who being in fear of ravenous Birds flies into Clefts of Rocks and to secret Holes in steep places to preserve her self The Church is so often compared by Christ to a Dove in this Book that it is fit to give some account of it And Bochartus de Sacr. Animal p. 11. L. I. C. 4. takes this to be the principal if not only reason of it to signifie her to be his only Beloved and that He alone also is most dear to her For in Doves there is a wonderful love observed by many Authors between those that are once paired who never part but keep faithful the one to the other And so are a fit Emblem of the Church whom the Apostle saith he had espoused to Christ as a chaste Virgin 2 Cor. XI 2. let me see thy Countenance that Word which we translate countenance or aspect may be rendred shape or fashion denoting all the comely proportions of the Church by her likeness to her Lord Christ o V. 15. Take us the Foxes Foxes abound in Judea and are observed by abundance of Authors love Grapes and to make great devastations in in Vineyards Insomuch that Aristophanes in his Equites compares Souldiers to Foxes spoiling whole Countries as they do Vineyards Now the Prophet Ezekiel comparing false Prophets to Foxes XIII 4. it hath bed all Interpreters in a manner to understand by Foxes in this place Hereticks who appeared very early in the Church and therefore are compared to young Foxes in regard of their known craft and subtilty windings and turnings shifts and evasions whereby the more simple sort especially and such as were newly converted compared here to tender Grapes as the Church it self is to a Vine were in danger to be undone unless a timely care was taken to prevent it And therefore this Verse seems to be an Answer to the Churches Prayers flying to her Lord for refuge Who seeing her danger not to be greater from Tyranny than from false Teachers calls upon his Companions that is the Apostles Bishops and Pastors of the Church to look after them and to take them in their craftiness And that whilst they were young in the beginning that is of their appearance in the World because their vain bablings were apt to encrease to more ungodliness and their words did eat as a Gangrene c. 2 Tim. II. 16 17. Especially when the Church was but newly planted and those Seducers applied themselves chiefly to such as had but newly received the Faith or to weak and unsettled people who were easily caught by them unless great care were taken to discover their frauds and to confute their Sophistry Which was the taking of these Foxes as Theodoret expounds it And St. Bernard also who observes that he saith take to us the Foxes that is Sibi Sponsae to Himself and to his Spouse As much as to say if it be possible let them be reconciled to the Catholick Church and brought back to the true Faith If that could not be then other methods succeeded and the Apostles delivered up such dangerous Deceivers unto Satan which was a punishment that included in it bodily affliction that they might learn not to blaspheme 1 Tim. I. ult p V. 16. My beloved is mine c. As the former Verse was his Answer to the Churches Prayers so this is the Churches acknowledgment to Him for his care together with a profession of such firm adherence to Him as sutes with the name of a Dove which he had bestowed on her v. 14. he feedeth To feed viz. his Flock is to have his abode among them See VI. 2. q V. 17. Until the day break c. All that she desires further is only his gracious presence with her which she begs in this Verse He would vouchsafe her upon the Mountains that is those steep places mentioned before v. 14. where the Church was fain to Worship Him in great secret because of the present danger especially while any Disputes and Controversies remained about the Jewish Ceremonies which were a great disturbance to the Church as well as the afflictions and persecutions she endured which are compared to the night and darkness as the other to shadows turn my beloved The Word turn doth not suppose Him absent but only that He did not immediately attend or show the regard He had to her Prayers in distresses like a Roe See Chap. VIII v. ult mountains of Bether Bether is the same with Bethel these two Letters r and l being easily and often changed as Bochartus hath observed in his Geograph Sacra Part. 2. L. I. C. 33. in many instances As for Example an Island in the Persian Gulph is indifferently called Tyrus and Tylus and Tavila in Spain is the same with Tabira and Caralis in Sardinia the same with Calaris c. In another Work indeed of his de sacris Animal he takes mountains of Bether for Mountains full of Clefts Which would agree well with what went before v. 14 and might be handsomely applied to the State of the Church when there were many breaches and rents in it but the other plainer and more literal CHAP. III. ARGUMENT Here begins the third of those interlocutory Discourses which compose this famous Song part of which only is contained in this Chapter In which the Bride and her Companions speaks all but one Verse which seems to be spoken by the Bridegroom For whose coming she still longs and is introduced full of solicitude about it Which proved not in vain but was gratified with so much satisfaction in the hope of it that as He takes care it should not be disturbed so all her Companions rejoyce exceedingly in it For those are the two parts also of this Chapter In the first of which she testifies her earnest desire to find Him who filled her with joy when she had got a sight of Him in the four first Verses in the second they that attended on her after He had renewed his former charge v. 5. are transported with joy to behold the multitude of his Followers and the greatness of his Royal Glory Which is the sense of the rest of the Chapter Spouse 1. BY night on my bed I sought him whom my soul loveth I sought him but I found him not 1. MAny have been my thoughts about Him who by what the Prophets have foretold of Him is become the Beloved of my Soul But though I have sought Him in the greatest retirements and when my mind was most composed and that one night after another though with a diligent search I have sought Him in all the holy Books yet I can find no more than predictions and shadows of Him which assure me He will come but cannot bring me to the sight and clear knowledge of Him See Annot. a 2. I will rise now and go about the city in the streets and in the broad ways I will seek him whom my soul loveth I sought him but I found him not 2. Whereupon I resolved to
the last Clause of this Verse can be applied which is this thy Temples are like a piece of a Pomegranate within thy locks Where two or three Words puzzle Interpreters First that which we translate Temples which are not reckoned as a part of the beauty of the face especially being cover'd by the Locks and why they should be likened to a Slice of a Pomegranate is hard to tell Grotius therefore by the Temples understands the Cheeks as the Vulgar doth which in regard of their redness are like to the Grains or Kernels within a Pomegranate So the Chaldee indeed interprets the other Word a piece of a Pomegranate when he thus glosses They are replenished viz. just and pious men to whom he applies it with Precepts as a Pomegranate i. e. as a Pomegranate is with Kernels or Grains with which it abounds and to which that Interpreter no doubt hath respect But our learned Dr. Castell hath out of the Neighbouring Languages more clearly explained both these Words and the last also and hath made them all easie and natural by shewing that the whole Clause is thus most exactly translated as the Flower of the Pomegranate so are thy Cheeks without a Veil So he translates the last Words which we met withal before v. 1. mibbaath letsammatech not within thy locks but without a Veil That is when thy veil is laid aside thy Cheeks appear of a most lovely colour for such is that of the Pomegranate-Flower the purest white and red most exactly mixed V. Orat. in Schola Theolog. p. 37. d V. 4. Thy neck is like c. The neck being compared to the Tower of that goodly Fortress which David made upon Mount Sion which overtopt all the rest of the Buildings of the City of Jerusalem denotes among other things the tallness of the whole Body built for an armoury This Tower is said to be built letalpijoth for an Armory we render it which the LXX knew not what to make of and therefore retain the Hebrew Word and others do but guess at its meaning having no certain Root from whence to fetch its Original Aquila translates it Fortifications but Symmachus translates it heighths which last I have followed adding another signification also derived from alaph to teach or instruct thousand bucklers This Tower it seems was adorned with the Shields and Bucklers of those mighty men mentioned 1 Sam. XXIII and such like Worthies With which Grotius ingeniously compares those precious Stones which are wont to be the Ornament of the Neck But what answers to this in the Body of the Church I know not unless we admit the Opinion of R. Solomon and others of that Nation who will have this to be the place where the Sanhedrim had a Room called in their Language Liskath haggazith the Chamber or Parlour of square Stones which some Interpreters have thought to be the meaning of built letalpijoth with square Stones where Judgment was administred and their Discipline preserved Which was the strength and support of the Nation as the General Council of the Apostles and Elders mentioned Act. XV. was of the Christian Church who setled all doubts and Controversies as future Councils were to do and thereby maintained the Church in order and peace From which Theodoret doth not much differ when he saith the Church hath many Shields whereby it is defended For thou art armed with all the Weapons of the Spirit saith he paraphrasing upon these Words whereby thou easily woundest