Song of Songs 6

The discourse between the church and the daughters of Jerusalem is continued in this chapter; they inquire whither her beloved was gone in order to seek

him with her, ver. 1; she tells them where he was gone, and for what purpose he went thither, and what he was doing there, and claims and asserts her interest in him, ver. 2, 3. Then follows a commendation of the church by Christ; who admires her beauty, and describes her by her eyes, hair, &c., ver. 4 — 7; and prefers her to all others; being a singular and choice one to him, and being praised by others, ver. 8 — 10; and next he gives an account of his going into his garden, and of his design in it, and of what happened to him there, ver. 11, 12. And the chapter is concluded with a charge to the Shulamite to turn herself, that she might be looked upon; which occasions a question, to which an answer is returned, ver. 13.

Verse 1. Whilher is thy beloved gone, 0 thou, fairest among women? Whither is thy beloved turned aside? that we may seek him with thee.

The church having answered the former question of the daughters of Jerusalem to their satisfaction, by giving them an ample account of her beloved, what he was; they proceed to another question, and ask, whither he was gone, which we have in this verse. In which may be cousidercd,

I. The title or apfellation they give her, or their manner of addressing her, “0 thou fairest among women.”

II. A question proposed by them to her, which is also repeated; “Whither is thy beloved gone? whither is thy beloved turned aside?”

III. The end of their asking this question; “that we may seek him with thee?”

I. The title or appellation which they give her, is, the “fairest among women;” which is, no doubt, designed to express the exceeding greatness of her beauty; women being the fairest of human race, and she the fairest of all that sex; she was in their eye the “perfection of beauty,” and therefore they give her this character; and they were not mistaken in it, for Christ gives her the very same encomium, and that in the same words, in chap. i. 8. But now we must not understand this of her, as considered in herself; neither did the daughters of Jerusalem so understand it, who had been better informed from her own mouth; for she had told them, that she was black in herself, though comely in Christ: nor is it to be understood of her outward appearance in the world: for under that consideration she appears also black with reproaches, scandals, persecutions, and afflictions: buc this character suits her as she is considered in Christ, her Head; as justified by his righteousness, washed in his blood, and sanctified by his Spirit. It may also be observed, that these persons continued in their esteem of her; for the same character they give her here, they gave her when they proposed the first question to her, in chap. v. 9, nay, perhaps their esteem of her, and value for her, might rise higher than heretofore, they having a clearer knowledge of Christ than they had before; for as our knowledge of Christ and love to him increase, so do our love unto, and our esteem for his people: and it is very probable, that the beauty and loveliness which they saw in her, drew their pity and compassion towards her; so as to take notice of her case, condole her misfortunes in the loss of so excellent a person, and offer their service to assist her in the search of him. Likewise, no doubt but the veneration and esteem which they had for her person, made them more carefully attend to what she said concerning her beloved: for thus it is with persons under the preaching of the gospel; if they come ])rejudiced against the person who ministers, they take but little notice of what is said, unless it be to calumniate and reproach, and so reap but little advantage from it; when, on the other hand, if persons come, not only unprejudiced against, but having a veneration and respect for the minister of the gospel, they generally give the greater heed unto, and are most likely to profit l)y his ministrations.

Moreover, the daughters might make use of this title or appellation in their addresses, to assure her that they were serious and in good earnest in asking

this question, as well as in the former; and that it was not to indulge a vain curiosity in themselves, nor designed for her disadvantage, but rather the contrary.

