abroad all the world over whereto the prophets also seem to allude where they call Christ the branch as Zach. 6.12 and Isa 11.1 a rod out of the stem of Iesse and a branch out of his roots And to the same purpose is the following clause I have ordained a lamp for mine anointed that is that there shall be still one of his posterity in whom the glory of his kingdome shall live and shine forth see the Note 1 Kings 11.39 Which yet was chiefly accomplished in Christ in whom this kingdome did indeed shine forth most gloriously even unto the ends of the earth But see the Note also 2 Sam. 21.17 Vers 18. His enemies will I cloth with shame c. See the Note Job 8.22 but upon himself shall his crown flourish that is upon his own head the heads of his posterity even unto Christ in whom his kingdome shall flourish unto all eternity PSALM CXXXIII Vers 1. BEhold how good and how pleasant it is for brethren to dwell together in unity That which is said most probably by Expositours concerning the occasion of penning this Psalm is either that it was purposely provided to be sung by the Israelites at those three solemn feasts when all the males were to come up to worship God together at Jerusalem or else that it was composed upon occasion of that pacification that was made amongst the Israelites either after the suppressing of Absaloms rebellion or rather when after many years civill wars that had been in the land between David the house of Saul all the tribes did at last joyntly submit to David and so lived peaceably together as brethren under his government whereupon as from the experience they now had how much better it was with them when they lived thus comfortably together in unity and peace then when before they were continually seeking to destroy one another he commends unto them brotherly love concord Behold how good how pleasant it is c. Vers 2. It is like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments That is It must needs yield as much refreshing content and delight both to God man especially to those that live thus as brethren together as that precious ointment did that was alwaies poured forth upon the head of Aaron and his successours when they were consecrated to the high priests office nor only to the high priest himself but also to all that were about him to whom the fragrant smell thereof did spread And the rather doth he compare the unity of brethren to this holy ointment which was peculiarly designed to that religious service of consecrating the high priest because he desired hereby to intimate first that the brotherly concord which he chiefly intended was when they joyned together with one consent in a way of religion to wit in the pure worship of God being all of them indued with the sweet smelling graces of Gods holy spirit 2. that this brotherly concord is an effect of that spirit of grace peace which being plentifully poured forth upon Christ the head of the Church runs down upon all the members of his body and is the bond of their spirituall union Vers 3. As the dew of Hermon c. As by the similitude in the foregoing verse David shewed how pleasant it is for brethren to dwell together in unity so by this here he shews how good it is that is how profitable As the dew of Hermon and as the dew that descended upon the mountains of Zion that is as the dew that falls from heaven upon such a fat fruitfull soil as is that of mount Hermon and the mountains near about Zion or Jerusalem doth cause these places to yield great encrease profit so doth brotherly love through Gods blessing bring all variety of outward plenty with it to those that do sincerely practise it besides that it doth also make men fruitfull in good works both towards God towards man For there that is where brethren do thus dwell together in unity the Lord commanded the blessing that is he poureth forth upon such men all variety of blessings see the Notes Psal 42.8 44.4 68.28 71.3 even life for evermore that is not only a long prosperous life here but also life eternall in heaven whereof therefore brotherly love is made an unquestionable sign 1 Joh. 3.14 We know that we have passed from death unto life because we love the brethren Yet some understand that by life for evermore here is meant that God would give a happy life to all that should so agree together throughout all generations PSALM CXXXIV Vers 1. BEhold blesse ye the Lord all ye servants of the Lord c. That is all ye Priests Levites as appears by the following words which by night stand in the house of the Lord for though some devout men women of the people were sometimes wont to wait upon Gods service in the Temple even by night as is noted of Anna Luk. 2.37 that she departed not from the temple but served God with fastings prayers night day yet here the Psalmist seems to speak of such as by their office place were constantly to give attendance upon the service of God in the Temple by night as well as by day as the word stand doth here import And that this was the constant charge of the Priests Levites as in their courses they waited in the Temple is evident Levit. 