to follow such Interpretations But shall pursue the Method I have begun and observe that the Messiah is here introduced as owning the Praises which the Church had bestowed upon Him in the Conclusion of the foregoing Chapter And that in such Phrases as are becoming a Pastoral borrowed from Flowers and Trees under which Shepherds delight to sit and eat the Fruit and from such Creatures as frequent the Fields and Woods c. I am the rose And in this Verse He first compares Himself to a Rose which is still one of the goodliest things to which a great Prince can be likened in those Eastern Countries As appears from a Letter written by the great Mogul in the Persian Tongue to K. James sent by Sir Tho. Roe wherein he thus complements his Majesty of Great Britain As upon a Rose in a Garden so are my eyes fixed upon you God maintain your Estate that your Monarchy may prosper c. But it was chiefly prized by Shepherds and Shepherdesses and accounted by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philostratus speaks the Plant of Love Insomuch saith he that if the great King have his Diadem on his Head the Souldier his Helmet as the greatest Ornament beautiful Youths should have Chaplets of Roses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as near of kin to them both in sweetness and in ruddiness And Achilles Tatius L. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thus commends this lovely Flower If Jupiter would set a King over the Flowers it would be the Rose that should reign over them being the Ornament of the Earth the splendor of Plants the Eye of Flowers the blushing Beauty of the Field or refulgent brightness c. of Saron i. e. The most excellent Rose For such were the Roses of Saron as may be gathered from hence That the Rose according to Pliny's Observation delights in dry places and will not thrive in fat and unctuous Soils in rich Clays or Grounds well watred but in those that are lean full of rubbish c. Now such was the Soil about Saron as we learn from the Mischneh in the Title Sota Chap. VIII where they that built a Brick House in Saron are said to have been deprived of the benefit of that Law XX. Deut. 5. Upon which Passage R. Solomon glosses that the Earth thereabout about was unfit for making Bricks being so dry and crumbling that the Houses that were built of them had need to be repaired twice in seven years Insomuch that the Jerusalem-Talmud saith The High Priest prayed by name for the Saronites upon the Day of Expiation that their Houses might not be converted into their Graves Lily of the valleys By this Lily we are not to understand such as we call Lilium convallium or May-Lily but some more noble and fragrant Flower being joined here with Roses As it is in several Poetical Fragments quoted by Athenaeus L. XV. C. 8 9. with Violets Marjoram and divers other sweet Flowers Insomuch that he saith the Corinthians called the Lily by the name of Ambrosia and he tells us out of Nicander that it was esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joy and delight of Venus because of its beautiful colour And smell also I suppose for in the XIIth Chapter of the same Book he quotes a Passage out of Theophrastus who treating of sweet Ointments made of Flowers mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of Lilies as well as that of Roses But notwithstanding all this the Lily being vulgarly celebrated only for its beautiful colour I have taken notice of that alone in the Paraphrase b V. 2. As the Lily c. They that believe in Christ partaking of his Excellencies He here compares the Church to a Lily i.e. to Himself as much excelling all other people who were not Believers for Daughters signifie people in the Hebrew Language as the Lilies do Thornes which grow in desolate places For the Word we translate Thornes is wont to be joined together with those which signifie Nettles and Brambles XXXIV Isai 13. IX Hosea 6. c V. 3. As the Apple-Tree c. To this the Church here replies and expresses her reciprocal affection in such Words as may be applied to signifie his preheminence over all other gods whom they were wont to worship under Trees as we read in XII Deut. 2. 1 Kings XIV 23. LVII Isai 5. and many other places I sat down under c. In the latter Part of this Verse and in those that follow she turns her Speech to her Companions and Attendants relating the satisfaction and joy she took in his love d V. 4. He brought me c. Which is set forth by a Banquet whereby it is well known the Hebrews are wont to represent the joys even of the other World And what greater joy have we here than to think of the stupendous love of God our Saviour towards us which cannot but subdue our hearts to love Him intirely So I have paraphrased the latter part of the Verse his Banner over me was love taking in two senses of which the Words are capable The most obvious is that Love was the Inscription in his Banner the other that He conquers only by Love a Banner displayed supposing an Armed Force marching under it Delherrus in his Electa L. 3. C. 9. hath not unfitly glossed upon the Words thus The Banner of our Lord is his love which he hath publickly declared to us that He might draw us to Himself by which also when we are come to Him He retains us with Him and strengthens us by the same when we fight with our spiritual Enemies And that we may alway look upon it and never quail He carries it over us that is renders his love most familiar to us He that knows not this Banner can be none of his Souldiers and he that deserts it is undone unless he presently return to it So that as the Roman Legions had their several names one of which was called the Pious and another the Faithful another the Thundring another the Victorious c. in like manner the Christian Band may be called Amoris Legio the Legion of Love e V. 5. Stay me with flagons c. This Verse is a description of one falling into a swound by the abundance of her love In which case Cordial Spirits are wont to be called for to revive such persons and keep them from fainting quite away Comfortable smells also are wont to be administred to the Nose which is the meaning of calling here for fragrant Apples Oranges Citrons c. as well as Wine which are all comprehended under the name of tappuach in the Hebrew which is a Word that in its very Original imports an exhalation or odour-breathing from that which is so called By all which the Church is represented to be so marvellously affected with the love of Christ as to be even oppressed under the weight of Divine Benefits and at a perfect loss what to think of them having little or nothing
latent under the matter whereby we are led unto it as the main thing comprehended in it Thus Archangelus Burgonovensis speaks in his Preface to the Explication of some select Aphorisms of those Divines gathered by Mirandula who observes also p. 91. of his Book that as immediately after the Fabrick of the World was reared Matrimony followed as the Emblem of God's great love to those that should believe on Him so this World shall end in the Sacrament of Marriage St. John shutting up all the Mysteries of the holy Scripture in the Revelation with these Words Let us be glad and rejoyce for the marriage of the Lamb is come and his Wife hath made her self ready XIX Rev. 7. Which if it be the voice of the heavenly Host agrees with what the Hebrew Doctors say in Perke Elieser Cap. 12. of the Marriage of Adam and Eve that the Angels rejoyced at it and with musick and dancing attended upon the Wedding VI. All which things put together show how naturally the thoughts of David were led at Solomon's Marriage to sing concerning Christ and his Church and the thoughts of Solomon afterward to sing more largely of the wonderful love of the same heavenly Bridegroom in this Song of Songs that is most excellent Song For so it may be truly called both in regard of its Subject matter and in regard of the manner of its composure this Parabolical way of writing by Figures and Similitudes being in many regards as the forenamed Cabbalistical Doctors discourse the best of all others First because it is taken from things sensible by which both learned men and ignorant may be instructed Secondly because such Narrations very easily imprint themselves on the mind a Parable say they being instead of an artificial Memory And thirdly because all our knowledge hath its rise from sense and therefore symbolizes much with sensible Parables And fourthly it is very delightful to contemplate how the Parable agrees with the spiritual things which are thereby figured Vnto which saith that Archangelus before-mentioned the Doctrine of St. Paul is conformable when he saith The invisible things of God from the creation of the World are seen by those that are made And lastly what is there more evident than that all visible things declare God to be love whose praise Solomon celebrates in this Song For by love as the same Author discourses out of Boetius and others the