II. Here is a question put by them; “Whither is thy beloved gone?“‘Which way did he take? what course did he steer, on which hand did he turn, when he withdrew from thy door? which question is repeated, though another word** is used, yet to the same purpose” Whither is thy beloved turned aiide?” Which way did he look? which way did he turn his face when he turned it from thee? Now, 1. The putting of this question, and not insisting any longer upon the former, or upon the explication of any branch of her answer to it, supposes that they were entirely satisfied with it; therefore the question is not now, who or what her beloved was, for they knew that full well from the description she had given of him; but now the question is, “Whither is he gone?” This may teach us, that when younger Christians have any doubts, scruples, cases of conscience, or questions relating to faith or experience; to the person, office, and grace of Christ, or to any part of the great mystery of godliness, to be resolved, they should make their application to elder ones: this method these young converts, or daughters of Jerusalem, took here; which God was pleased to bless and succeed, for their increase in light and knowledge, and for the stirring up of their affections and desires after the Lord Jesus: and may serve to encourage the private conferences and conversations of the saints with each other: which, when carried on in an agreeable manner, when filled with spiritual discourses, and taken up with asking and answering proper questions relating to faith or experience, are highly well pleasing to God, and tend much to the edifying of one another: this may also serve as a direction to ministers to insist chiefly upon the glories and excellencies of Christ; for this is the way of preaching which God owns and blesses, for the conversion of sinners, and consolation of saints; the church’s insisting on this subject, was made of great use to these persons, to draw out their love to Christ, and to make farther enquiries after him. 2. It may be observed from this question, that when Christ is known, who he is, and what he is; the next question is, where he is, and how he may be come at? whilst persons are insensible of their wretched state by nature, they see no need of Christ; and Whilst they are ignorant of him, they have no value for him, nor desire after him; ignoii nulla cupido; there is no desire after an unknown thing; an unknown Christ is an undesired Christ; the reason why souls, in a state of nature, seek not after God is, because they have no understanding of him:” there is

’ “j’jn nji* TK uTTtiXflei/, Sept. quo abiit, Vulg. Lat. version, Montauus, Tigurine version, Junius; quo wit, Mtrcc’ius; fjuorsumivit, Cocceius. ‘’n:D nJN TTB a ffc/jAsitei/, Sept. quo declinavit, Vulg. Lat. ver

none that understandeth,” says the apostle’ Rom. iii. 11, “there is none that sceketh after God:” the same reason holds here, with respect to Christ; for, whilst souls remain strangers to the beauties and glories of Christ’s person, they will have no value for him, nor make any enquiry after him; but as for those that know the Lord they will “follow on to know him,” and make use of all means appointed for that purpose, for the more a soul kno<’s of Christ, the more it desires to know; mere speculative notions of his person, without knowledge of interest in him, communion with him, will not satisfy them; an account of him by hearsay, though exceeding ravishing and delightful to them, is not enough without seemg him; for where Christ’s worth is once known, there is no contentment without the enjoyment of him; when he is once discovered as “the pearl of price,” the soul is willing to run all risks, endure all hardships, part with every thing that is near and dear, so ic may be possessed of him: its language is. Give me Christ, or I die; ten thousand worlds, if I had them, for an interest in this glorious person: this seems to be the case of the daughters of Jerusalem here. 3. Therepetition of this question, shows that they were serious and in good earnest, and did not speak sarcastically :^ and that they were impatient until they received an answer; “Whither is thy beloved gone? whither is thy beloved turned aside?” prithee give us an answer speedily, keep us not in suspense; thou hast given us such a character of his person, that we long to see him, and are uneasy until thou givest us some notice of the place whither he is retired, that we may, along with thee, be searching after him. 4. There may be some knowledge of Christ, love to him, and desires after him, when there is but little faith in him that is discernible; all the graces of the Spirit are implanted at one and the same time, but they do not all appear at once in their actings upon Christ; love and affection to Christ, and desires after him, appear before faith does: so they did in these persons: they had got some farther knowledge of Christ from the church’s description of him; were filled with greater love and affection to him, and had more ardent desires after him, and yet had but little faith in him; for they could not say, that he was their beloved; and therefore as one’* well observes, they do not say, where is otir beloved gone, but where is thi, beloved gone? 5. It appears that they were willing to take the least hints, nay even conjectures, that if it was possible they might improve them towards finding him, “Whither is thy beloved gone?” Canst thou not give us some hints of it! canst thou not guess which way he took? which shows how intent they were of using all means, so that they might butsion, Pagninus; quo respexit, Montauus: quo sc vertit, Junius, Mercerus. Tigurine vei-fion; quorsuni fle.xit, Cocceius. ■= So R. Sol. Jarchi in loc.