thy Enemies c. and sometimes dost refel them by the Prophets sometimes by the Apostles and layest open their weakness e V. 5. Thy two breasts c. The two Paps rise upon the Breast like Lilies from the Ground among which if we conceive two red Kids feeding that were Twins and perfectly alike they appeared like the Nipples or Teats upon the Paps to those that beheld them afar off Thus Bochart explains this Comparison which sets forth the exact proportion and the pure complexion of the Breasts unto which most think the Two Testaments the Old and the New very aptly answer in the Christian Church just as R. Solomon hereby understands the two Tables of Stone in the Jewish But they forget that this is a description of the parts of the Church not of things belonging to it and can be applied to nothing that I can think of but the two Orders of Preachers that were one among the Jewish Christians and the other among the Gentiles as Gregory the Great expounds it Who thinks these are called Twins because of their perfect agreement and concord in the Christian Doctrine though one of them bent their endeavours most toward the conversion of the Jews and the other of the Gentiles And indeed they that taught the first Rudiments of Christian Doctrine went forth by Pairs as we read Luke X. where Christ is said to send them forth by two and two to admonish them how necessary their concord was and that they had need to be assistant all they could one to the other in such a difficult Work f V. 6. mountain of myrrhe c. Here now the description stops and proceeds no further to the lower Members of the Church which are not particularly commended but it is only intimated that in conjunction with their Guides and Directors they made up a beautiful Body though for the present obscured by the Night of persecution as the first Words of this Verse may be applied Which Body might be well compared to a Mountain of Myrrhe and Hill of Frankincense that is to Mount Moriah and Jerusalem say the Hebrews and so the Church is called the New Jerusalem in the Revelation where the sweet incense made of these and other Spices XXX Exod. 34. were continually burnt in the Temple I know it is commonly thought that other Mountains afterwards mentioned v. 8. are here meant about which I shall not dispute But only observe that these two Myrrh and Frankincense were among the most precious Spices of those Countries and therefore here mentioned as appears by what we read in Athenaeus L. I. Diepnosoph C. 3. who speaking of the noble Entertainments which were made by several persons that overcame in the Olympicks tells us that Empedocles being a Pythagorean and eating no Flesh when he won the Prize caused an Oxe to be made of Myrrh and Frankincense and other precious Spices which he divided among the Spectators And Cap. 8. he puts these two among those things which were accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delicacy And Hermippus relating what places were most famous for several things saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Frankincense came out of Syria Cap. 21. The Verses also of Archestratus L. III. p. 101. make mention of Syria and say these were used for Perfumes at Feasts The same I observe in other places of that Author and therefore have made the allusion here only to the preciousness of these things which were no where so excellent as in those Countries And
obedience he commends from two Arguments The first of which is in this Verse that they are things which concern all Mankind one as well as another of which if they be careful they have done enough to make themselves immortally happy For those Words this is the whole or the all of man may be expounded four several ways either this is all the duty of man or the duty of all men or the whole happiness of all men or their whole business unto which therefore they should devote their whole selves that is all their strength For according as St. Hierom understands it to this Man was born that he understanding God is his Creator should worship him with fear and honour and observance of his Commands And the fear of God being implanted in our minds we shall not fail to worship Him and call upon Him and expect all good things from Him and give Him thanks for them And as the best expression of our thankfulness keep his Commandments and be obedient to all his Precepts both in subduing our sinful Appetites and Passions and in exercising Charity towards our Neighbours Which will make us true in word and deed faithful in all our Contracts liberal to the Poor observant of our Governours in short make us observe all the directions of this Book in order to our happiness o V. 14. Here is the second Argument why we should seriously intend these things because the Lord and Judge of the World will one day call us to an account for what we do here and pass an impartial Sentence upon every action of our life even against every Secret as some expound these Words al col alam or upon all secret as well as open actions Which are all known to Him though now He seem to take no notice of them and shall then not only be brought to light but with an apparent distinction between good and evil the difference of which shall be certainly and notoriously manifested by the severe punishment of the one and the bountiful remuneration of the other I will imitate therefore saith Melancthon the example of Solomon and in the Conclusion recite the summ of this Book He intended to assert Divine Providence and to refute the Objections against it which are these There are great confusions in humane life a vast multitude of ungodly men and but few that acknowledge and fear God and which is worse the wicked flourish in honour and riches but the pious are afflicted and oft-times killed by the worst of men c. therefore all things seem to be carried by Chance Unto which Solomon answers Tho' for the most part such be the confusion of things yet be thou ruled by God's Word and hold the Opinion of his Providence with a firm Faith Do not fall from God because of these Scandals nor cast away his fear or thy confidence in Him nor desert thy vocation but oppose these two things to these confusions There will come a Judgment when God will take away these confusions and make an exact distinction for the wicked shall be thrown into everlasting punishment but it shall be well for ever with the righteous And in this life also God moderates these confusions for he punishes heinous wickedness supports Government preserves Governours and Order and Polities in the World Nay this is a testimony of God's presence that when the infirmity of humane Nature is so great and so many are no better than mad and furious yet God preserves his Church and I may add we have such good Books as these for our direction into Truth and encouragement in Piety THE END THE SONG OF SOLOMON PARAPHRASED WITH ANNOTATIONS By the same AUTHOR LONDON Printed by W. H. for Luke Meredith at the Star in St. Paul's Church-Yard MDCC THE PREFACE THat this Book was composed by SOLOMON is no more doubted than that he was the Author of the two foregoing And that it was always lookt upon as an Holy Book treating of some Spiritual and Divine matter appears from its being placed among the rest of that kind Nor hath it been doubted of by any considerable number of men either among Jews or Christians but only by a few singular persons who ought as Theodoret speaks in his Preface to this Book to have lookt upon those blessed Fathers who placing this Song among the Divine Writings took it to be fit for the uses of the Church as men of greater judgment and more spiritual than themselves And they ought likewise to have considered as he adds that we have in effect the testimony of the Holy Ghost it self for its Divine Authority Ezra a man excelling in Vertue and full of the Holy Spirit having thought this worthy of a room among those Sacred Volumes which he gathered together after their return from the Captivity of Babylon And accordingly a great many holy men have illustrated it as he further notes with their Commentaries and Interpretations or have adorned their Writings with its Sentences such as Eusebius Origen Cyprian who wore the Crown of Martyrdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others that were more ancient than these and nearer to the times of the Apostles It is unnecessary to mention those that followed after in future times who all took this for a spiritual Book let us only consider whether these things being so it be reasonable for us to despise so many and such great persons nay the Holy Spirit it self and to follow our own private Opinions nor hearkning to him that said The thoughts of mortal man are vain and our devices are but uncertain IX Wisd 14. or rather of St. Paul I. Rom. 21. They became vain in their imagination and their foolish heart was darkened II. Nor doth it seem hard either to find out what that spiritual matter is of which the Wise man here treats especially since all Christian Writers have from the beginning applied this Song to Christ and his Church or to give an account of the rise and Original of such sublime contemplations which I take to be this The great Prophet David having plainly foretold that a far more glorious King than his Son Solomon should one day arise as we read in the Song he made at his Marriage Psal XLV and likewise more expresly prophesied of his Divinity Royal Majesty Priesthood c. Psal CX and again resumed this Argument just before his death when he caused his Son Solomon to be crowned and to sit upon his Throne Psal LXXII it stirred up the longing desires of Solomon after the coming of this most illustrious Prince and made him study to have at least as clear a sight of Him as was possible to be attained afar off And that he might stir up the same desire in the whole Nation after his appearing he cast his Meditations on this Subject into a Song in the form of a Pastoral Eclogue In which several persons being introduced who speak their Parts it may be called a Dramatick Poem And so it