8.35 1 Sam. 3.3 in many other places as a kings guard are wont to watch by night in his Court so did they keep their watches in the Sanctuary However the aim and scope of this exhortation to these Priests Levites is all one as if he had said Think it not enough that you watch by night in the Temple or that you perform there the outward ceremonial service but see that you give God that spirituall service of praising his name which he chiefly requires See also the following Note Vers 3. The Lord that made heaven earth blesse thee out of Zion That is say some Expositours every one of you Priests Levites that doe carefully perform your duty as I have said in praising the Lord. But now others conceive that this is here added as the substance of that prayer wherewith the Psalmist desires that the Priests would blesse the people when they lifted up their hands in the Sanctuary as was said in the foregoing verse Yea some also hold that this Psalm is written dialogue-wise and that accordingly the two first verses must be taken as spoken by the people to the Priests Levites then this as the answer of the Priests Levites to them or else that the two first verses contain the words of David to the Priests Levites then this their answer to David their king See the Note Psal 118.26 As
spoken of yet withall they adde that by mentioning this or by shadowing forth the conversion of the Gentiles hereby the Spirit of God doth not approve this polygamy of Solomons but that only it is mentioned to set forth his exceeding state and magnificence that amongst these he should have so many that were kings daughters yea though by kings we mean only such petty kings and presidents of countries and cities as were in many places in those dayes But I rather conceive that by these honourable women are meant his maids of honour that he had to attend upon his Queen or his Bride-maids the friends of the Bride invited to be of the solemn train of those that attended her on her wedding day and that they were indeed of royall and Princely descent and not called kings daughters as some would have it only because their carriage was so stately and their attire was so gorgeous and princelike that they shewed as if they had been so many kings daughters Vpon thy right hand did stand the Queen in gold of Ophir That is in cloth of gold and that made of the purest gold or so richly adorned with chaines bracelets jewels of gold together with a crown of gold upon her head as if she had been all over covered with gold And this is meant of Pharaohs daughter that was beloved and honoured by Solomon above all his wives and therefore is said to stand at his right hand see the Note Gen. 35.18 But now as these passages must be applyed to Christ 1. some hold that by his Queen is meant the Israelites that did first believe and by his honourable women the Gentiles that were afterwards converted and as it were married unto Christ 2. others by his Queen understand those that have wholly renounced the world and given up themselves to Christ and by his honourable women those that being outward visible members of the Church do know Christ better and have some kind of affection to him more then others that are not within the pale of the Church but yet are not truly united to Christ only they follow the Queen till they attain a greater perfection with her but 3. others and I think upon best grounds conceive that by these honourable women is meant the multitude of believers of severall kingdomes and nations who all have their honour from Christ and do all honour the catholick Church and that it is mentioned to the glory of Christ that many of noble and royall descent should be of this number and that by his Queen is meant the Church in generall the spouse of Christ who is said 1. to stand at Christs right hand both because of the great love that Christ bears her and because he hath imparted of his power and authority to her and doth rule in and by the Church and likewise because she is made a sharer with him in his kingdome and glory Job 17.24 and shall be there exalted to the next degree of dignity to himself even above the angels to which some adde also that her standing at Christs right hand implyes her continuing constant to Christ and 2. to be in gold of Ophir with respect to her rich attire of grace and good works here and of glory in heaven Vers 10. Hearken O daughter and consider and encline thine ear c. That is hearken diligently to what thy husband shall say or rather to what I shall now say unto thee Some conceive that this is spoken in the person of him that was to lead the Bride and to give her to the Bridegroom because such were wont to give advice to the Bride as they went along with