Heavens are joyned together and the Elements agree in composition Animals cohabit Cities are preserved and all Kingdoms supported and replenished Which made Pherecydes Syrus say that God was transformed into love before He made the World And because God created all things in love he also embraces all things with the same love and would have us to love which is the summ of all that He exacts of us that being knit together by mutual love we may in conclusion be united with Him in love that so all things may be one as they were in the beginning Of this love Solomon say they treats throughout this whole Song nay it is the Subject of all the Book of God According to that of David LXII Psal 11 12. God hath spoken once viz. to the whole people of Israel when he gave the Law at Mount Sinai yea twice have I heard this from the Prophets that is who say the same with the Law that power belongeth to God also unto thee O Lord belongeth mercy for thou renderest to every man according to his work Which they expound in this manner Thou canst send good or evil influences upon us by the union of Tipheret and Malcuth a good influence by their separation a bad For when Israel doth well then it receives good influences from above that is from Tipheret for such is the order says one of their Aphorisms which is constituted in the Archetypal World that all good influences proceed from Tipheret And then these two Principles are united when we observe God's Precepts but when we transgress the Law the one is separated from the other that is Tipheret doth not send influences upon Malcuth for our good but another Principle interposes and sends anxiety and trouble Now Love is the union of these two Principles the love of Man and Wife signifying in Scripture the Vnion of Israel and Tipheret which Vnion Hosea speaks of when he saith II. 19 20. I will betroth me unto thee for ever yea I will betroth thee unto me in righteousness and in judgment and in loving kindness and in mercies I will even betroth thee unto me in faithfulness and thou shalt know the Lord. Thus that sort of Divines discourse very agreeably to the sense of this Book Which represents the Heavenly Bridegroom appearing in the greatest Beauty and sometimes in most familiar communication with his Spouse the Church but at other times withdrawing his glorious presence and absenting himself from her Who is represented therefore after the same manner like to the moon unto which they compare Malcuth sometimes full of his heavenly light sometimes illuminated only in part and sometimes obscure and dark Which will appear more at large in the Explication of the several parts of this Book VII The time of whose writing cannot be certainly known but it is very probable but is was not long after Solomon was seated on his Throne and had both the Prophecy of his Father David fresh in his mind and was also strongly affected with the wonderful love of God to himself He being filled then likewise with incomparable Wisdom from above such Wisdom that it brought the Queen of Sheba to discourse with him having heard the fame of Solomon because of the name of the Lord 1 Kings X. 1. That is as some of the Hebrews expound it because she understood that the Wisdom which was in him was not merely natural like that of the Philosophers and Eastern Sages but Divine and heavenly by a special inspiration from above whereby he was inabled to answer the hardest Questions At that time when these Celestial Gifts were newly poured into him which the Cabbalists call the Unction of the Holy Ghost or the Sacred Name of which Solomon speaks say they when he says in the beginning of this Song Thy Name is as an Ointment poured out we may well conceive his mind shined in its greatest purity and clearness and enjoying the sweetest and most perfect peace and tranquility was the fitter for such Divine Meditations as these which are the Subject of this Holy Book The sense of which seems to be expressed in the 2 Corinth XI 2. Where St. Paul who was not rude in knowledge v. 6. but mightily versed as that Word knowledge signifies in the Mysteries of the Old Testament puts the Church of Corinth in mind of his solicitous concern for them in these words I have espoused you to one Husband that I may present you as a chaste Virgin unto Christ For of that one Husband alone and of that pure Virgin and
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
and red when the Veil is off as the Blossoms of Pomegranates See Annot. c 4. Thy neck is like the tower of David builded for an armoury whereon there hang a thousand bucklers all shields of mighty men 4. And all this upon a goodly Body of a proper and tall stature whose round and well-formed Neck resembles that lofty Structure of the Tower of David which may be a Pattern of all other neat and elegant Buildings and is not more adorned with the Shields and Bucklers of his Worthies which hang there in great abundance than it is with Pendants and a Necklace of Pearl and other Jewels which have been the Treasure of mighty Princes See Annot. d 5. Thy two breasts are like two young roes that are twins which feed among the lilies 5. Below which the two Breasts rise up purely white exactly round of a just size and equal bigness which put me in mind of two young Kids that being formed together and brought forth at the same time are so perfectly like that none can know the one from the other the tops of whose heads I have seen at a distance appear like the Teats of these Breasts as they fed in the same Field among the Lilies See Annot. e 6. Until the day break and the shadows flee away I will get me to the mountain of myrrhe and to the hill of frankincense 6. Such as this is the beauty of my Church as will be seen more fully when the Night of Persecution is gone which hides it from the eyes of worldly men though in the mean time she is most lovely in mine and no less precious than the Mountain and the Hill from whence are fetcht the most excellent Perfumes and the richest Spices See Annot. f 7. Thou art all fair my love there is no spot in thee 7. To say all in one word Thou my Love art the perfection of beauty there being a most admirable harmony between the several Orders Estates and Degrees of men in the Church and not the least spot or blemish V. Ephes 27. to be found in its constitution See Annot. g Bridegroom 8. ¶ Come with me from Lebanon my spouse with me from Lebanon look from the top of Amana from the top of Shenir and Hermon from the lions dens from the mountains of the leopards 8. And now that all the World may see I have espoused nay married thee unto my self XXI Rev. 2. come from those horrid Mountains whither thou hast fled for safety II. 14 17. where tho' I was present with thee yet thou wast not free from danger but exposed to the rage and cruelty of furious and troublesome men Come I say and dwell there no longer but look down from thence and behold the goodly heritage and the pleasant state that I have prepared for thee See Annot. h 9. Thou hast ravished my heart my sister my spouse thou hast ravished my heart with one of thine eyes with one chain of thy neck 9. Thou hast strongly engaged my affection thou hast indeared thy self unto me my tenderly beloved Spouse thou hast intirely possessed thy self of my heart by that lovely unity which I see between thy Pastors and between the people that live in holy obedience to them See Annot. i 10. How fair is thy love my sister my spouse how much better is thy love than wine and the smell of thine ointments than all Spices 10. Thy love to me and my Commandments O how amiable is it how doth it indear thee unto me my beloved Spouse How much more delicious is that love which thy Members have one for another and for all men than the best entertainments the World can give How much more grateful are the rest of thy Vertues than the odours of the richest Spices even of those that are burnt at the Altar See Annot k 11. Thy lips O my spouse drop as the honey-comb honey and milk are under thy tongue and the smell of thy garments is like the smell of Lebanon 11. Nor are thy words less pleasing than thy deeds the Honey that drops of it self from the Comb being not more sweet sincere and pure than thy Doctrine O my beloved Spouse which is the delicious Food of young and old of weak and strong and most powerfully recommended to their affections by the famed holiness of thy life which like the strong Perfumes that come from the Aromatick Plants of Libanus fill all places with the delightful scent thereof See Annot. l 12. A garden enclosed is my sister my spouse a spring shut up a fountain sealed 12. For as a Garden well planted watred and defended abounds with all sort of Flowers and with variety of pleasant Fruit so doth my well-beloved Spouse by the singular care and special Providence of God over her with all the fruits of righteousness admitting none to her Mysteries but those who are pure and holy and washt from all their defilements See