* Durliam in loc.

find him; let it be which way it would, they were resolved to pursue it; could they but have the least notice of it, whether it was to the right hand or left, backwards or forwards. 6. Their putting this question to her, shows that she was, or at least that they thought she was, capable of giving them some directions, though she was at the same time destitute of his presence; audit seems she was, by the answer she gives thera in the following verse. The church knew where Christ usually retired, and granted his gracious presence to his people; and though he was not willing at present to show himself to her, yet she did not know but he might to them, and therefore directs them: nay, sometimes believers are capable of advising and directing others, when they cannot take advice themselves.

III. The end they propose in asking this question, is, that they might seek him with her: which may be considered as a motive to prevail upon her to comply with their request; for this shows that they were serious and in good earnest; that their end was not mere speculation, but practice, which indeed ought to be the end of all our enquiries; that it was their purpose and resolution to seek him; they had agreed and resolved among themselves to do it; for so the words may be read, “and we will seek him with thee “^ and if thou wilt tell us which way he went, it will lay us under an obligation to make good our resolution: nay, it shows also that it was her good they had in view, as much as their own; and self-interest goes a great way; so that, put all together, it is no wonder that she readily, and without any hesitation, answers the question. Now this being the frame of soul that these daughters of Jerusalem were brought into through her discourse concerning Christ; and seeking Christ being the thing which they had in view, and were desirous of being directed in; may lead us to observe the following things. 1. That the end of setting forth the excellencies of Christ, whether in private conversation, or in the public ministry, is to set souls a seeking after him; for this purpose the ministers of the gospel insist upon the glories of Christ’s person, the excellency of his righteousness, the efficacy of his blood, and the fulness of his grace; it was with this view that the church took so much pains, and spent so much time, in discoursing concerning this excellent person, her beloved, which had its answerable success. 2. It is very discouraging to seek Christ, and not know where he is; it is true, the church knew where Christ used to retire, when he withdrew himself, and therefore knew where to seek him, in hopes of finding him; but the daughters of Jerusalem were unacquainted therewith; and therefore it was very proper for them to put such a question, previous to their seeking

“noj? 13®p331 “‘” flTticrojuei’ avjov fiera aa, .Sept. and quieremus eum tecum, Vulgate Latin version, Moutuuus, (Jocceius, Ma-cerus, Marokiut*; ut ijua;-

him. 3. This should be the principal thing we should have in view in all religious duties, seeking and seeing Jesus; this is that one thing that should be uppermost in our hearts and desires, when concerned in the duties of hearing, reading, praying, meditating, and conferring, that we may “behold the king in his beauty.” 4. Our seeking Christ should be jointly and together; we should seek him, not separately, but with the church: though this does not exclude our seeking him alone, in our closets and in our families; yet there is a social part of worship that we should be concerned in jointly; in which we are to worship the Lord with one shoulder and one consent, and “not forsake the assembling of ourselves together, as the manner of some” too often is. 5. We should seek Christ in his ordinances, and where his church seeks him: we cannot expect the presence of Christ, when we run away from his church and ordinances, or when we seek him elsewhere; we should seek him with the church, and where the church seeks. 6. Their saying that they would seek him with her, was no doubt to encourage her in hopes of finding; they do as good as desire her not to be cast down at his departure; for they hoped he was not gone far, and that he would be found again, and at the same time promise her all the assistance they were capable of giving; though there is also reason to believe, that they were in hopes of sharing with her in so valuable a blessing; and indeed it was but reasonable, that if they bore part with her in the fatigue of the search, they should also participate with her in the enjoyment of the blessing; which no doubt she was willing to, and therefore immediately gives the following answer.

Verse 2. 3fy beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

These words contain the church’s answer to the second question of the daughters of Jerusalem; they had -asked her what her beloved was more than others; she told them: they then proceed to ask, whither he was gone; to which she here replies. In which may be considered,

I. The place whither she says he was gone; “my beloved is gone down into his garden, to the beds of spices.”

II. The end of his going down, or what his business and employmeut was when there; which was twofold: 1st. “To feed in the garden.” 2ntlly. “To gather lilies.”