her and that by calling her daughter he intended no more then if he called her young maid or virgin But most take these to be the words of the prophet and why he calls her daughter see in the Note Psal 34.11 Forget also thine own people and thy fathers house that is 1. never be troubled for parting with thy parents friends countrey and people being honoured with such a husband as thou art now to be married to 2ly preferre him before all relations whatsoever according to the law of marriage Gen. 2.24 and 3ly abandon wholly that idolatrous and false religion wherein thou wert brought up as if thou hadst never known it and learn and embrace the true Religion professed amongst the people of God to whom thou art now joyned And the pressing of this with so many words Hearken consider and encline thine eare is because it is so hard to get men off from those corruptions and evil waies which they have sucked in as it were with their first milk and whereto they have been long inured But now understanding this as spoken to the Church these words Hearken O daughter c. may be understood as an admonition that she should carefully attend the preaching of the Gospel and be instructed thereby and by forgetting her own people and her fathers house is meant that all that give up their names to Christ must 1. utterly renounce the devil whose children all men are by nature 2. abandon all those corruptions which they had brought into the world with them from the loins of their parents 3. forsake all those evil courses and errours in religion whereto they had been inured by corrupt education and society with the men of this world out of which they were taken yea and as it respects the Jews the forsaking of that legall worship formerly enjoyned them and 4. be willing to forsake all that is dear to them in this world that they may cleave unto Christ as wives do to their husbands see Mat. 10.37 and Luk. 14.26 If any man come unto me and hate not his father and mother c. he cannot be my disciple Vers 11. So shall the king greatly desire thy beauty c. And thus his love shall abundantly recompense the losse of thy father and former friends for he is thy Lord that is thy husband and head yea and thy Soveraign too and worship thou him that is reverence and serve him and yield him all due obedience But now understanding this of Christ and his Church her beauty is both the imputed righteousnesse of Christ and that inherent holinesse and righteousnesse wherein she is renewed after the image of God and in the worship she is required to yield to him even that divine worship is included which is due only to God the word him is emphaticall and worship thou him that is him and him only Vers 12. And the daughter of Tyre c. That is the inhabitants of Tyre see the Note 2 Kings 19.21 shall be there with a gift that is shall come to thy marriage or to thy husbands court with great presents And Tyre is here particularly mentioned because it was the nearest and the most famous of all the cities of the Gentiles a city most renowned in those times for navigation and traffick and for her mighty wealth and
any other office of love or courtesy for an enemy which he stands in need of as is evident by that which the Apostle addeth in the fore-cited place vers 21. Be not overcome with evill but overcome evill with good Vers 22. For thou shalt heap coales of fire upon his head c. That is say some Hereby thou wilt cause him presently to cast away all hatred all thoughts of evill intended against thee out of his heart as a man if coales of fire should be poured upon his head would immediately strike or shake them off And again others understand it simply thus that by thus returning good for evill to enemies men shall manifest very ardent love to them which God will surely requite as is expressed in the following words and the Lord shall reward thee And others likewise thus that hereby men shall cause the hearts of their enemies to burn within them either with terrors of conscience grief vexation or shame appearing outwardly in the fiery blushing of their faces because they have formerly hated and injured those that now have manifested such wonderfull goodnesse love to them or else with fervent love towards them whom they have formerly hated with a deadly hatred and so of enemies shall become their friends Yea the most of Expositors also hold that this expression of heaping coals of fire upon an enemies head may imply that if he be not overcome by so many multiplied kindnesses heaped one upon another feeding him when he is hungry giving him drink when he is thirsty c. this will bring the curse of God yea the more heaps of wrath and punishments upon him And thus Solomon say they sets down together what the effect of this would be 1. upon his enemy if he proved irreconcilable to wit that God would punish him and 2. upon himself and the Lord shall reward thee But I rather think