Annot. m 13. Thy Plants are an orchard of pomegranates with pleasant fruits camphire with spikenard 13. Which makes the several orders and Ranks of thy young Novices such is the exemplary purity of their lives look like the young Setts of Pomegranates and other odoriferous Fruit such as the Cyprus and Spikenards which are growing up into a Paradise See Annot n 14. Spikenard and saffron calamus and cinnamon with all trees of frankincense myrrh and aloes with all the chief spices 14. Planted only with the like precious Herbs Shrubs and Trees to those now mentioned as Saffron sweet Cane Cinnamon with those that yield Frankincense Myrrh Aloes and the choicest Spices which are not more serviceable to our health or pleasure than that rare composition of Graces which is visible in the Church make her Members acceptable unto God and useful unto men See Annot. o 15. A fountain of gardens a well of living waters and streams from Lebanon 15. Whose Vertues are preserved in life and vigour by that heavenly Doctrine which flows from me as plentifully and perpetually as Waters do from those Springs that break out of the high Mountain Libanus which run continually a in large Stream and supplying all the Gardens in the neighbouring places keep them fresh and flourishing See Annot. p Spouse 16. ¶ Awake O north-wind and come thou south blow upon my garden that the spices therefore may flow out let my beloved come into his garden and eat his pleasant fruits 16. O let not then the inspirations of the Holy Spirit and its manifold Gifts be wanting unto me but breathe perpetually upon me as the North and the South Wind do upon this Garden and then shall I be a Paradise indeed and not only fill the World with the sweet odour of the knowledge of Christ but take the boldness to invite Him the Beloved of my Soul to come and reap the delightful Fruits v. 13. of his own care and labour See Annot. q ANNOTATIONS a Verse 1. Behold thou art fair The Lord of the Church
present possession be not much moved with this fond humour nor make any great matter of it as neither Scylla nor Tiberius did nay they smile it is possible at the levity of men and do not stand to fight with Dreams for Hope is but the Dream of a man awake yet it cannot but inwardly vex them to see themselves slighted even by those on whom they have bestowed many benefits merely in hope of receiving more from their next supposed Successor For they cannot reasonably expect more perhaps from him that now reigns and therefore they make timely applications to the next Heir He hath done enough for them and therefore they betake themselves to him who hath yet done nothing And besides old men grow tenacious morose and sowre whereas Youth is commonly liberal jocound without care and ambitious to do great things especially at his entrance upon the Kingdom This saith another learned Writer makes the long life of Princes and their power troublesome and grievous both to Courtiers and people of which they that live at Rome do not want ocular demonstration There is nothing more needful for the explication of this Verse but only to observe that the Child or Youth who is here called the second doth not suppose another Child or Youth that is first but only signifie that this Youth is second in the Kingdom Not second in respect to another Son but second in respect to his Father who reigns before him and when he dies this Son succeeds him i V. 16. The first words of this last Verse L. de Dieu seems to me to have expressed better than any other Interpreter they running thus word for word in the Hebrew There is no end to any people That is no end of their fickleness no bounds to their inconstancy but one Nation is as subject to it as another And as this Age follows the former so the next will follow this in its levity and mutability And therefore those young Princes who are transported with the acclamations of the people do but feed upon Wind as some I observed upon the first Chapter translate those words which we render vexation of Spirit For their applauses are like to their affections as changeable as the Wind which will turn another way to some other person when this present Prince grows old or he rules ill or the peoples fancy and humour alters And then it will indeed be a sore affliction to him to see himself despised by those who formerly cried him up as if he had been their Darling It may be referred also to the very Government it self with which the Israelites were not pleased For when they were under Judges they desired a King and then they were not pleased with the Monarchy but wished for the old Aristocracy again Though that in truth was the most exeellent Monarchy which they would not understand under the immediate Government of God Himself CHAP. V. ARGUMENT Under an ill Government in the State Religion it self is commonly corrupted in the Church And therefore having set forth the miseries people endure under the oppressions of an abused Power and the extreams of folly into which it drives them he begins this Chapter with a Correction of those errours that are in Religion Which is the only remedy indeed the only comfort we have against all the troubles to which we are subject in this World but such is the Vanity of Mankind they spoil their very remedy and take away all the Vertue of that which should be their support turning it into mere Ceremony whilst their minds remain impure and without any true sense of God For they do not consider that He who is a pure mind Himself must be better pleased with pure thoughts and affections composed to the observance of his Will and acquiescence in his pleasure than with all the Sacrifices and Offerings in the World which the wicked may bring Him as well as the good To prevent therefore this new folly into which men are apt to run when they intend to cure all the rest Solomon shows all those who would attain true tranquillity of mind what they must do and what they must avoid in the Worship of God And about the middle of the Chapter as I shall observe in the Annotations proceeds to consider the last of those four things wherein men place their happiness 1. KEep thy foot when thou goest to the house of God and be more ready to hear than to give the sacrifice of fools for they consider not that they do evil 1. AND now lest any man add to the affliction and torment of his Spirit even by that which is the only cure for it let every one who would be a true Worshipper of God in whom alone lies the happiness we seek take care to avoid that negligence which is observable in many people and to opproach with all reverence both of Body and Soul into his Blessed Presence but do not think to please Him with mere postures of Devotion no nor with Sacrifices and Incense without the Oblation of an obedient heart disposed to do what He would have thee For the worst men in the World may be able to offer Him the richest Sacrifices but are very impious as well as foolish if they think He delights in the fat and the Blood of Beasts save only as testimonies of love to Him and acts of obedience unto his Will for in that very thought they offend Him and make no conscience what evil they do while they believe their Sacrifices atone for all See Annot. a 2. Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God for God is in heaven and thou upon earth therefore let thy words be few 2. And next to this when thou makest thy Prayers to God or givest Him thanks for his benefits deliberate with thy self beforehand what it is fit for thee to ask of Him or to vow unto him and let not any sudden passion make thee inconsiderately either with thy mouth or in thy mind desire what is nor fit for thee to have or promise what is not fit for Him to receive or thou art not able or willing to give But remember first how infinitely great the Lord and Governour of the World is who comprehends all things and then how little and vile thou art who prostratest thy self before Him and therefore do not dare to speak to Him as an Equal whatsoever comes into thy mind much less to make Him large promises which thou canst not perform but let a sense of his Majesty and of thy meanness overcome thee into a profound Reverence of Him expressing it self rather in ardent sighs and groans than in abundance of words which signifie nothing but want of a serious apprehension of Him See Annot. b 3. For a dream cometh through the multitude of business and a fools voice is known by multitude of words 3. It is so difficult at the same time