is stiled by S. Greg. Nazianzen in his XXXI Oration where he quotes a passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his Words are * P. 503. Edit Paris out of this Bridal Interlude and Song For a Drama as the Greeks teach us consists in the change of persons some of which enter others come to them others withdraw till the whole Work be completed by this shifting and alteration of the Persons Now the Persons which compose this Song are the Bridegroom the Bride the Virgins attending on her and the Youths attending on him to whom some add the Sister of the Spouse mentioned Chap. VIII and the Watchmen and Daughters of Jerusalem who are introduced in their turns For example first the Bride and her Companions comes in and saith Let him kiss me with the kisses of his mouth c. Then the Bridegroom appears and saith v. 8. If thou knowest not O thou fairest c. After which he seems to withdraw himself leaving the Bride and her Companions alone upon the Stage while he sits at his repast v. 12. who thus speak to her We will make the Borders of Gold c. And then she speaks again v. 13. and he returns and speaks v. 15. How many Parts there are in this Drama is not agreed Some make ten others make but seven Colloquies or interlocutory passages in this sacred Dialogue as they call it About which I do not think fit to dispute but shall take notice of as many as I can observe in the Argument or Annotations upon each Chapter As for the Phrase it is wholly Allegorical in expressions borrowed chiefly from the Fields and Woods and Gardens as I shall show in their proper places when we meet with them And such were the fittest that could be found supposing he would use Poetical Words to set forth the ardent desire he had and would excite in others as I said before to have a sight of that great Shepherd of the Sheep who would make all the World happy III. And none need wonder that he speaks wholly of this glorious King for so doth his Father David in the CXth Psalm which can be applied to no other person whatsoever and so doth the Prophet Isaiah in after-times in his LIII Chapter Which though some have endeavoured to accommodate first to another person yet they have failed in their attempt and never could find any in whom it was so literally fulfilled as in our Blessed Saviour Who alone was there intended as He seems to me to be here also in this present Song of Solomon's Where it need not seem strange neither to any one that he is compared to a Bridegroom and the Church to a Bride who doth but reflect upon the XLV Psalm and observe how Solomon doth only follow the Metaphor wherein his Father David had represented this Mystery and observe withal that it is the common Language of the Prophets who compare Jerusalem and Zion under which names is comprehended the whole Church of the Jews to a Virgin called frequently the Virgin-Daughter of Sion c. whom God had espoused unto himself IV. But for the fuller Explication of this it may be fit to note that the profoundest of the Hebrew Divines whom they now call Cabbalists having such a Notion as this among them that sensible things are but an imitation of things above conceived from thence that there was for instance an Original pattern of that love and union which is between a Man and his Wife here in this World This they expressed by the kindness of Tipheret to Malcuth which are the Names they give unto the invisible Bridegroom and Bride in the upper World And this Tipheret i.e. Beauty or Ornament they call also by the Name of the Adam on high and the Great Adam in opposition to the terrestrial or little Adam here below As Malcuth i. e. Kingdom they call also by the name of Cheneseth Israel i. e. Congregation of Israel who is united they say to that Celestial Adam as Eve was to the terrestrial Which heavenly Adam or Tipheret they call likewise the Sun and Malcuth the Moon and make the former an active Principle the latter a passive or as their Phrase is Tipheret is but the Masculine power which influences Malcuth who is but the recipient of those influences So that in summ they seem to say the same that the Apostle Saint Paul doth when he tells us that Marriage is a great Mystery but he speaks concerning Christ and his Church V. Ephes 32. For the Marriage of Tipheret and Malcuth or Cheneseth Israel is the Marriage of Christ the Lord from Heaven with his Spouse the Church which is the whole Congregation of Christian people Which was represented in the conjunction of Adam and Eve and of all other men and women descended from them when they are joined together in holy Matrimony insomuch that those Divines called Cabbalists have formed this Maxim about this matter that wheresoever in the Scripture we read of the love of Man and Wife there is mystically designed the conjunction of Tipheret and Cheneseth Israel Now if this Notion of which the Learned Dr. Cudworth hath long ago wrote a peculiar Discourse was so ancient among those Doctors that they had it before the times of Christ it gives the plainest account why John the Baptist uses the word Christ and Bridegroom as if they were in a manner synonymous and of the same import III. Joh. 28 29. and why Christ himself compares the whole business of his heavenly Kingdom called by the people in St. Mark XI 10. the Kingdom of our Father David to a Marriage or Marriage-feast which a King made for his Son Matth. XXII 2 c. V. And this is one Argument of its being a very ancient Notion among them that Idolatry and false Worship in the Church is constantly expressed in the Scriptures under the name of spiritual fornication and going a whoring from God whom therefore the Church was to look upon as her Husband And so he taught the Children of Israel to do by using this form of Speech throughout the whole Prophetical Writings LIV. Isai 5. LXII 4 5. III. Jerem. 4.20 XXXI 32. II. Hosea 2 7. and many other places Nay the very Words of the Apostle to the Ephesians seem to suppose some such mystical sense which was current in that Nation of those Words of Adam the first man II. Genes 23 24. This now is bone of my bone and flesh of my flesh c. therefore shall a man leave his father and mother and shall cleave unto his wife and they shall be one flesh Which the Apostle takes as if they had been spoken of Christ and his love to his Church as any one may see that will read V. Ephes 29 30 31 32. For these are not in the account of the Cabbalists two distinct senses but one and the same sense different only as the matter and the form of the same thing which form say they lies
no other and of their espousals love and uninion is this incomparable Song of Solomon's to be understood and expounded A PARAPHRASE ON THE SONG of SOLOMON CHAP. I. ARGUMENT There are four Principal parts of this Chapter First the Bride comes in expressing the desire of all Israel nay of all Nations to see the Messiah Who next of all is brought in v. 8. testifying his love to all those that seek after him And then all her Attendants having with one voice made a noble resolution not to be unworthy of such love v. 11. She speaks again and declares her marvellous satisfaction in the knowledge and love of Him v. 12. Which is the third part And lastly they both conclude with mutual gratulations and praises v. 15 16 and accompanied with the symphony of all their Attendants v. 17. commend the excellency of their habitation 1. THE song of songs which is Solomons 1. THE most excellent of all the Songs that Solomon or any other person ever composed representing the ardent desire which was in him and which he endeavoured to excite in all the people to enjoy that great blessing of the Messiah See Annot. a Spouse 2. Let him kiss me with the kisses of his mouth for thy love is better than wine 2. With the thoughts of whom his mind being wholly possessed he burst forth into this most passionate strain of affection to Him saying in the name of them all O that He would come and speak to us by himself and not merely by his Prophets who have told us so much of Him that I cannot but wish to converse familiarly with him and receive the words of his own mouth those words of Grace XLV Psal 2. which will ravish all mens hearts and all other expressions of his incomparable love Which is to be preferred infinitely before the most delicious pleasures that this good Land wherein we live affords yea before the very Sacrifices and the Wine that is poured out upon the Altar unto God See Annot. b 3. Because of the savour of thy good ointments thy name is as ointment poured forth therefore do the virgins love thee 3. By whom Thou art so highly exalted far above all other Kings and Prophets and the fame which is already spread of Thee XLV Psal 8 9. and of the knowledge which Thou shalt impart unto the World is so sweet so grateful and delicious that for this cause all truly pious and holy souls XLV Psal 14. are in love with thee and long to see thee See Annot. c 4. Draw me we will run after thee the King hath brought me into his chambers we will be glad and rejoyce in thee we will remember thy love more than wine the upright love thee 4. Appear then in thy Power Majesty and Glory and by thy mighty Grace and love attract me and all my people to thee which will make the whole World most readily and cheerfully devote themselves unto thy service And methinks I behold this King in his Royal splendor as if He were already come nay He hath made me understand the secret Mysteries of his Kingdom which give me a taste of that great joy wherewith we have been told XLV Psal 15. all Mankind shall enter into thy Society And it is but reason that we should all resolve with the highest satisfaction of mind