that in this figurative expression there is an allusion either to a way that ancient Physicians had of curing apoplexies phrensies that proceeded from cold causes by applying coals of fire to their heads or else rather to the custome of founders who by making great fires upon their metals yea though it be the hardest iron or steel do thereby melt them and so that which is hereby implyed is that by shewing kindnesse thus to an enemy a man may cure him of all his former rancour or else that if an enemy be not wholly drosse if there be any metall of ingenuity or good nature in him this would make him melt and relent and of an enemy become a friend Nor do I see but that hereby also might be implyed that if with this an enemy were not as silver and gold melted and purged then he would be as drosse burnt up consumed for though a man ought by no means to make this his aime in doing good to an enemy yet that doth not hinder but that Solomon might shew us that thus it will be Vers 23. The North-wind driveth away rain so doth an angry countenance a back-biting tongue This is plain But now this may be read as it is in the margin of our Bibles The North-wind bringeth forth rain so the Rabbins say it doth in Iudea because of the watry clouds that are engendred by the Mid-land Sea that lyeth on the North-west of that country so doth a back-biting tongue that is sharp bitter as the North-wind an angry countenance that is a frowning cloudy discontented countenance and that either 1. in those that are slandered back-bitten by it or 2. in those who upon slanderous tales reported to them look angerly upon those that never deserved it at their hands or 3. in those that by their angry looks intend to discountenance all tale-bearers send them packing away Vers 24. It is better to dwell in a corner of the house top then with a brawling woman c. See the Note Chap. 21.9 Vers 25. As cold waters to a thirsty soul so is good news from a far countrey See the Note above vers 13. It is said here from a far countrey 1. because the businesses are for the most part very weighty about which we send into far countries 2. because we hear seldome from thence so the longer we wait the greater our fears have been the more welcome are good tidings from thence when they come And this doubtlesse Solomon knew by experience by reason of the navies which he sent forth into countries far remote from Ierusalem 1 Kings 9.26 27 28. see also the Note above vers 13. Vers 26. A righteous man falling down before the wicked is as a troubled fountain a corrupt spring A righteous man in regard of his purity the delight that men take in him the manifold great benefits that redound to many by him may well be compared to some clear and pleasant spring that is for publick use see the Note Chap. 10.11 And accordingly if by a righteous man falling down before the wicked we should understand as many do a righteous man overcome banished imprisoned or otherwise oppressed by wicked men he may well be compared to a troubled fountain a corrupt spring that is a fountain or spring that is mudded or stopped up with mire filth that because he is thereby unjustly dishonoured disgraced kept from doing much good which otherwise he would do that by wicked men who are vile base it must needs be judged to be against all right reason a very sad deplorable thing when men that are such publick blessings should be thus suppressed oppressed when such precious fountains shall be thus mudded by the insultations of such wretches as by the feet of so many beasts trampling upon them Or 2. if by a righteous man falling down before the wicked we understand as others do a good man so falling into any grosse scandalous sin that wicked men take notice of it it may well be said that he is as a troubled fountain a corrupt spring that is a mudded fountain or a spring marred with the mixture of any unwholsome waters or by the casting in of any poyson or carrion into it and that both because such a man doth hereby loose his former honour and credit is dishonoured disgraced for wicked men will be sure in such a case to insult over him to spread abroad aggravate his sin by all possible wayes and likewise because he becomes hereby either hurtfull poysoning corrupting others by his example or at least uselesse or unprofitable in that men will no more thenceforth hearken to any instruction or advice of his then they will drink of mudded or stinking water But rather the righteous falling down before the wicked here intended by Solomon is a righteous man crouching bowing before a wicked man in any way of servile flattery or yielding by any way of base complyance to his commands or
