſees, for that they preached for doctrines the traditions of men, and ſo neglected the doctrine and word of God. And now followeth the laſt verſe.

VERS. 14.

Make haſt my beloved, and be thou like a Roe or young Hart upon the Mountaine of ſpices.

HEre is the cocncluſion of the Song, wherein the Spouſe doth powre forth a vehement requeſt or prayer unto her beloved: for as ſhe began this Song with a prayer, ſo likewiſe doth ſhe end it with prayer. The Spouſe making acceptance of the chcarge, towit, of preaching the Goſpell committed unto her, whereby ſhe ſhould procure many enemies: therefore ſhe deſireth that Chriſt would not abſent himſelfe from her, but that he would be alwayes ready toaſſiſt and comfort her.

Make haſt my beloved.

In theſe words the Spouſe deſireth Chriſts neer approach p. 771unto her, though the words ſeeme to inſinuate, as though the Spouſe wiſhed the removing of Chriſt, eſpecially as the words are rendered by ſome, Flee my beloved, but this expreſſion doth rather intimate, that Chriſt ſhould depart from thoſe low and earthly diſcoveries that he had appeared in, and that he would manifeſt himſelfe in a more glorious diſpenſation unto her.

And be like unto the Roe, or the young Hart.

To the end that the Spouſe may the better expreſſe the ſpeed or ſwiftneſſe that ſhe would have Chriſt to uſe in comming towards her, ſhe uſeth this double ſimilitude for the ſwiftneſſe of theſe creatures: ſee that which is written, Pſal. 18. 33. To which end tendeth the word young, becauſe they are far more Iuſty and freſh, then when they grow to greater years. See more for this in Chap. 2. 9. 17.

Ʋpon the Mountaines of Spices.

If we refer this as ſome doe, to the Roe, or young Hart, then it meaneth moſt pleaſant Hills or Mountaines, abounding with all manner of pleaſant Spices, whither theſe Roes or young Harts, flew for ſuccour and reliefe. But if we refer it to Chriſt, as it ſeems moſt agreeable, then it meaneth a moſt heavenly diſcovery of Chriſt, that he would come in a more glorious appearance then formerly, which appearance of his is expreſſed by thoſe things that are of the greateſt ſweetneſſe and delight, to wit, Mountaines of Spices. In ſumme, this is the meaning of this verſe, that the Spouſe imbraceing Chriſts Commandement touching the publiſhing and ſpreading abroad of his name, and knowing how hard a thing it is to performe ſuch a duty, as well by p. 772reaſon of the matter it ſelfe, as alſo by reaſon of the great difficulties and dangers that accompany ſuch an action, doth earneſtly deſire Chriſts appearance in greater glory & manifeſtation of his divine preſence to lead her and guide her in the performance of ſuch a duty. Hence Obſerve.

That the Saints earneſtly deſire to be acted and carried forth by the aſſiſtance of Chriſts divine preſence. The Spouſe here deſireth that Chriſt would inable her to manifeſt his name by his haſty approach unto her, in the glorious diſeoveries of himſelfe, as upon the Mountaines of Spices; and that he would more and more manifeſt his divine preſence to her, by which ſhe might be affiſted and carried forth of all difficulties whatſoever. The Spouſe earneſtly deſireth to ſee the King in his beauty, and to ſit upon the Throne of his glory: And thus as the Song begun with a deſire of the knſſes of Chriſts mouth, ſo ſhe cocncludes alſo with a deſire of his comming in glory. Thus is the end of the Revelation. The Spirit and the Bride (even all that are faithfull) ſay come, and let him that heareth, ſay come, &c. And Chriſt anſwers this requeſt, ſaying, Surely I come quickly, Amen, even ſo come Lord Jeſus, Revel. 22. 17. 20. So let the Lord come upon the Mountaine of Spices according to his good pleaſure.

So Endeth this moſt excellent SONG OF SONGS.