place of the holy i. e. of God the Holy one of Israel whom the Jews now constantly call by the Name of the Holy that most Blessed one St. Hierom understands it of the Temple but then it must be translated not the place of the holy but the holy place which is not agreeable to the Hebrew and expounds the words thus The wicked buried who were esteemed Saints in the Earth and while they lived were thought worthy Princes in the Church and in the Temple of God I have sometimes thought that the words might according to this sense of the holy place be thus word for word rendred out of the Hebrew if the Grammarians will permit Holy here not to be a Substantive I saw the wicked buried and they that is such as attended their Funeral came and even out of the holy place followed That is the very Priests waited on the Herse to do them the greater honour Or thus The Funeral Pomp reached from the very Temple to the Place of Burial l V. 11. From hence he takes occasion to show what is the very root of mens malicious and incurable wickedness And the first thing to which he ascribes it is their thriving a long time in evil courses which makes them hope this prosperity will continue to the end of their days And if they can but live splendidly they care not what becomes of them when they die Now though there be a pithgam a Decree a definitive Sentence as the word signifies passed against them yet nothing being done upon it so soon as we expect it both hardens the heart of those Sinners and mightily discourages better men who hereupon grow angry or flag in their Duty to both which Luther would have what follows referred But it properly belongs to the Evil-doers who upon the suspence of the Judgment passed upon them sin on with great confidence and have nothing else in their thoughts but malicious contrivances Both which may be denoted by this Phrase their heart is filled in them to do evil m V. 12 13. Yet this is not to be understood he here shows without exception but sometimes the Divine Justice proceeds to quick execution Which is a thing noted by Heathens themselves that God cuts Tyrants short and suffers them not to ravage so long as they hope to do And thence they exhort them to moderation according to that of Stesichorus quoted by Aristotle in his Rhetoricks as Melancthon here observes Do not injure any man for the very Grashoppers will chirp it in the Fields That is the Poor who are oppressed send out their Complaints and move God to punish such Tyrants n V. 14. Here he discovers the other root of mens incurable wickedness viz. the examples they see of those who live vertuously and yet live miserably Which proves a great scandal to those who admire worldly things too much and makes them angry at least to behold how all was given heretofore for instance to wicked Priests and now godly ones have scarce bread to put into their mouths They are the words of Luther who observes that Souldiers have better Pay than many of Christ's Ministers who are to lead his People and conduct them unto Heaven o V. 15. Notwithstanding which the Wise man advises him that would live as happily as the state of things here will permit not to grow sullen at this v. 15. much less to doubt of God's good Providence nor to be disturbed though we are not able to give a reason why vertuous men suffer very much when the wicked at the same time escape Which I take to be the meaning of the two last Verses which I have referred to our ignorance of this particular matter as St. Hierom also doth whose words are these He that seeks the causes and reasons of things why this or that is done and why the World is governed by various events why one man is blind and lame and another is born with eyes and sound one is poor and another is rich this man is noble that inglorious he gets nothing by his enquiry but only this to be tormented in his own Questions and to have his Disputations instead of a Rack and yet not find what he sought That word in the Hebrew which we translate because though is found only in this place but from the I. Joshua 7. where it is found in composition the Doctors conclude it signifies for that or because of and so the meaning here is that a man shall not be able by all the labour and pains he can take no though he be a Wise man that is thus laborious to discover the reasons of things and give an account of the difference which he observes in the Divine Dispensations CHAP. IX ARGUMENT This Chapter begins where the foregoing ends the Wise man proceeding still to justifie what he had observed about the most puzling Question in the World Why the good and bad fare all alike without any constant visible distinction His resolution cautions remedies about this matter will appear so plainly in the Paraphrase and Annotations which I shall annex to it that I will give no large account here of this Chapter but only note that the summ of it is this That the confusion of things here below should not move us to discontent much less incline us to irreligion but rather dispose us with thankfulness and sobriety to enjoy freely that portion of good things while we have them which God hath given us Neither slackning our diligence nor trusting to it alone but depending on Gods wise Providence which notwithstanding that seeming confusion governs all events disappointing many times the most likely and applauded means and again succeeding the most unlikely and contemptible Which should move us to commend our selves and concerns unto God and then above all things to value and study true Wisdom and Prudence in the management of all Affairs as far excelling mere power of which we are foolishly ambitious 1. FOR all this I considered in my heart even to declare all this that the righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them 1. THis is no rash Assertion for I Solomon affirm again VIII 16. I have deeply considered all that belongs to this matter with earnest desire and endeavour to give a clearer account and fuller resolution of it than this which is all I can say that though good men and prudent are under the care of God which must satisfie them in all events by whose special Providence both they and their undertakings and affairs are approved directed governed and defended yet such a Secret there is in it they prove sometimes so unsuccessful that no man can know by any thing that befals them or others how God stands affected towards them but will conclude very falsly if he judge that God loves him who hath all that his heart desires or that he hates him who
understanding nor yet favour to men of skill but time and chance happeneth to them all 11. But do not presume merely on thy own industry though never so great for good success in thy undertakings nor fansie that nothing shall interrupt thy pleasures but look up unto God and leave all to his Providence For to return to what I said about events v. 1. I have observed that they do not depend upon our Will and Pleasure but upon his we being apt to think that he who for instance can run swiftest will certainly carry away the prize and that he who hath the greatest Forces will win the Victory in a Battel when it falls out quite otherwise that both of them lose the day And more than that the Wise and the Learned in their Profession cannot sometimes get their bread but men of greatest reach are poor and ingenious Artists not at all regarded or encouraged according to their deserts for there are certain seasons wherein by various accidents which unexspectedly start up all mens nimbleness strength valour wit cunning and dexterity prove ineffectual See Annot. h 12. For man also knoweth not his time as the fishes that are taken in an evil net and as the birds that are caught in the snare so are the sons of men snared in an evil time when it falleth suddenly upon them 12. For no man can foresee many evils that befal him no not the time of his death which surprizes him unawares when he thinks no more of it than the silly Fish or Birds do of the Net or the Snare wherein they are caught to their destruction nay as they are intangled when they swim or fly securely in hope to catch their prèy so do men perish by those very counsels and actions from whence they expected the greatest advantages and are undone by some sudden and unavoidable mischief that seizes them when they thought themselves at the top of their hopes See Annot. i 13. ¶ This wisdom have I seen also under the sun and it seemed great unto me 13. But though events be not in our power being over-ruled by a higher Providence we ought not therefore to imagine there is no use of prudent counsel and forecast for that sort of Wisdom which we call Political how mean soever it may seem in some mens eyes is with me of greater price than Wealth and Riches And this single Observation shows that I have reason for it See Annot. k 14. There was a little city and few men within it and there came a great king against it and besieged it and built great bulwarks against it 14. There was a City of small Circuit ill fortified and mann'd by a very small Garrison against which a mighty King with numerous Forces made his approaches and having intrenched his Army and drawn a strong Line about it and raised his Batteries doubted not to take it speedily or to have it surrendered into his hands 15. Now there was found in it a poor wise man and he by his wisdom delivered the city yet no man remembred that same poor man 15. When by a strange