which were composed by Solomon 1 King 4.33 but also of all the other holy songs recorded in the Scriptures yea indeed the chiefest of all songs that either then had been or should hereafter be written and that because it celebrateth the chiefest and highest of all mysteries to wit the love the union and communion that is between Christ and his Church more amply and fully then any other doth as likewise because of the exquisite elegancy of those figurative resemblances under which this spirituall mystery is expressed even as upon this account the most holy place in the Tabernacle and Temple was called The holy of holyes and Christ who is the chiefe subject of this song is called King of Kings and Lord of Lords Revel 19 16. Whereupon the ancient Jewes have compared the book of the Proverbs to the outward Court of the Temple Ecclesiastes to the holy place and this Song of songs to the holy of holies as esteeming it a treasury of the most high and sacred mysteries of holy Scripture Vers 2. Let him kisse me with the kisses of his mouth c. The Bride the Church doth here abruptly as it were out of impatience of love and a holy impotency of concealing her inflamed affections break forth into this exclamation concerning her beloved the Lord Christ who had before made love to her and had drawn thereby her affections to him which is that the Apostle saith 1 Joh. 4.19 We love him because he first loved us whence it is that she addes in the next words that she had already tasted his love to be better then wine It may be taken either as breathing forth her desires in a wish by her selfe or else as speaking to her Bride-maides as indeed she doth afterward ver 5. I am black but comely O ye daughters of Jerusalem and that as in the person of one ready to faint that rejects the wine and odoriferous oyntments with other cordials tendred by her companions for her refreshing and making knowne that nothing will satisfie her but the love of her beloved as indeed such is the affection of every faithfull soule to Christ that slighting all earthly comforts they count them as nothing in comparison of the spirituall expressions of his love And observable it is that out of the strength of her desires after him she speakes of Christ in the third person and that indefinitely not expressing who it was of whom she speakes Let him kisse me c. even as Mary Magdalen did when she was transported with griefe missing Christ in his grave Joh. 20.15 Sir If thou hast borne him hence tell me where thou hast laid him not naming who it was of whom she spake as taking it for granted that this was well knowne that she loved and minded and desired none but her beloved But what is meant here by the kisses of his mouth I answer Kisses are mentioned in the Scripture as pledges and incentives of love Pro. 24.26 Every man shall kisse his lips that giveth a right answer see Luk. 7.45 1 Pet. 5.14 And therefore in all ages at the meeting of friends they used to kisse one another as we see it was at the meeting of Joseph and his brethren Gen. 45.15 and at the meeting of Moses and Aaron Exod. 4.27 and so likewise when after some offence they were reconciled as we see in Esaus kissing Jacob Gen. 33.4 and Davids kissing Absalom 2 Sam. 14.33 And so their kissing was an outward token and pledge of that tye of love whereby they stood bound one to another and an intimation of their desire that their very souls might be knit and united together And hence it is that many Expositors hold that with respect to the Church in the time of the old Testament these words doe set forth the Churches longing desires after the Incarnation of Christ namely that he would no longer absent himselfe from her only sending to her by his Messengers and Ministers whether Angels or Prophets as at sundry times and in divers manners he had done Heb. 1.1 but that he would come unto her himselfe being manifested in the flesh and by himselfe make knowne to her the glad tydings of the Gospel And indeed never was there such an union betwixt God and man nor such a manifestation of Gods love to man as there was in the Incarnation of Christ Joh. 3.16 Rom. 5.8 And therefore the faithfull in the old Testament that did only see the promises a farre off Heb. 11.39 did earnestly long after Christs presence in the flesh and that clearer light which was to shine forth in the Ministry of the Gospel Luk. 10.24 I tell you that many Prophets and Kings have desired to see those things which ye see and have not seen them But I rather conceive that the words are to be understood more generally as an expression of the longing desires of the Church in all ages and consequently of every faithfull soul that Christ who had contracted her to himselfe as his Spouse the full accomplishment whereof in marriage is deferred unto the taking of her up into his fathers house in heaven would in the meane season give her not one but many pledges of his love not the kisse but the kisses of his mouth for there is no measure nor satiety in this love to wit more and more cleare and full manifestations and assurances of his conjugal love and affection to her and of his being reconciled