to rejoyce and triumph in thee and never to think of thy love and the blessings we expect from thence but with a pleasure beyond all other and the better judgment any men have and the more upright-hearted they are the more perfectly will they love thee and thy unspotted righteousness See Annot. d 5. I am black but comely O ye daughters of Jerusalem as the tents of Kedar as the Curtains of Solomon 5. And do not take offence O ye Daughters of Jerusalem at his kind reception of all Nations into his Kingdom but hear their Answer to you when you upbraid them with Idolatry and all manner of impurity which is the same with that of a lovely Shepherdess when tann'd by lying much abroad in the Fields My complexion indeed is dark and swarthy but my features and proportions are comely and beautiful though I seem as rustick as the Skins of the Tents wherein the wild Arabs dwell yet I am as amiable as the fine Linen which makes the Curtains of the Apartment of King Solomon See Annot. e 6. Look not upon me because I am black because the sun hath looked upon me my mothers children were angry with me they made me the keeper of the vineyards but mine own vineyard have I not kept 6. Do not despise me therefore by considering only my outward hue though it be exceeding black since it is not naturally so but contracted by being exposed to the Sun for my Brethren and Sisters who should have been more kind did me the greatest injury and made me a Slave to the meanest employments in which I could not preserve my beauty because I was like one that being set to keep other mens Vineyards could not look after his own Which is a lively Emblem of the Gentiles who are descended from the same parents with your selves and though by worshipping the Sun and by other Idolatries they are become odiously polluted yet shall be cleansed by becoming the Subjects of Christ who will pity them as seduced by false Teachers and neglected by you which made them embrace any Religion rather than the true See Annot. f 7. Tell me O thou whom my soul loveth where thou feedest where thou makest thy-flock to rest at noon for why should I be as one that turneth aside by the flocks of thy companions 7. But let us all join together professing our most hearty affection to Him and beseech Him with one voice saying O Thou whom I love above all things instruct me in thy heavenly Doctrine and make to understand not only where we may learn thy will but also enjoy thy true Religion in quiet and peace For we are weary of wandring uncertainly after those who pretend to thy Spirit but mislead such as are guided by them See Annot. g Bridegroom 8. ¶ If thou know not O thou fairest among women go thy way forth by the footsteps of the flock and feed the kids beside the shepherds tents 8. Unto which his Answer is Thy desire of true knowledge hath already made thee most amiable in my eyes XLV Psal 11. and therefore what thou understandest not I will teach thee Forsake those vain Religions XLV Psal 10. by which thou hast been deluded and enter into the holy Assemblies of those pious Souls that worship me and bring thy young Converts to be instructed by those Pastors whom I will authorize in my Church See Annot. h 9. I have compared thee O my love to a company of horses in Pharaohs chariots 9. Where they shall grow in strength and increase in number and under the conduct of those Great Men who shall guide and lead them speedily
bundle of myrrhe c. The Church deriving the greatest comfort and satisfaction from his sitting on the Throne of his Glory resolves here to keep Him perpetually in mind and in her most hearty affections which is expressed by Myrrhe tied up in a little Bag and put into the bosom as the manner was in those Countries to corroborate the heart and exhilarate the Spirits The bosome of all chaste Women is inaccessible to any hand but that of their Husband and therefore here signifies the careful preservation of his memory and of the Doctrine he hath deposited in his Church o V. 14. Cluster of Camphire Nothing more puzzles Interpreters than these Words which we translate Cluster of Camphire For our Camphire was unknown to the Ancients and doth not grow in Clusters but is the resinous substance of a Tree in Borneo and in China And therefore is far better translated in the Margin of our Bibles Cypress But by Cypress is not to be understood the Tree which bears that name among us but a far more Aromatick Plant in the East which was a kind of Ligustrum or Alcharma called by Pliny Cyperus and sometimes Cyprus which produced a most sweet Bush of Flowers and also Berries not much different from the fragrancy of Spikenard Whence it is likely the famous Island Cyprus took its name because here as at Ascalon in Judea and on the Banks of Nile the best that is the most odoriferous Cyprus grows Thus both Stephanus and Eustathius the Island Cyprus hath its name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Flower of Cyprus growing there as Bochart shows in his Canaan L. I. C. 3. Of which Flowers or of the Seed was made that Omtment which Pliny calls the Unguent Royal. But there is one that thinks these Words may be translated precious Cluster or Cluster of great value to be bought at any rate because Copher denotes the price of any thing that is purchased or redeemed Such was the Balsam that came from these Shrubs which grew at Engaddi in the Plains of Jericho after the manner of Vines and therefore called as Bochartus hath shown the Vineyards of Engedi And thus the ancient Hebrew Doctors by dividing the first Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have found out the Mystery of the Messiah in these Words Which they understand as if he had said My beloved is unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them an that propitiates all things p V. 15. Behold This and the following Verse contain the mutual expressions of their love First of Christ to his Church in this Verse and that not only in regard of her inward purity but of her external Order both which were remarkable and therefore the Word behold is repeated doves eyes The eyes show more than any part else the inward affections of the Mind and Doves eyes are the Emblems of simplicity candor sincerity and purity q V. 16. Here follows the expression of the Churches love to Christ whom she acknowledgeth to be the Fountain of all that is in her our bed is green By Bed I understand their Table about which they sat on Beds strewed with Flowers or such fragrant Greens as were in season r V. 17. our house c. This last Verse I take for a description of particular Churches by the Roof or covering of which I understand their protection And it being made of Cedar and Firr there seems to be an allusion to the Temple in the Fabrick of which these were employed as most durable and incorruptible Others take that Word we translate Firr to signifie Cypress which is still nearer to the sense I have given of this Verse Which sense will not seem at all forced unto those who consider that not only the whole Body of the faithful which is the Church Universal but the parts of it or single Churches such as that at Ephesus are represented by the Apostle as an holy Temple an habitation or dwelling-place of God which is built upon Christ and with Him makes up one House of God II. Ephes 20 21 22. Nay every particular faithful person is not only a living stone as St. Peter speaks in that Building but is called also a Temple of God who dwells in holy Minds by his Spirit 1 Cor. III. 16 17. VI. 19. So that the Bride and the Chorus of Virgins might well both with respect to Christ and to one another use the Style of Our House in this description of his Dwelling place CHAP. II. ARGUMENT Here begins a new Colloquy which hath two principal Parts In the first of which the Bridegroom owns the praises to belong unto Him which had been bestowed upon Him in the Conclusion of the foregoing Chapter v. 1 2. and the Bride again declares her high admiration of Him and satisfaction in Him and his love as infinitely surpassing all other injoyments and deserving greater love to Him than could be expressed v. 3 4 c. With which Ecstacy of love He declaring Himself to be highly pleased v. 7. then follows the second Part wherein she sets forth the wonderful power of Divine love to enlighten their mind and to obtain the favour of illuminations from above For now she speaks v. 8 9 c. as if she saw Him and beard his voice inviting her to partake of the Blessings which his appearing brought to Mankind The secure possession of which she also hears him promising to her v. 14 15. and thereupon promises Him most faithful obedience v. 16 17. Bridegroom 1. I Am the rose of Sharon and the lilie of the valleys 1. I Am indeed the Fountain of all true delight and pleasure the Rose of Sharon being not more grateful to the smell nor the Lily of the Valleys to the sight than the knowledge of me is to the mind of those who are acquainted with me See Annot. a 2. As the lilie among thorns so is my love among the daughters 2. Whereby thou my dearly Beloved art become not unlike to me appearing in such lustre and beauty among the Nations of the World as the Lily doth among the Thorns that grow in desert places See Annot. b Spouse 3. As the apple tree among the trees of the wood so is my beloved among the sons I sat down under his shadow with great delight and his fruit was sweet to my taste 3. And Thou appearest far greater and more lovely in my eyes than the greatest Princes of this World who are no more to be compared with Thee than the wild Trees that bring forth nothing but Leaves or only harsh or insipid Trash with the goodly Apple-tree when it is laden with its beautiful and pleasant Fruit. Who can express the satisfaction which his protection affords Under which I have constantly enjoyed a sweet repose pleasing my self in the delightful thoughts of the blessed Fruits of his coming among us and of what He hath purchased for us See Annot. c 4. He brought me to the banquetting-house and his banner over me