Providence of God there unexpectedly appeared a Wise man but he so poor that no body minded him who saved the City from this imminent danger and that not by Money for he had none nor by Arms for the Besiegers were far superior in strength but merely by his wise counsels contrivances strategems and conduct wherein he excelled the greatest Warriours And yet O foul ingratitude his Citizens who ought to have recorded his Fame and preserved it to all Posterity soon forgot their Deliverer and because he was poor regarded him after this memorable service he had done them no more than they had done before See Annot. l 16. Then said I Wisdom is better than strength nevertheless the poor mans wisdom is despised and his words are not heard 16. Which notwithstanding ought not to discourage worthy men from serving their Country for Wisdom and Counsel from such Examples as this will be preferred by all judicious and vertuous persons as well as by me before mere power and strength Because ungoverned Forces destroy themselves when a little Force under skilful conduct archieveth the greatest things and therefore it ought to be highly valued in the most obscure person though the senseless Multitude as if Wisdom borrowed all its credit from him that possesseth it despise the counsel of a poor man and oft-times suffer this punishment of their folly and ingratitude that shutting their ears to his wholesome advice they fall into many and great calamities See Annot. m 17. The words of wise men are heard in quiet more than the cry of him that ruleth among fools 17. An intolerable fault this is For the modest speeches of the meanest wise man delivered gently and without noise are far more worthy to be heard and if they meet with a patient ear and a serene mind free from the tumult of pride and passion will be more regarded and prove more efficacious than the most clamorous and imperious Language of a powerful Fool as appears by what the poor man propounded for the saving of the City which prevailed more in their distress than the furious outcries of the greatest Commander swaggering among his Troops of ignorant Souldiers See Annot. n 18. Wisdom is better than weapons of war but one sinner destroyeth much good 18. I cannot therefore but again commend Counsel and wise Conduct and prefer it before the greatest Forces and all manner of warlike Preparation for it sometimes saves whole Armies nay Countries from destruction which have been utterly ruined by the rash boldness and forwardness or other errour of some mighty man who hath overthrown well-settled Kingdoms and States and brought them into many miseries for it is a known thing that many have been undone by the fault of one as by one mans prudence many have been delivered See Annot. o ANNOTATIONS a Verse 1. Though Solomon had often and thoroughly considered that Question mentioned in the Argument of this Chapter yet he could come to no resolution about it but this That it ought not to shake our belief of God's love to vertuous men which is expressed in that Phrase in the hand of God wherein are included all the effects of his kindness and care and that we must not judge men to be good or bad by what befals them in their outward estates So those words are most naturally interpreted A man knoweth not love or hatred c. Which some indeed refer unto men not unto God in this sense No man knows certainly what is best for him in this World and consequently cannot tell what he should desire and what deprecate of all the things that are before him For those things which he hates and is averse unto may be as good for him as those which he loves and wishes to enjoy To this purpose Maldonate Or thus No man knows whether that which he loves or that which he
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
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
was love 4. Which administers the highest joys to those who taste of them and hath entertained or rather feasted me with such delicious hopes that I cannot but glory in this that I am listed under his Banner whose Motto is Love whereby He hath overcome shall I say or over-powered my heart to submit my self wholly unto his wonderful love See Annot. d 5. Stay me with flagons comfort me with apples for I am sick of love 5. Under the weight of which who can support himself when it sensibly touches his heart I faint I languish I die when I am deeply affected with that love which overwhelms my spirit and makes me call for a greater Power than my own to enable me to bear the thoughts of his mighty love See Annot. e 6. His left hand is under my head and his right hand doth embrace me 6. And whence should I have that power but from Himself who then communicates most of the Grace of his Holy Spirit to us which is the greatest token of his love when he sees our hearts fullest of love to Him See Annot. f Bridegroom 7. I charge you O ye daughters of Jerusalem by the roes and by the hinds of the field that ye stir not up nor awake my love till he please 7. In which He would have us take an uninterrupted pleasure saying I beseech I charge you all you that are her Companions I conjure you by all that is dear to you not to discompose or give the least disturbance to that love but let it enjoy its satisfaction to the height of its desires See Annot. g Spouse 8. ¶ The voice of my beloved behold he cometh leaping upon the mountains skipping upon the hills 8. Which Words of Grace can come from none but Him who is worthy of all our love whom behold I see though He be afar off I see with what delight He comes surmounting all difficulties and discouragements to do the Will of God XL. Psa 7 8. See Annot h 9. My beloved is like a roe or a young hart behold he standeth behind our wall he tooketh forth at the windows shewing himself through the lattise 9. The swift motion of the Roes and wild Goats is but a weak Emblem of his readiness to come down to us And though He do not yet actually show Himself among us I see notwithstanding something of Him and behold Him approaching nearer and nearer to us like one that resolving to be our Guest doth not presently enter but first stands behind the Wall of our House then looks in at the Window and through the Lattises or Grates whereby He is still more fully discovered See Annot. i 10. My beloved spake and said unto me Rise up my love my fair one and come away 10. And I hear his voice who is worthy of all our love calling unto us to meet Him with our most forward desires saying Awake thou who art most dear unto me thou who art most beautiful in my eyes arise and stay no longer but come away from these dark representations of me 11. For lo the winter is past the rain is over and gone 11. For now that dismal time is past wherein ignorance errour and wickedness overflowed the World as Floods do the Earth in the Winter-Season those cloudy and uncomfortable days are over wherein you couldst see and enjoy but little of me See Annot. k 12. The flowers appear on the earth the time of the singing of birds is come and the voice of the turtle is heard in our land 12. All the tokens of a new World appear and invite thee to come and partake of those joys and pleasures which the nearer approaches of the Sun of righteousness produces Who makes all manner of Blessings spring up in such abundance that it causes the heavenly Host to sing for joy and therefore cannot but fill all Mankind with joyful Hymns unto Him See Annot. l 13. The fig-tree putteth forth her green figs and the vines with the tender grape give a good smell Arise my love my fair one and come away 13. And for this especially that their dead hopes are revived and they receive the earnest and beginnings of that future bliss the expectation of which is our greatest comfort in this life and the consummation of it our highest happiness in the next And therefore I say again Awake and stir up thy desires thou who art most dear unto me thou who art most lovely in my eyes arise and go and take possession of those inestimable benefits See Annot. m Bridegroom 14. ¶ O my dove that art in the clefts of the rock in the secret places of the stairs let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely 14. And be not afraid of those who seeking to destroy thee force thee to flee like an innocent Dove to hide thy self and seek for safety in Holes of the Earth in Caves and Dens and secret places but from thence look up unto me and call upon me with praises and thanksgivings and I will save and deliver thee for I love thee inseparably who art most amiable in my eyes whose prayers and praises I delight to hear and to behold my own Image that is formed in thee See Annot. n 15. Take us the foxes the little foxes that spoil the vines for our vines have tender grapes 15. And therefore I require all those that act by authority from me and to whom I have committed the care of my Church to use their early diligence also to discover and confute the sophistry of Deceivers who craftily insinuate their false Doctrines into weak and incautious Souls and thereby seduce those who are newly converted or but infirm in the Faith See Annot. o Spouse 16. ¶ My beloved is mine and I am his he feedeth among the lilies 16. Unto which I hear the Church reply I will preserve my fidelity to Him who is my only Beloved as I am his I will have nothing to do with those seducing Spirits but adhere to Him alone whose Dwelling is not among subtile and crafty but with simple and candid Souls See Annot. p 17. Until the day break and the shadows flee away turn my beloved and be thou like a roe or a young hart upon the mountains of Bether 17. Only let Him be pleased to vouchsafe his gracious presence with me and to enlighten me more and more till we have a full knowledge of Him and of his Will XIII Rom. 11 12. and the light of it scatter all the shadows of the law Let my Beloved also make haste to succour and relieve me in all difficulties and distresses and show the same readiness for my preservation that he did v. 9. for my first salvation See Annot. q ANNOTATIONS a Verse 1. There is so little ground to apply the several Parts of this Song to the several Ages of the Church till the end of all things that I cannot think fit