to her for in this life there are sometimes some estrangements betwixt Christ and his Church that she might be more nearly united to him and enjoy the more intimate approaches of his presence and more and more delightfull communion with him but especially that this might be done by speaking to her in the Ministry of the Gospel and by the sweet breathings of his Spirit thereby into her heart applying the comfortable doctrines of peace and salvation therein conteined opposed to the severe rebukes of the Law to her heart and conscience whereby she might come to have the more feeling of his love to her for indeed sweet and pleasing words are in the Scripture called kisses Pro. 27.6 Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull And observable it is to this purpose that she doth not say Let him kisse me with the kisses of his lips but with the kisses of his mouth for the kisses of his mouth are not dumb expressions but vocal and lively declarations of his love in the Gospel graciously and powerfully applyed by the Spirit to the heart and conscience Yea and this may be extended also to the Churches desire of beholding Christ face to face in heaven For thy love is better then wine From the excesse of the Churches affection to Christ it is that having spoken of him in the third person Let him kisse me c. suddenly she turnes her speech to him as if he were present all being here full of patheticall expressions For
of the Law the persecutions of the world and the danger of all judgements and afflictions whatsoever whereto agreeth that promise concerning Christs kingdome Isa 4.6 And there shall be a tabernacle for a shadow in the day time from the heate c. See also the Notes Psal 17.8 91.1 121.5 6. And then by the Churches sitting down under his shadow with great delight is meant 1. Our putting our selves under his protection and government by owning him thorough faith as our Lord and Saviour 2. our abiding and persevering in our faith and union with him Joh. 15.4.3 The quieting of our hearts and spirits by this meanes from all feares and terrors that glorious rest foretold by the Prophet Isa 11.10 which Christ promiseth to all that embrace him by a lively faith Come unto me all ye that labour and are heavy laden and I will give you rest c. Mat. 11.28 29. see also Joh. 16.33 and which Believers have in all ages enjoyed by him Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ 4. The full satisfaction which this yields to the soules of Believers causing them to sit down and without seeking any farther to place their whole happinesse and content in him alone and 5. the unexpressible delight and joy that doth hereupon cheare and revive their hearts And his fruit was sweet to my tast As if she had said My beloved reapes no fruit nor benefit by me but I reape abundance of fruit and benefit by him not only refreshing under his shadow but also fruit too the golden apples I gather from this my deare and precious apple-tree whereon I dayly feed by faith and find much sweetnesse therein And by this fruit is meant 1 all the workes of his Prophetical Priestly and Kingly office all that he did and suffered for our redemption and salvation the very meditation whereof yields exceeding great delight to the faithfull and 2ly all the spirituall blessings purchased for us and imparted to us thereby as the Gospel the fruit of his lips with all the promises and consolations thereof and all other Gospel ordinances and so likewise Remission of sin justification sanctification with all the fruits of righteousnesse wrought in us thereby our adoption the consolation of his Spirit that hidden Manna Revel 2.17 and what ever other benefits we enjoy through him but especially the hope of glory and life eternall with respect to which fruit it is that Christ is called the tree of life which is in the midst of the paradice of God Revel 2.7 For all these doe yield most sweet and pleasant delight to the soules of those that are made partakers thereof whence are those expressions we meet with in the Scripture Psal 119.103 How sweet are thy words unto my tast yea sweeter then honey to my mouth And Psal 34.8 O tast and see that the Lord is good And 1 Pet. 2.2 3. As new borne babes desire the sincere milk of the word that ye may grow thereby if so be that ye have tasted that the Lord is gracious All the sweets of earthly delights have no relish in them to a true Christian in comparison of the sweetnesse that he finds in Christ and his benefits Vers 4. He brought me to the banquetting house Here the Spouse relates how her beloved had formerly or at present manifested his singular love to her by bringing her into his banquetting house It is in the Original the house of wine and accordingly they translate this place thus He brought me to the wine-cellar and suitably hereunto because wine-cellars are low vaults under ground dark raw and cold but yet withall