to return for such infinite obligations f V. 6. His left hand c. This is a representation of the tenderest affection of an Husband to his Wife when he sees her in danger to faint and being applied to Christ and his Church sets forth his readiness to succour us in all our needs by the power of his Spirit I go not about to divine what is distinctly meant by the left hand and what by the right which I look upon as too great a curiosity in Interpreters but take them both to express one and the same thing And the hand of the Lord signifying oft-times in Scripture the power of the Spirit I have applied them to that g V. 7. I charge you c. It is dubious whether this Verse be the voice of Christ or of the Church I take it to be his who is the good Shepherd represented in this Pastoral Song Which suitable to its nature is still full of Rural Similitudes taken from the Roes and the Hinds which are most amiable Creatures as hath been observed upon VI. Proverbs with which not only Shepherds but the greatest Persons in the World have delighted themselves And that Word which we well translate I charge you I take to be only a solemn form of earnest beseeching and entreaty which all persons are wont to make by those things that are dearest to them not an adjuration which it is not lawful for any to make but only by God I have contented my self therefore with this simple Paraphrase of that Passage and sought for no mystical Interpretation as the manner is which may be found in most Interpreters Who among other things by Roes and Hinds understand the Angelical Powers to which the Cabbalists apply these Words and would have them to signifie as much as I adjure you by the Tribunal of Justice whence the wicked are punished h V. 8. he cometh leaping c. To the same sort of Creatures and to young wild Kids he alludes in this verse For they are numbred among those Creatures which are most nimble in running jumping and leaping even to the tops of Mountains as Bochartus hath largely shown demonstrating that what we translate young Hart v. 9. is the young wild Goat I seek therefore for no Mystery here neither but take the Words to be a description only of our Lord's alacrity and cheerfulness to come down from the Heavens which may be meant by Mountains to dwell among us who live here below upon the Earth Yet I shall note that they seem to be most ingenious who hereby understand his passing by Angels for so some translate the Words skipping over the Mountains and leaping as it were over their heads to take upon Him the nature of Man i V. 9. In like manner it is a very ingenious conjecture that his standing behind the Wall in this Verse may be applied to his showing Himself in those days only in the Law of Moses which was the Wall of partition between the Jews and us and his looking through the Window or in at the Window c. to his showing Himself then in Figures and Prophecies which they had of Him by which He was known but obscurely to them But I have not medled with this in the Paraphrase k V. 10 11. lo the winter is past c. In these Verses Solomon represents his voice speaking to them by the Prophets though He himself was not come and calling them to Him as if He was just appearing For by the Winter and the Rain I understand with Theodorer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time before his coming when the Gentile World was buried in Dismal darkness and the Jews themselves saw things only through Clouds and neither of them had much of the warmth of the Divine Love l V. 12. The flowers appear c. And then here follows a description of the Spring which is set forth by three things the appearing of the Flowers which had lain as if they had been dead the singing of Birds and the voice of the Turtle Which as Aristotle observes L. VIII Histor Nat. C. 3. disappears in Winter and comes forth again when the Spring is a little advanced and therefore is here very properly mentioned in the last place among the Notes of the Spring Which being the time of all other most welcome to Shepherds for the feeding of their Flocks and for all manner of pleasures represents as the same Theodoret conceives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joyful time after our Saviours coming When a new World appeared and there was a greater abundance of Divine Blessings especially of the Spirit poured forth which the Chaldee Paraphrast takes to be meant by the voice of the Turtle Which is a kind of Dove in the form of which the Holy Ghost descended at our Saviour's Baptism And then the singing of Birds may be applied to the Songs of the heavenly Host at his Birth Others will have this Turtle to have been the Figure of John the Baptist which is also pat enough But I have only toucht upon such things and do not think fit here to enlarge upon them But conclude this Note with this Observation that Benjamin Tudelensis in the Conclusion of his Itinerarium expresly applies these Words to the coming of the Messiah saying that they cannot be gathered to their own Land till that time of the singing of Birds come and the voice of the Turtle and till they come who preach glad tidings saying alway the Lord be praised R. Alschech also applies the voice of the Turtle to Elias glossing thus The voice of the Turtle also hath it not been heard in our Land by the means of the Prophet according to that which is said Behold I will send to you Elias the Prophet IV. Mal. 5. m V. 13. The fig-tree putteth forth c. After the Spring-time here follows a description of the entrance of Summer of which the putting forth green Figs and the blowing of the Vines nay the knotting of the Grapes were a sign In the end of which the Harvest coming hereby is denoted saith the same Father Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World which we expect hereafter unto which I have applied this Verse Where it may be observed that Fig-trees and Vines are fitly joined for they were wont to be planted together XIII Luke 6 7. n V. 14. O my Dove that art in the Clefts c. Some of the Hebrew Writers whose sense the Chaldee Paraphrast expresses refer this to the people of Israel flying from Pharaoh like a Dove before the Hawk that is ready to seize her but may be better referred to the Church of Christ in danger to be torn in pieces by her Pagan Persecutors and by the Jews themselves as it was in the beginning of our Religion Which forced Christians to hold their Assemblies under ground in obscure places where they sung Hymns to our Blessed Lord before the break of day and made the Church perfectly like a Dove
Captivity of Babylon and under that shadow their greater salvation by Christ viz. the earnest desire of the Church for the coming of Christ which Solomon expresses by the passionate longings he found in himself to see that blessed day By night And so by night may be understood that dark time which was before his appearing when good men sought for Him and had many Dreams and Visions about Him but could meet only with the shadows and images of Him which signified Him to come but did not exhibit his very presence to them Of which neither the Temple nor the Sacrifices nor the sacred Books could discover any thing clearly but was represented here to Solomon in a Vision he had of Him and of the Church which was espoused to Him after he had sought a long time and groped every where after Him in that dark night wherein they lived So as I said the night may be expounded for such a dismal condition were they in just when He appeared IV. Matth. 16. I. Luke 79. on my bed This is expounded with strange variety by Interpreters some understanding hereby the bed of affliction others the bed of ease and pleasure others of weakness and infirmity c. But I have taken both bed and night in the most simple sense to signifie the time and place for most composed thoughts according to the meaning of IV. Psal 4. b V. 2. I will rise now To rise up signifies more active diligence than before had been used go about the City By the City may be understood Jerusalem that is the whole Church of the Jews whereof it was the Head and therefore the Figure of the Church of Christ in future times LXII Isai 5 6 7. XII Hebr. 22. in the streets c. Schevakim which we translate Streets are the lesser thorow-fares in the City or the Streets of lesser Cities as Rechoboth are the greater wider Streets or rather the Streets of the Royal Capital City signifying here his search both in the lesser and the greater Assemblies of God's people c V. 3. The Watchmen that go about c. By Watchmen I understand the Prophets and such like excellent persons who instructed the people III. Ezek. 17. XXXIII 6 7. of whom he asks if they saw Him whom he sought after From which Word I gather that he speaks of such as were anciently called Seers of whom he saith he was found that is they showed him something of the Messiah d V. 4. For so it follows here in this Verse that not long after his Discourse with them he found Him whom his soul loved i. e. came to the knowledge or had a sight and enjoyment of Him In which Vision looking upon Him as actually come he endeavours to retain Him and to bring Him into the Temple there to show Him to all the pious Worshippers of the Divine Majesty For that is literally the House of my Mother As Cheder Corathi the Chamber of her that conceived me I take to be the inward part of that House or the most Holy place e V. 5. And there He expresses his affection to him that is to the Church whose passionate desires Solomon here represents in the four foregoing Verses in the same Words as He had done before in the foregoing Chapter ver 7. where this Verse is already explained f V. 6. Who is this c. Here begins a new Vision