to health and long life p V. 15. A fountain of gardens c. This Verse Theodoret judiciously connects with the foregoing after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it i. e. this Paradise or Orchard as we translate it hath also a Fountain A Fountain of Gardens and Well of living Water are the same thing as Bochartus hath observed in his Canaan L. I. C. 18. Where he shows that Beer which we translate Pit or Well signifies a Fountain as much as Maajan Libanus abounds with such Springs as all great Mountains do and particularly there is at the foot of it an excellent Spring which grows presently into a River that waters the whole Plain between that and Tripolis with a good Stream whereby the Vineyards Olive-yards Fig-yards and Gardens which there were very numerous were all supplied Unto which Theodoret compares the Evangelical Doctrine according to that of our Blessed Saviour's IV John 10 14. only he adds also the Law making Fountain and Well in this Verse two distinct things and by the latter imagining the Law to be denoted because things lay there deep and secret as in a Pit q V. 16. Awake O North-Wind c. The same Great Person thinks the North-wind is here commanded to arise merely that it might be gone as being pernicious to Fruit and give place to the South-wind which is only invited to come and blow upon the Garden with its soft benign and gentle breath But most Interpreters take it otherways And some imagine that these two being the most vehement Winds in those Countries are called upon to blow that by their strong shaking of the Aromatick Plants they might make them send forth their odours the more plentifully But it seems more reasonable to think that these two Winds were most profitable in their turns for these two purposes First the North-wind was useful to close the Pores of the Trees and shut up their Effluviums that they might not spend themselves too much and be exhausted by perpetual evaporations And then the South-wind coming in due season opened and relaxed them again making the Aromatick Gums drop freely and the sweet odours fly more actively abroad And if this Garden to which Solomon here alludes had the same situation which the Maps and Charts give to that at Jerusalem which they place on the East-side of the City having the Wall on the West these two Winds here mentioned were those which alone were desirable The East being biting and blasting not only in Egypt XLI Gen. 6. but in Judaea also XIX Ezek. 12. and in Assyria IV. Jonah 8. And therefore they defended their Fruits against it that they might not be exposed to it let my beloved come c. There is no doubt but this conclusion of the Chapter is the voice of the Spouse praying her Beloved to favour and prosper his own Plantation for his sake as well as for hers that he might not lose what He himself had designed and so happily begun and setled in such beautiful Order but take the pleasure of seeing it grow to perfection CHAP. V. ARGUMENT The first Verse belonging as was said before in the Argument of the fourth Chapter to the foregoing representation a new one begins ver 2. which continuing to the end of this Chapter makes the fifth part of this Pastoral Wherein is represented how soon our Spirits flag and grow weary of the most heavenly delights nay how drowsie the best minds sometimes are and how insensible of God's love For the Spouse is introduced v. 2 3. as in a slumber and not so ready as formerly to comply with his gracious motions At which the Bridegroom takes not such distaste as to leave her in that dullness but awakes her out of it to such a lively sense of her negligence that she applies her self to seek his favour with greater earnestness than ever v. 4 5 6. The sense of which though she could not presently recover v. 6 7 8. yet she expresseth the greatest passion for him and the highest admiration of him in a rare description which she makes v. 10. to the end of the Chapter of his beauteous excellencies and perfections Bridegroom 1. I Am come into my garden my sister my spouse I have gathered my myrrh with my spice I have eaten my honey-comb with my honey I have drank my wine with my milk eat O friends drink yea drink abundantly O beloved 1. I Am well pleased to see the fruitfulness of my Garden and therefore have not denied thy request my tenderly Beloved Spouse but am present in it and have brought it to such perfection that it hath produced many excellent persons more precious than Myrrh and all the Spices before-named with whose services I am not only well pleased but rejoyce in the purity of their Doctrine and of their lives inviting all that bear any love to me both in Heaven and in Earth to rejoyce and to be exceeding glad together with me See Annot. a Spouse 2. ¶ I sleep but my heart waketh it is the voice of my beloved that knocketh saying Open to me my sister my love my dove my undefiled for my head is filled with dew and my locks with the drops of the night 2. I heard these gracious words though I was not perfectly awake and knew it was his voice and not the voice of a Stranger X. Joh. 5. which called upon me and that with importunity III. Rev. 20. saying Give me free admission into thy best affections why dost thou delay who art so very dear to me so intirely beloved by me who hast consented to love me above all things and to keep thy self holy and undefiled by loving me alone which I have long desired and taken much pains and indured great hardships to win thy love See Annot. b 3. I have put off my coat how shall I put it on I have washed my feet how shall I defile them 3. But so stupidly dull and drowsie was I at this time that I did not answer his kindness as it deserved but made unmannerly excuses and desired I might not be disturbed now that I was taking my repose and could not without difficulty leave my Bed and my beloved rest the sweetness of which I had begun to taste See Annot. c 4. My beloved put in his hand by the hole of the door and my bowels were moved for him 4. And yet such is the kindness of Him who is worthy of all love He did not presently leave me to my self but first raised me out of my slumber by letting me know He was not well pleased with me and making me sensible of the danger of such delays which put me in such a commotion that I was in great anguish of mind and even quivered and shaked with fear and grief and sorrow See Annot. d 5. I rose up to open to my beloved and my hands dropped with myrrh and my fingers with sweet smelling mirrh upon the handles of the lock 5. Whereby I