well stored and fraught with wine that cheareth the heart Psal 104.15 they understand this passage of the great refreshing comforts which Christ doth usually afford his people when he hath brought them for reasons best known to himselfe into an estate of deep and dismal affliction and sorrow That condition of darknesse and trouble which is in it selfe as a dungeon to the Spouse is by Christ made a wine-cellar Psal 119.71 It is good for me that I have been afflicted 2 Cor. 1.4 As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. But reading the place as it is in our translation He brought me to the banquetting house I conceive that by Christs banquetting house here is meant the Scripture or the publick assemblies and ordinances whereto when the Saints are brought thorough the secret swaying of their hearts by his Spirit besides the communion which there they enjoy with Christ and with their brethren he there entertaines and feasts them with all variety of dainties the divers gifts and graces of his Spirit together with the sweetest of comforts working in them joyes unspeakeable and glorious And his banner over me was love They that expound the foregoing words of this verse of Christs making the afflicted estate of his Church to be as a wine-cellar to them doe accordingly understand this clause thus that in the afflictions of his people Christ the Captain of their salvation by the manifestation of his gracious presence amongst them and the love he beares them doth as with a banner displayed cheare them up proclaiming defence to them and resistance against their enemies according to that Isa 59.19 When the enemy shall come in like a floud the Spirit of the Lord shall lift up a standard against him But reading the foregoing words as they are in our Bibles He brought me to the banquetting house I conceive that accordingly in this following clause and his banner over me was love Solomon alludes to the custome of Captains hanging up their Banners or Ensignes over their heads when they made any great feasts thereby to adde the more glory and splendor to their entertainments and the Churches maine intent in these words is to shew that Christ by the manifestation of his love in the preaching of the Gospel doth exceedingly glad and rejoyce her heart And indeed the preaching of the Gospel may well be compared to a Standard a Banner or Ensigne displayed whose Motto or Device is LOVE and that in severall regards 1. Because the great work of preaching the Gospel is to lift up Christ crucified as a Banner displayed in the eyes of all nations to unfold and display before men all the heavenly mysteries of Gods eternall counsell concerning mans salvation and so to publish and make knowne that wonderfull love of God in giving his own Son to dye for poore sinners And hence are those expressions Joh. 3.14 As Moses lifted up the serpent in the wildernesse even so must the Son of man be lifted up to wit in the preaching of the Gospel and Gal. 3.1 O foolish Galatians before whose eyes Jesus Christ hath been evidently set forth crucified amongst you and Eph. 3.8 Vnto me is this grace given that I should preach among the Gentiles the unsearchable riches of Christ that is
the tast she had gotten of those sweet and heavenly dainties wherewith he had feasted her for in this case hope deferred maketh the heart sick Pro. 13.12 especially if it be accompanied with a feare of loosing what hath been formerly enjoyed and the soule that is transported with such vehement desires after the full enjoying of Christs presence must needs be as sick of the world yea dying to the world and senselesse of all things that are here below and be alwayes panting and sighing and groaning after the enjoying of Christ in his kingdome of glory Psal 73.25 26. Whom have I in heaven but thee and there is none upon earth that I desire besides thee My flesh and my heart faileth c. And then secondly for the help she requires Stay me with flagons comfort me with apples we must know 1. that it is Christ or rather the Ministers of Christ and other private Christians to whom she speakes and 2ly that by the flagons and apples wherewith she desires to be stayed and upheld and comforted are meant the cordial promises and comfortable doctrines of the Gospel together with the fruits of Christs Mediation which she desires may out of the Scripture the bowles and flagons of the Sanctuary be applyed to her heart and conscience and that in the fullest measure for the strengthening of her weake faith and the chearing and reviving of her drooping spirits that her consolations might abound through Christ for as it was the discovery of Christs love that had wounded her so it was only the manifestation of the same love that could heale her againe Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Psal 51.8 Vers 6. His left hand is under my head and his right hand doth embrace me There may