I. The place whither she says he was gone, “into his garden;” and more particularly, “to the beds of spices.” And,

1st. It may be enquired what was meant by his garden, into which he was gone down. Some’ understand it of the heavenly paradise, whither

remus eum tecum, Junius; ut tecum perquiramus eum, Tigurine version, agreeable to our version. ‘Piscutor and Diodat. in loc.

2;jG

Christ wa3 gone to share the everlasting joys thereof, and converse with angels and saints; who may be said to be the “trees of righteousness,” those s])icy plants and precious flowers which are planted there; and in the midst of which stands “the tree of life,” Christ Jesus, the glory of the whole garden; and into this, (Christ’s lilies, when fully ripe, are transplanted by him. This sense is favoured by R. Aben Ezra’s gloss upon the text, who says, “This is he who ascended on high,” to feed in the gardens, and to gather lilies, “because he dwelleth with the angels, who are the righteous ones.” But if the words design Christ’s ascension into heaven, they should ra(her have expressed thus; “my beloved is gone up into his garden,” than as they are, “my beloved is gone down into his garden:” therefore I rather think, that the church of Christ here on earth is meant; which is as a garden separated by Christ from this world, whose indosure is sovereign and distinguishing grace; in which are various trees, plants, and spices, set and planted there by Christ himself, and where he takes his walks and pleasure; but in what sense the church may be compared to a garden, see more on chap. iv. 12.

2ndly. It may be observed, that this garden is said to he his; and so it may very well; for of all others he has chosen this to be his garden; he asked it of his Father for this purpose, and he gave it to him; he has also purchased it by his own blood, and distinguished it by his own grace; he takes the care of it, waters it, and watches over it; it is he that hath brought it to its present perfection, and will bring it to a far greater; so that Christ retires and takes his walks here, not as one either upon trespass or sufferance, and by the leave of others; but as having an undoubted right and title to it, and as being sovereign Lord and owner of it; but of this, see more on chap. iv. 16.

Srdly. Christ is said to be gone down into his garden: which perhaps may be an allusion to Solomon’s gardens, which lay lower than his palace: and it is probable that tliosc stairs, which went down from the city of David, the palaceroyal of the kings of Judah, were made to go down into the king’s gardens, of both which you read in Neh. ii. 15; and so “the garden of nuts,” in ver. 11, seems to be in the valley, or the allusion may be to what Solomon himself was wont to do, as JosephusK relates; who used to go very early in the morning, in great pomp, to Elham, about two miles from Jerusalem, a pleasant place, abounding with gardens and flows of water, which might lie lower thau Jerusalem. And in the spiritual or mystical sense, may point out, 1. The low estate of Christ’s church here on earth: the saints are compared to myrtle-trees; and these are said, Zcch. i. S, to be “in the bottom,” that is, in a low estate, being depressed with many sorrows, afllietions, and perscculious; they are

doves, but “doves of the vallies,” mourning under a sense of their iniquities, being burdened with the weight of sin; and they are not only in a low estate, but also low and humble in their own eyes: and with such Christ delights to dwell; he often goes down into his garden to those humble souls, pays them a visit, grants them his presence, and bestows larger measures of his grace upon them. 2. It is also expressive of Christ’s condescension in doing this: it was a wonderful stoop, and an amazing instance of his condescension, to come down from heaven, clothe himself with our nature, and converse with sinful mortals here on earth; for a king to come from his royal palace, and enter into the cottage of a beggar, and to eat, drink, and lodge there for a time, would not express so much humility and condescension as this does; and next to this is his granting his presence to his churches, and to particular believers here on earth; so that we have reason to say, when we consider tho greatness of his IMajesty, and our vileness, sinfulness, and unworthiness, with Judas, not Iscariot, “How is it. Lord, that thou wilt manifest thyself to us, and not unto the world?” John xiv. 22. And if,