which he had of multitudes of people gathering unto Christ like a Cloud of Smoak which fills his Companions with great admiration For it is their voice which we read in this Verse where the Word zoth may be translated either what or who and by the Wilderness may be understood the forlorn condition wherein men were before not only in Gentilism but even in the Jewish Estate Which made it more wonderful that the Church should come thus richly adorned expressed here by the Perfumes of her Garments to be brought in State and Pomp to the King's Palace there to be espoused to Him But all that gave up themselves to Him becoming thereby an holy people were highly esteemed by Him and therefore compared here to the Pillars of Smoak as I take it that went up every day from the Altar of Burnt-offering at the Temple before mentioned and ascended in a strait Line like a firm Pillar that was not in the least moved from its uprightness though the Wind blew never so boisterously So the Jews report in Pirke Avoth C. 5. and in other Books where these are reckoned among the ten Miracles which were seen in the Temple that the greatest rain never put out the fire and the most vehement winds never dispersed or in the least bent the smoak but it went up stedfastly to heaven And how acceptable such persons were to Christ is further represented by the sweet Perfumes which were burnt upon the Altar of Incense For Solomon I conceive here alludes in the last Clause of this Verse to that composition which God ordered to be made of sweet Spices for his own service at the Tabernacle which none might presume to imitate or make use of in other places XXX Exod. 34 35 c. g V. 7. Behold his bed c. And here is further represented in the same Vision the happy condition of the Church signified by the Bed of Solomon in Society and fellowship with Christ of whom Solomon was a Type both in his Royal Person and State and Marriage as appears from Psal XLV whose Bed or Throne for the Thrones of the Eastern Kings were in the form of a Bed or Couch wherein more persons than one might sit III. Revel 21. was secured by the most valiant men in the Kingdom Who are said to be threescore a determinate Number being named as the manner is for an undeterminate Though some conceive that Solomon doubled the number of that Band of mighty men which was in David's time which consisted of thirty 2 Sam. XXIII 13 23. In the end of which Chapter v. 39. we read also of thirty and seven persons who were of great note for their valour To whom if we add the eleven Princes mentioned in 1 Kings IV. beginning and the twelve great Officers which had the care of making provision for his houshold in the several Provinces v. 7. they make just this Number of LX. And may be lookt upon as a Figure of that strong Guard which is about the prosperity and happiness of the Church which is defended by Angels who are mighty ones indeed and very numerous LXVIII Psal 17. and all ministring Spirits for those that are Heirs of salvation I. Heb. ult nay the most mighty of the heavenly Host it may be easily proved if this were a place proper for it are the Guardians and Protectors of Christianity h V. 8. because of fear in the night And do all of them unanimously oppose the spiritual wickedness i. e. wicked Spirits in high places who seek to destroy the Church VI. Eph. 12. and may be meant
is here introduced describing the beautiful estate of it under the person of a lovely Virgin whose elegant features are particularly represented to raise admiration and love in others and to give the Church the comfort of being so amiable in his eyes whom no beauty can please but that which is Divine And they are represented by comparisons borrowed from the Country which was most suitable to a Bucolick or Pastoral Poem as I have already said this is thou hast doves eyes And first her eyes are compared to those of a Dove for such Reasons as are suggested in the Paraphrase when they are unveiled as those Words mibbaath letsammatech may be translated of which see v. 3. unto which I have had respect in my Paraphrase as well as to our Translation where this Phrase is rendred within thy locks thy hair c. Then the hair of this Virgins head is compared unto that of Goats as the next Passage is to be translated by repeating the Word hair in this manner Thy hair is like the hair of a Flock of Goats Thus the people of Israel are said to have brought for the service of the Tabernacle scarlet and fine linen and goats that is Goats hair as we truly translate it XXXV Exod. 23. And in the next Chapter v. 13. he made Curtains of Goats where we supply the Word hair for the Tent over the Tabernacle according as he had been ordered XXV 4. XXVI 7. Upon which Passages Abarbinel observes that Moses makes no mention of Wool either of Lamb or Sheep because that was vile and contemptible in those Countries in comparison with the hair of Goats which was wont to be shorn not only there but in other places for Aristotle observes the same of the Goats of Cilicia And some of them had a Wool as we may call it so fine that it was almost as soft as Silk which was that the Women spun for the use of the Tabernacle XXXV Exod. 26. To this sort of hair perhaps there may be an allusion in this place in regard of its softness as well as length and thickness which is a great commendation of hair in men and women But there was also a courser or harder sort with which they made Locks and Ornaments for the Head when they were bald or would appear very fine as Braunius hath observed in his Book about the Priests Garments L. I. C. 9. And in general it may be observed of hair that it was always accounted a very great Ornament which made Philostratus in a Letter of his to a Youth whom he loved beseech him by no means to cut it off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being no less beauty in a good Head of hair than in Gold in Silver in Pendants and such like Ornaments Which he illustrates by what it contributes to the greatness of several other Creatures as the Lyon and Horse c. and was notably expressed by Lycurgus when he gave this reason why he ordered in his Laws that his Citizens should take care of the growth of their hair because it made beautiful persons more comely and deformed more terrible as Plutarch relates in his Apophthegms that appear from mount Giled Galaad was a Mountain fit for Goats to brouze on as may be seen in Bochart who shows these last Words of this Verse should be thus translated that ascend from Mount Gilead to the higher parts that is of that Mountain or of that Country I should have adventured to compare the Apostles and Prophets to these two eyes who being illuminated by the Holy Ghost represented by a Dove and having no other aim but sincerely to make Christ and his religion known in the World resembled the eyes of Doves see Chap. II. v. 14. but I did not know to what the Locks and the Hair could be handsomely applied and therefore I have lookt upon these and the rest that follow only as parts of those things that make up together a perfect beauty Theodoret hath made the aptest application that I can find which is this that hair signifying what is superfluous the meaning may be if there be any of every particular in this Description that even in humane things and worldly Affairs wherewith we cannot but be sometime perplexed the Church behaves her self laudably and preserves a decorum b V. 2. Thy teeth are like a flock of sheep Here follows a description of the Teeth which are a great part of the beauty of the mouth as that is of the face And their beauty consists in their whiteness in their evenness and just proportions and in their closeness and firmness so that there be none wanting nor any Gap between them Which are all here expressed and said to be like a Flock of Sheep come from the washing in respect of whiteness and as equal as if they had been exactly polished and fitted for their places in just proportion by an Artificer so the Word we translate shorn signifies they that are below also answering to those above as if they were Twins And none of them miscarry so that which we translate barren should be rendred i. e. drops out of the mouth which is as much as to say there is a perfect number as well as order of them Now the Teeth being the Instruments whereby we chew our Meat they may be lookt upon as an apt Emblem of the inferior Pastors in the Church who prepare Christian Doctrine for the people Which Application though I have not adventured to make in my Paraphrase because I take these five first Verses to mean no more but only to set forth the loveliness of the Church in general by the Figure of a Virgin of a most accomplished beauty yet I shall here note for the help of those whose thoughts lead them that way that the Vertues of such Pastors are candor purity order concord exact agreement among themselves one of them not seeking ambitiously to over-top the rest c V. 3. Thy lips c. In the beginning of this Verse there is no great difficulty it being certain that Schani the colour of the lips signifies some very bright and resplendent colour which strikes the eyes sharply as it originally seems to import viz. either Scarlet as we translate it or Crimson or Purple such as the Poets call Coral Lips Whose fineness is here compared to a Thread and is another great part of Beauty as a sweet accent of the Voice also is nothing being more ungrateful than a tone that is coarse and clownish If any list to apply these particularly to something in the Church the Lips may be thought to signifie the Teachers in the Church who delivered the Doctrine they had learnt from the higher Ministers who had prepared it for them and by them for the people And then the voice signifies their excellent manner of preaching insinuating into the hearts of those that heard them being accompanied with great modesty and humility though full of authority and power Unto which only