suitable to what the Psalmist saith V. Psal 1. and Jeremiah XXI 12. XXV 2 3. Thus Theodoret here expounds it It behoveth us to use all sitting diligence in visiting those that have already received the preaching whether they bring forth more than Leaves and especially whether any Beginnings of Charity appear among them For so he expounds if the pomegranates bud forth And this saith he is the greatest expression of love to Him which He makes the meaning of the last Words there will I give thee my loves For what care we bestow upon them He accounts as done to Himself according to his own Words in as much as you have done it to one of the least of these ye have done it unto me The Vines may signifie the lesser sort of people and the Pomegranates the greater n V. 13. The Word Dudaim is found only here and in the XXX Gen. 14. Where we read how Jacob's Wives contended for them as a most precious that is a rare and delicious Fruit. For none can imagine they strove about that now called by us Mandrakes which are of a stinking smell and very offensive or about any ordinary Flower such as Violets or Jasemin by which some-expound this Word which they might have sent out their Maids to gather easily every where Ludolphus therefore in his late Ethiopick History L. I. C. IX n. 23. hath happily conjectured that it signifies the Fruit which the Arabians call Mauz or Muza called by some the Indian Fig which in the Abyssine Country is as big as a Cucumber and of the same form and shape Fifty of which grow upon one and the same Stalk and are of a very sweet taste and smell From which cognation as he calls it of a great many upon the same Stalk he thinks it took the name of dudaim Which some derive from dod either as it signifies love or a breast with which they fansie this Fruit to have had resemblance So the sense of this Verse is that they found more there than they expected or that by her care the most excellent Fruit was produced from people of the best rank who may be understood by this most rare sort of Fruit and that every where so that they needed not to be at the trouble to go far to gather it For at their very Gates there where Megadim all precious Spices mentioned before IV. 13. V. 1. and those both new and old a Phrase for plenty and variety which as a faithful Steward she saith she had laid up for Him with the same care that we do the most precious Treasure So the Word zephanti I have laid up is used XVII Psal 13. CXIX 11. At the gates may also signifie as much as just ready to be gathered or to be brought home Some apply new and old to the knowledge of the Old and New Testament by which Idolatry was vanquished and true Religion planted in the World and they think our Lord Himself alludes to this place in those Words XIII Matth. 52. where he speaks of a wise Scribe that bringing forth out of his Treasures things new and old Others apply new and old unto those Vertues that flow only from Faith Hope and Charity and those that are planted in us by Nature But I think it may most aptly be accommodated to the spiritual Gifts which were newly bestowed upon the Church by the Holy Ghost after our Lord went to Heaven and the temporal Blessings which they enjoyed before which were now all reserved for Him to be employed in his service And so these Words seem to me to have a respect unto the CX Psal 3. where it is said In the day of his power they should be a people of free-will Offerings For when men give up themselves to God sincerely they readily devote all they have to his uses when He hath occasion for it And thus the first Christians at Jerusalem did who brought all their Goods into his Treasury and other Nations afterward made plentiful Oblations as need required thereby fulfilling another Prophecy LXXII Psal 10.15 Unto which Megadim may have respect for such precious things as Silver and Gold as well as the excellent Fruits of Trees are called by this name as may be seen XXXIII Deut. 13 14 15 16. CHAP. VIII ARGUMENT The first four Verses belong to the end of the foregoing Chapter wherein the Spouse continuing her ardent desire to see his Kingdom enlarged He agreees to it And then begins v. 5. the ninth and last part of this Song in which all the persons speak in their turns Her Friends admiring her new advancement and the Spouse declaring the mighty power of love whereby she had attained it and hoped to keep it and was made desirous to propagate it unto those that wanted it v. 6 7 8. Which the Bridegroom favours v. 9. and they all promising greater industry in his service He testifies his acceptance of it and she her longing to see all this accomplished v. 10 11 c. Spouse 1. O That thou wert as my brother that sucked the breasts of my mother when I should find thee without I would kiss thee yea I should not be despised 1. AND now having finished this Blessed Work I hope to enjoy more intimate fellowship with thee I cannot but wish at least to be made so happy as to have thy gracious presence always with me and by familiar acquaintance and conversation to be so united with thee that I may not be ashamed openly to own my love but look upon it as an honour to make a publick profession of my relation to Thee See Annot. a 2. I would lead thee and bring thee into my mothers house who would instruct me I would cause thee to drink of spiced wine of the juice of my pomegranate 2. Whereby I would carry the knowledge of Thee from place to place till I had introduced Thee into the acquaintance of my nearest Kindred which would enlarge my knowledge and make new Discoveries to me and cause no less joy unto Thee and unto all the World to see them give entertainment to Thee See Annot. b 3. His left hand should be under my head and his right hand should embrace me 3. And thanks be to his Goodness I I feel Him communicating the power of his Spirit to me which is the greatest token of his love and then works most strongly in our hearts when he sees them fullest of love to Him See Annot. c Bridegroom 4. I charge you O daughters of Jerusalem that ye stir not up nor awake my love until he please 4. Who with his wonted care or rather with a more earnest concern than ever repeats his charge to my Companions saying I conjure you to take heed lest you discompose or give the least disturbance to this love but let it enjoy its satisfaction to the heighth of its desires See Annot. d Daughters of Jerusalem 5. Who is this that cometh up from the wilderness 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 5. And who can chuse but admire at the power of Love which hath advanced her to such a degree of Greatness that it astonisheth those that behold it and makes them say Who is this that out of a low condition is raised to such familiarity with her Beloved that she leans upon his Arm being made one with Him and enjoying all manner of happiness in his love Which I have excited towards me saith she by the pains I took in thy service when I laboured in the Country-Plantations VII 11 12. such pains as thy Mother felt when she travelled with thee and brought thee forth out of her Womb. See Annot. e Spouse 6. ¶ Set me as a seal upon thine heart as a seal upon thine arm for love is strong as death jealousie is cruel as the grave the coals thereof are coals of fire which hath a most vehement flame 6. Place me therefore hereafter so near unto thy heart that I may never slip out of thy mind but constantly receive fresh marks and tokens of thy love and favour Deny not this Suit which proceeds from most fervent love which can no more be resisted than Death and is as inexorable as the Grave especially when it flames to the degree of jealousie and is afraid of losing what it loves Then it incessantly torments the Soul if it be not satisfied it wounds incurably it burns and rages with such a violent and unextinguishable heat as I feel in my Breast now that it is mightily moved by the Lord. See Annot. f 7. Many waters cannot quench love neither can the flouds drown it if a man would give all the substance of his house for love it would utterly be contemned 7. Though Fire may be quenched yet Love cannot no not by the greatest difficulties nay troubles and sufferings which though they come pouring in continually are so far from being able to suppress it that they cannot abate it no nor translate it to any other from the person it loves For as it is inestimable in it self so it cannot be purchased by Money nor will they whom it possesses part with it for the greatest Estate that they might enjoy without it but perfectly scorn and reject such proffers See Annot. g 8. ¶ We have a little sister and she hath no breasts what shall we do for our sister in the day when she shall be spoken for 8. And as for those that want it or in whom it is but just kindled it makes us very solicitous what we shall do for them particularly for one that is as dear to us as a Sister but of a small growth in this most desirable quality and therefore not capable of that happiness which we enjoy What shall we do for her when it shall be said The time is come that she should be disposed of in Marriage and yet it shall be said withall that she is not fit for it See Annot. h 9. If she be a wall we will build upon her a palace of silver and if she be a door we will enclose her with boards of cedar 9. We will not despair of her nor cast her off but be both patient with her and do our utmost to make her such as we desire Let her but be faithful and constant and we will do for her as we do for a Wall that is low which we pull not down but build up higher and adorn also with fair and goodly Turrets or as we do with the Door of a noble House which if it be too weak or too mean we spare no cost to mend it but enclose in a Case of Cedar See Annot. i Little Sister 10. I am a wall and my breasts like towers then was I in his eyes as one that found favour 10. And our labour I foresee will not be lost for I hear her say I am such a Wall and my Breasts rise and grow big like such Turrets I am no longer of a low and despicable Stature nor unmeet for his love but from this time forth I shall be acceptable unto Him and find such favour with Him as to enjoy all the happiness