well be in these words an allusion to the manner of their sitting on their beds if I may so call it in those times when they feasted together which was that they lay along as it were in one anothers bosomes the first having his left hand under the head of him that was next him so that with his right hand also he might embrace him and so it was in order with all the rest However it is cleare that the fainting Spouse doth here glory in the tender care of her beloved over her in that so soone as ever she had called for help to them that were about her he himselfe had presently catched her up in his armes and cherished her it is the Apostles word Eph. 5.29 even as a â—oving husband is wont to cherish his sick wife which may be meant of Christs chearing up his afflicted people by the immediate motions of his Spirit as it were preventing the outward meanes of grace or else of his working effectually together with the outward means to make them successefull for the reviving and bearing up of their fainting spirits As for these expressions His left hand is under my head and his right hand doth embrace me all that I conceive is intended hereby is that when the hearts of his people are ready to faint Christ is wont to imploy all his power for their support bearing them up as it were with both his hands or that by all possible expressions of his ardent and tender love as by so many close and fast embraces he doth labour to assure them how neare they lye to his heart how inseparably they are united to him that he may keep them from sinking under any sorrowes and beare up their hearts in the expectation of their future glory see Psal 37.24 Vers 7. I charge you O ye daughters of Jerusalem c. Who are meant by these daughters of Jerusalem see in the Note Chap. 1.5 Because this verse is severall times repeated in this Song it may seeme to be inserted after the manner of those verses which we use to call versus intercalares wherewith as the foote of the Song Pastorals and Marriage-Songs are in other Poets often interlaced very many Interpreters translating the last words of this verse until she please not as they are in our Bibles until he please doe accordingly conceive of this as the Bridegroomes charge enjoyning those about his Bride that seeing she was after her languishments fallen asleep in his embraces they should be very carefull not to disturb or awaken her which they understand of taking heed that the Churches peace be not broken by heresies or schismes or any other disturbances whatsoever But according to our Translation these are clearely the words of the Spouse which may also seeme the more probable both because as the foregoing words so also those that follow are her words and likewise because it seemes to be one of the decorums of this Song that the Bridegroome speakes only to his Bride-men and companions it is alwayes the Bride that speakes to her Bride-maides the daughters of Jerusalem It is the Spouse therefore that lying in the embraces of her beloved and apprehending that in this posture he might lay himselfe to rest doth therefore charge her Bride-maides not to trouble or disquiet her beloved whilst he was pleased thus to cheare her up with his embraces I charge you O ye daughters of Jerusalem or as it is in the Hebrew I adjure you I charge you as by an oath by the roes and by the hindes of the field that is I charge you that as you dearly love and prize the roes and hindes of the field and would be loth to loose them or according to the love ye beare to them which is said because Country damosels that used to feed their flocks abroad in the fields where the roes and hindes ranne were wont exceedingly to delight in the beauty and comelinesse of these pretty creatures and likewise in hunting them and in sporting and playing with them as if she should have said I adjure you by those things you most delight in that ye stirre not up nor awake my love that is him whom my soule loveth or who dearly loveth me til he please that is till he awakes of himselfe Now that which is spiritually intended hereby is this The Church after her perplexity having been comforted by the embraces of Christ is very carefull not to have this peace and rest of hers disturbed and thereupon chargeth the faithfull according to the authority she hath over her particular members to be very carefull that they did not give her Lord the least offence that they did not by any heresies or schismes amongst them by any distrustfull feares or murmuring or any sinfull courses whatsoever disturb or vex his holy Spirit lest being provoked thereby to displeasure he should withdraw himselfe from her according to that Isa 59.2 Your iniquities have separated between you and your God and your sinnes have hid his face from you that he will not heare see also Chap. 63.10 This I conceive is that which is intended by these words Stirre not up nor awake my love for as