I have taken this Verse to be still in praise of the before-described Beauty for it is evident from the following Verse he had not yet done with that matter g V. 7. Thou art all fair c. And here to comprehend all that could be said he enlarges the commendation which he began withal v. 1. and concludes in these Words that there was no defect in any part but altogether they made up a compleat Beauty without the least speck of deformity Which is not to be applied to every particular person in the Church but as I have taken it in the Paraphrase to the admirable Constitution of the whole in which there was no imperfection g V. 8. Come with me from Lebanon c. Here now begins a new representation as appears by this that the Style wherein the Bridegroom speaks is altered she who hitherto hath been called his Love or Friend being now called his Spouse and never before though very frequently in the following part of the Song Which hath moved Interpreters I suppose to use this name throughout rather than the other as the higher and most excellent Title Theodoret therefore here begins his Third Book very judiciously and we may look upon this as a description of the Church coming out of the state of persecution and receiving greater testimonies of her Saviour 's love than ever For coming from the top of high Mountains where there were Lyons Dens and where Leopards inhabited cannot well signifie any thing else than coming from places where they were in danger to be devoured by their Persecutors who are compared to Lyons in many places of Scripture As for the Mountains themselves they are well-known where they were Only Amana some have fansied to be that Mountain in Cilicia called Amanus which is reckoned among the highest and joined by Aelian with Libanus and Carmel We read also that there were Tygers and Panthers c. in this Mountain which hath been brought to countenance this Opinion But Judaea and the Neighbouring places being the Scene of this Poem we are not to go so far off as Cilicia to seek for Amana for as Senir and Hermon were but parts of the same Mountains so Amana was a part of Libanus as Bochartus hath observed in his Canaan L. I. C. 5. And though the lower parts of this Mountain Libanus were very pleasant yet the top of it which is here spoken of was horrid and inhabited with wild Beasts From whence the Spouse is invited to come into more delightful and secure places for she is compared presently after to a Garden or Paradise v. 12 13 c. And it is no wonder Solomon should have the state of the Christian Church in trouble thus represented to him it being very suitable to the state of the Church of the Jews when it was first formed being then pressed by Pharaoh and many other Enemies afterward before they came to Canaan i V. 9. Thou hast ravished my heart c. The first Word of this Verse libbavtini which is not to be found any where else signifies some extraordinary motion in the heart And is translated by some Thou hast wounded my heart by the LXX which we follow thou hast taken away my heart but may as well be translated Thou hast taken possession of my heart and deeply engaged my affection Which is expressed by the addition of another name for her whom he called Spouse in the foregoing Verse and here also calls Sister Which is only a Word of tenderness and indearment used by Husbands to their Wives as appears by the Book of Tobit where Raguel calls his Wife Edna his Sister VII 16 and Tobias call Sara by the same name after he had married her VIII 4 7. one of thine eyes c. All the difficulty here is what may be thought to be meant by one of her eyes and one chain of her neck Some take eyes to signifie Faith and Charity others the Church of the Jews and Gentiles and then one eye must signifie one glance one look of thy eyes but nothing pleases me better than the old Interpretation of Alcuinus who by the Word one understands oneness or unity and by the eyes as v. 1. the Pastors and Guides of the Church And by the one wreath of hair about the neck the pious unity of the people subject unto them It may be interpreted also the least glance I have of thee and of thy beauty mightily engages my love to thee for the eyes are the very Seat of Love as abundance of Authors express it k V. 10. How fair is thy love The love or rather loves as it is in the Hebrew which is here extolled may signifie our love to God and unto one another And Ointments be applied to all the Graces which flow from thence l V. 11. Thy lips distil c. That which distils from the lips as Honey from the Comb can be nothing but pure and most delicious Doctrine delivered in such a manner as to invite all to tast of it For this by all sort of Authors is compared to Honey and made Xenophon be called the Attick and Sappho the Pierian Bee because of the sweetness of his Orations and of her Poems Whence the rare Eloquence of Plato is said to have been predicted by Bees which came and sat in his mouth when he was an Infant which is reported also by no mean Authors of Pindar Lucan and St. Ambrose honey and milk are under thy tongue This signifies the same thing for these were anciently the Food of Infants and may denote that the Church hath instruction for all sorts So wide from the truth is the Exposition of the Doctors in Maimonides porta Mosis p. 83. that this Milk and Honey being said to lie under the tongue signifies the concealment of such truths as are very sweet till men be fit to receive them the smell of thy garments Garments wherewith we are clothed signifie in the New Testament our whole Conversation and their Perfume therefore denotes not only the excellency of the Christian life but it s being known also every where like the smell of Lebanon From the Trees in the Forest of Lebanon came many sweet Spices particularly Frankincense from which some think it took its name of Lebanon though others think rather from laban white because of the Snow that lay perpetually upon the top of this Mountain m V. 12. A garden enclosed in the Forest about this Mountain Lebanon Solomon built himself an house which we find described 1 Kings VII 2 c. unto which no doubt there belonged a Garden with Springs and Fountains or Receptacles of Water and all sorts of Trees and Plants and Flowers that might make it delightful Unto which I conceive he hath respect in this and in the following Verses I know that very good Authors think he here describes a perfect Virgin like a Garden newly enclosed in which no Seed hath been sown as the Doctors speak in Perke
presently hearkned and obeyed his heavenly call she had avoided all these inconveniencies There are those not only among us but also in the Romish Church who apply all this laziness to the State of the Church after the time of the Great Constantine For which I see no warrant but think we may rather apply it to those Churches who presently after our Saviour's departure to Heaven left their first Love and grew cold as we read in the second and third Chapters of the Revelation For it seems probable by the VIth Chapter of this Book in the beginning of it that here he speaks of particular Societies not of the whole Body of the Church d V. 4. Yet such is the infinite Goodness of the Divine Nature he immediately represents the Messiah as not provoked by this neglect wholly to cast off his Spouse but rather stretching forth his hand to awaken her out of this security For so it follows He put in his hand by the hole i. e. at the Window or Casement as if he would draw her out of her Bed or as it may be interpreted in a threatning manner to punish her for her sloth For so putting forth the hand signifies to do some execution 1 Sam. XXVI 9 11 23. Which agrees with what follows that presently she was mightily moved thereby and more than awakened being full of solicitude and fear and grief and trouble Which shows indeed that she did not intend to deny but only to delay Him and yet He took this so ill as to put her in great fear of some danger from it as our Saviour doth in his Letters to the Churches II. Revel 5 16 22 23 c. For the Word Bowels signifies the affections and passions and the Hebrew Word hamu which we translate was moved signifies made a noise or was tumultuous and therefore denotes the passion of trouble and grief and of fear also nay of great fear and perplexity For so St. Hierom here renders it My Belly trembled as he doth in VII Ezek. 16. where it is applied to Doves to whom the Spouse was here compared ver 2. and we translate it mourning but it should be rather trembling like Doves For that is their nature XI Hos 11 all Authors observing them to be exceeding timorous and therefore so it may be translated here I was so full of trouble that I quivered like a Dove Others by putting forth the hand understand the touches He gives by his Holy Spirit which doth not contradict what I have said threatnings being employed by Him for that purpose e V. 5. And having had this glance of Him whose voice only she heard before v. 2. she starts up immediately and endeavours to correct her errour And is here represented as making such haste to open the door that she broke the Vessel of myrrh which she snatcht up when she rose intending therewith to anoint and refresh his head which was wet with Dew Or rather her hands shaked in that panick fear wherein she was and so she spilt some of the Myrrh and it ran about her Fingers By which is denoted the great speed she made to shake off her sloth now she saw her danger and the fear that came upon her lest she should lose her Beloved to whom she now resolved to express the greatest affection imaginable For it was not barely Myrrh which was one of the most excellent Spices XIX Joh. 39. but the most precious Myrrh which she took up to carry to Him So mur ober signifies which we well