which He imparts to those that are most dear unto Him See Annot. k 11. Solomon had a vineyard at Baal-hamon he let out the vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver 11. Which I will endeavour to answer by my best diligence in his service and from thence still promise my self a greater encrease of happiness For though Great Persons let out their Lands to others as King Solomon doth the Vineyard he hath in Baal-hamon unto several Tenants from every one of which he receives a vast revenue besides the gain which they have to themselves as a reward of their labour v. 12. See Annot. l 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 12. Yet I will not commit the Vineyard which I am entrusted withal to the care and management of other persons but cultivate it my self with my utmost Industry my own eye shall be ever upon it and I will let nothing be wanting for its improvement and therefore if he receive so much profit beside the benefit that acrues to others what Fruit may not I expect from a far better Soil than his and from far greater pains and providence that I will use about it See Annot. m Bridegroom 13. Thou that dwellest in the gardens the companions hearken to thy voice cause me to hear it 13. Which coming to the ears of her Beloved He said to her in the presence of all that waited on her Thou hast taken up a worthy resolution nothing can be more acceptable to me than that thou fix thy habitation in thy Vineyard nor canst thou possibly be better employed to thy own as well as my content than about the Gardens VI. 2. committed to thy Charge and therefore ask what thou wilt of me and I tell thee before all thy Companions who are Witnesses of what I say I will do it for thee See Annot. n Spouse 14. ¶ Make haste my beloved and be thou like to a roe or to a young hart upon the mountains of spices 14. I have nothing to desire but this that Thou who art my only Beloved wouldst come and accomplish all these things Make all the speed that is possible to come and save us and perfect thy loving kindness to us such speed as the swiftest Creatures make to save themselves from danger Let nothing hinder this but by thy love which makes all things sweet and easie overcome the greatest difficulties in thy way to us See Annot. o ANNOTATIONS a Verse 1. This Verse at first sight looks like a repetition of the same desire wherewith he began this Book that they might be
that business like the pains of a Woman in travail unto which Saint Paul compares the solicitude and care he had about the Galatians that Christ might be formed in them IV. 19. Certain it is that chibbeláh is a Word which relates to the pangs of travailing Women and therefore the LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that if I have not conjectured amiss about the rest my interpretation of the last Words is natural enough For Caph similitudinis as they call it is frequently omitted in the Scripture and to be supplied by the sense Twice in this very Book it is wanting I. 15. VII 4. thy eyes are Doves that is as Doves and in XVII Prov. 21. and in his Father David's Psalms very often XI Psal 1. How say you to my soul flee a bird i. e. as a Bird to your hill and to omit other places CXIX 119. Thou puttest away all the wicked of the earth dross i. e. as or like dross In like manner I take the last Words of this Verse there viz. I stirred thee up as thy mother travailed in birth with thee there I say like her that brought thee forth i. e. by such pains as these I raised up thy love to me As for what is said by many Interpreters concerning Eve's eating the Apple in Paradise and thereby ruining all mankind there is no reason to think either that she is the Mother here meant or that Tappuach denotes an Apple rather than Orange Citron or such like Fruit. f V. 6. These Words also according to the Hebrew Points are the Words of the Spouse beseeching her Beloved to keep her always in his mind as one very dear to Him For that was the end of having the Name or the Picture of a beloved person engraven on a Seal or Jewel and wearing it next the heart or upon the arm that it might testifie their great esteem of such persons and the constancy of their affection towards them and that they desired they might never slip out of their memory See XXII Jer. 24. Some think here is an allusion to the High Priest who carried the names of the Children of Israel engraven in Precious Stones not only upon his Breast but upon his Shoulders also as may be seen XXVIII Exod. 11 12 21. and this for a memorial before the Lord continually v. 29. Which Interpretation may be confirmed by the Words of the Son of Syrach XLV Ecclus. 11. who saith Aaron was adorned with Precious Stones graven like Seals And they think withal that Seal upon the heart relates to the inward affection and Seal on the arm to the outward expressions of love and esteem And then follows the reason of this Prayer which proceeded from the vehemence of her love which was grown to the heighth of jealousie which is nothing but the highest degree of love lest she should lose Him as she had been in danger before V. 6 c. This love is said to be as strong as death which is admirably expressed by Maximus Tyrius Dissert X. wild Beasts are not terrible to it nor fire nor precipices nor the sea nor the sword nor the halter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but even the most unpassable difficulties are got over by it the hardest things are presently mastered the most frightful easily surmounted c. it is every where confident overlooks all things overpowers all things c. But none express this like St. Paul VIII Rom. 35 36 37 c. There is no difficulty but in the last Clause of the Verse for as strong as death signifies it to be insuperable so cruel as the grave denotes it not to be moved by prayers and entreaties or any thing else Where the Word reschapéha should not be translated the coals thereof but the arrows thereof are arrows of fire That is it shoots into the heart wounds it and burns there nay inflames it vehemently by the wounds it gives as the Reverend and Learned Dr. Hammond hath observed upon LXXVI Psal 3. And so the LXX seem here to understand it when they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its Feathers or Wings wherewith it flies are Wings of fire Which Wings or Arrows of Fire are said in the last Words of all to be a most vehement flame or rather it should be thus translated which are the flames of fire of the Lord. So the Hebrew Word seems to signifie being compounded of three Words fire flame and the Lord denoting mighty and exceeding scorching flames Such compositions are not only to be found in other parts of the Bible II. Jer. 31. but in the Punick language also as Bochartus shows in his Canaan L. II. C. 15. Some translate it Such flames are kindled only by the Lord. And then if there be an allusion to the Breast-plate of the High Priest in the beginning of the Verse I fansie the conclusion may allude to the fire that went out from before the Lord IX Lev. 24. and devoured the Sacrifices as Love doth all manner of difficulties This Fire was to burn perpetually upon the Altar and never be suffered to go out VI. Levit. 12. and therefore the best Emblem of love that could be found g V. 7. For it is unextingnishable as it here follows Many waters cannot quench love Which is a Metaphor whereby prophane Authors also have set forth the mighty unconquerable power of love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What new kind of conflagration is this saith Philostratus in one of his Epistles I am ready to call for water and there is none to bring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Quencher for this fire is the most impossible to be found If one bring it from the Fountain or if he take it out of the River it is all one for the water it self is burnt up by love By many waters are sometimes meant in Scripture many afflictions as is very well known which they that love frequently endure before they can accomplish their desire But though there should be an inundation of them we are here told they cannot overwhelm or overflow it as the Word we translate drown'd signifies but it will still live and be uppermost and prevail And such is its constancy and satisfaction also which it hath in its own pleasures it regards not riches at all but will rather be poor with one whom it affects than enjoy great possessions with another person Nay it despises and that with disdain the offers of a mans whole Estate if that condition be imposed of forsaking its love Others may laugh perhaps at such persons but it is all one they smile at them again So Theodoret and the LXX understand the latter part of this Verse if a man give away all his substance in Charity they will extremely despise him That is saith he they that spend all they have and their very lives for the love of God are set at nought by those that want such love Other Interpretations of these