translate sweet-smelling Myrrh but word for word is current Myrrh Either in that sense wherein Money is called current XXIII Gen. 16. as some fansie or as Rasi thinks because the Spirit that is the odor of it diffused it self round about the place where it was that is was exceeding fragrant or as Bochart will have it was that which wept as they speak and dropt from the Tree of it self which as it was the most unctuous so was the richest and best for all manner of uses See his Phaleg L. II. C. 22. And besides this Theophrastus observes that out of Myrrh being beaten there flowed an Oil called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was very precious as I find in Athenaeus L. XV. C. 11. And accordingly the Chaldee and Aquila translate ober in this place choice Myrrh Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime from whom the Vulgar the most approved Myrrh f V. 6. But notwithstanding her repentance she was thus far punished for her sloth that her Beloved absented himself from her for a time and she could not hear the least tydings from Him or notice of Him Which cast her into such an excess of grief and fear that she swooned away and was like a dead Body so that Phrase my Soul went forth signifies to die XXXV Gen. 18. XLII 28. and other places And recovering her self again was extremely troubled by the reflections she made upon his kindness and her insensibleness of it For which she askt his pardon and sought his favour but could receive no tokens of it g V. 7. I take Watchmen here in a good sense as before III. 3. unto which I refer the Reader And only observe that to find a person signifies sometimes in Scripture-Phrase as much as to fall upon him as we speak and that on a sudden I. Judg. 5. XXI Psal 8. CXIX 143. X. Isai 10. And so I have expounded it here and referred the smitting and wounding her to the reproaches they cast upon her For there is a smiting with the tongue as well as with the hand and that not only by Enemies unjustly XVIII Jer. 18. but by Friends out of love and charity CXLI Psal 5. For there is not a greater kindness than sometimes even to upbraid us with our faults Which is further expressed by taking away her Veil from her as much as to say exposing her to shame a Veil being thrown over Womens faces for modesty-sake as well as in token of subjection XX. Gen. 16. And so St. Hierom in his Epistle to Laeta takes this Veil or Pallium as he calls it to be pudicitiae signum a sign of chastity and therefore to take it away was to represent her as an impudent whorish Woman Greg. Nyssen adds that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. XII upon this Book the Nuptial Veil which together with the face covered the whole Body and therefore to be disrobed of it was the greater reproach because it was to disown her to be his Spouse as she professed her self h V. 8. This Verse is very plain expressing the admirable temper of a true Penitent who leaves nothing unattempted to recover the favour of her Lord for finding no comfort from the Watchmen she implores the help of all good people and yet doth not complain of what she suffered nor of the harshness of those who should have helpt to restore her and not dealt so severely with her according to that of the Apostle
and encreases For though the morning be very beautiful and agreeable to every eye yet the Moon is still more bright and the Sun far brighter than that but all the host of heaven which I take to be meant in the last Words still more wonderful and amazing For there being a gradation in this place and all the other expressions relating to the heavens it is reasonable to think that this doth so too and that we are to understand by it the Armies or Host of Heaven as the Scripture calls the Stars rather than Armies upon Earth However I have put both into the Paraphrase but have not medled with mystical applications They that desire them may look into the Commentaries of three Fathers where this Verse is applied to the four Degrees of Christians that are in the Church Others with more reason apply it to the progress which the Church her self made in splendor and greatness being at first like the morning when the day breaks after a long night of ignorance and then the light of Christian Knowledge advanced till the Church appeared like the Moon whose paleness may serve for an Emblem of the terrours which persecution struck into their hearts till in the issue it dispersed all mists and conquering all opposition shone like the Sun and then was settled in Constantine's time like a well-ordered Army which beat down all Idolatry They that would see more of these applications may look into Commenius's Book de Bono Unitatis in the Beginning whereof there are applications of these things both unto the Church in general and unto particular Churches l V. 11. This seems to be the voice of the Bridegroom declaring what returns He expected to his love The Word agoz which we translate Nuts of which there were several kinds some very rich as the Pistick is found only here and by some is translated shorn or cut which I have not omitted in my Paraphrase And beibe hannachal Fruits of the Valley the LXX translate Shoots by the Brook or River where Plants are apt to grow best which is very agreeable to the Original The rest of the Words are common and the whole Verse signifies that He went to look after the fruits of all sorts The mystical applications may be found in all Interpreters m V. 12. The meaning of this Verse seems to be that the Spouse hearing such high commendations of her self both from Him and from the persons mentioned v. 10 with great humility saith that she was not conscious to her self of such perfections for so the first Words sound in the Hebrew I did not know it or I did not think so but is excited thereby to make the greatest speed to endeavour to preserve this Character He had given her and to go along with Him into his Garden which she had neglected before V. 2. there to give a good account of her proficiency For which end she seems on a sudden to take leave of her Friends who had been so charitable as to go along with her to seek Him that she might for some time enjoy his Company alone Which is the ground of their calling upon her to return in the next Verse This is the best account I can give of these two last Verses It is supposed Ammi-nadib was some great Captain who pursued his Victories or advantages very industriously with very swift Chariots n V. 13. This Verse is the voice of her Companions or Friends some of which wish for her coming back that they might enjoy her Company again and see how she was improved and the rest ask what they expected to see in her to which the other reply in the last Words as it were the company c. The repetition of the Word return four times over expresseth their vehement affection to her and their desires to have her Company again whom they called Sulamith as much as to say Jerusalamith For the name of that place formerly was Salem which carries peace in its signification or as others will have it perfection for Shalam in the second Conjugation signifies to finish or perfect And is a fit name here for the Church the New Jerusalem built by Christ Himself This seems to me a great deal more probable than the conjecture of Menochius L. III. de Repub. Hebr. C. XXI n. 14. who because Wives when they were married took the name of their Husband thinks the Spouse from Solomon had the name of Sulamith which Aquila translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacifick i. e. Salomonidem The Reader may follow which he likes best Solomon seems to me not to have had respect to his own Spouse in this Song To see or look upon her signifies to enjoy her happy Society and the benefit of her excellent Vertues and perfections Whom in the two last Words He seems to me to compare unto the Choices of the heavenly Hosts For the Word Mechola doth not signifie any kind of Company but of such as dance or sing as may be seen in XV. Exod. 20. XXXII 19. XI Judg. 34. XXXI Jer. 4. V. Lament 15. and many other places Which show that it signifies both Chorea a Dance and Chorus the Company that dances and so the LXX here translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choires And Mahanaim which we translate two Armies may as well be a proper name as Ammi-nadib in the Verse foregoing and relates to the appearance of Angels to Jacob XXXII Gen. 2. as a token of God's special presence with him and most lively sets forth the far more glorious presence of God now in the Christian Church Or if we interpret it Armies or Hosts as we do still it may signifie the Armies above in the Heavens either the Stars or the Angels called the Armies in Heaven XIX Rev. 14. and Army of Heaven IV. Dan. 35. CHAP. VII ARGUMENT Here begins as I take it a new part which is the VIIth of this Song and reaches to Verse the eleventh In which the Spouse is represented returning again as they desired in the end of the foregoing Chapter and appearing in greater lustre than before the Company of Friends who attended her praise her beautiful perfections in such a description as was made of them Chap. IV. though varying from it in several things Which is the summ of the first nine Verses Of which perfections she modestly acknowledging her Lord to be the Author and assuming nothing to her self v. 10. is excited thereby only to do the more good and to labour to extend his Empire over more hearts who were not yet subject to Him v. 11 c. Where the VIIIth part of this Song begins and continues to the fifth Verse of the next Chapter Companions or Daughters of Jerusalem 1. HOW beautiful are thy feet with shooes O princes daughter the joints of thy thighs are like jewels the work of the hands of a cunning workman 1. AND now that she appears again like the Daughter of the great King in all her Royal Apparel