4thly. It should be asked, how she could tell the daughters of Jerusalem where her beloved was, when she was at a loss for him, and in the search of him herself? it may be answered, 1. That though she had sought him, and found him not; though lie was not pleased to manifest himself to her at that present time; yet having had large experiences of these things, she knew where Christ usually was, and would be found of his people; therefore she directs them where formerly she had, though now She could not find him, in hopes that they might. Or, 2. It may be supposed that the case was altered with her, that she was no longer at a loss for him; but having sought him, had found him, or at least had gotten seme intelligence of him; which she no sooner had, but she informs them of it. Or, 3. Their inquiring whither he was gone, jnight bring to her remembrance what she had formerly heard him say, in chap. v. I, “I am come into my garden, my sister, my spouse,” &c.; but falling asleep immediately, entirely forgot it; until her memory was refreshed by the enquiries of these persons. Thus you see that weaker Christians may be useful to stronger ones; and even the very questions they put for information-sake, may prove the quickening of believers, and be the means of increasing light and knowledge, or at least of reviving past exjierienccs. But,

5thly. It may be observed, that she not only says that he was gone down to his garden, but that he w as gone down “to the beds of spices:” by which I understand particular believers, who are so many beds in Chiist’s garden; in which arc planted those precious spices, the graces of

8 Autiquitat. 1. 8. c. 7. s. 3.

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tlic Spirit, which, for rareness, exeellency, and IVagraiicy, are eallcJ so: ami these more especially intend growing, thriving, and flourishingsouls; lively believers, whose “spices flow out,” whose grace is in exercise; such Christ has a particular regard unto, and delights to be with.

II. She declares the end of his going down into his garden, or what it is he employs himself about wlieri there. And,

1st. She says, it was “to feed in the gardens.” By gardens, I understand particular congregated cliurchcs ;*■ lor though there is but one “general assembly and church of the first-born, which are written in heaven;” which is redeemed by Christ’s blood, and will be presented “a glorious church, without spot or wriukle, or any such thing,” and therefore before called a garden, in the singular number; yet there are many distinct and particular churches; such as those of Rome, Corinth, Galatia, Ephcsus, Colosse, Philippi, Thessalonica, and the seven churches of Asia, were; which were as so many distinct gardens, or plots of earth, that the cue garden was subdivided into. And by feeding here, is meant, either, 1. His feeding himself;’ which is to be understood of that pleasure and delight which Christ takes in being among his saints, and seeing their graces exercised upon iheir proper object; for as believers feed themselves by exercising their grace on Christ, so he feeds or delights himsell’ in observing this; this is his meat and drink; this is his supping with them, as the otiiei: is their supping with him; and this Christ is invited to, in chap, iv. 16, to which he complies, in chap. v. 1. Or else, 2. It may be understood of his feeding his flock, as R. Sol. Jarchi observes; for “he feeds his flock like a shepherd,” though in such places as other shepherds do not; he feeds them in the gardens, which are unusual to feed sheep in; commons or enclosed grounds, and not gardens, being the most usual places for that purpose: and she makes mention of gardens, in the plural number, to show that Christ is not tied to one particular church, but feeds in all his churches, in all his gardens; where he feeds his people with himself, who is” the Bread of Life, the hidden manna; whose flesh is meat indeed, and whose blood is drink indeed: O precious food! delicious fare! he feeds them by and with his ordiuauces.

refreshes them, he feeds them also by his ministers, who are his under-shepherds, to whom he has given a commission and also ability, to feed his people “with knowledge and with understanding:” and so he does likewise by his Spirit; who takes the things of Christ and sheds it in us; and the promises of Christ, and applies them to us; for which reason he is called “the Spirit of promise.” And now this may serve to direct poor hungry souls where to go for food, and where to expect it, even in Christ’s gardens, in his churches and in his ordinances, where he himself feeds.

2ndly. Another end of his going down into his garden, is “to gather lilies or roses, as the Targum renders it; to crop them with the hand;’’ lilies are liable to be cropped; hence Horace calls the lily, breve liliu?n, the short-lived lily: by which may be meant, either the good works of the saints, which he is well pleased with, and takes notice of; insomuch that he writes them down in” the book of his remembrance,” as R. Solomon Jarchi observes; for he” is not uhrighteous to forget their work, and labour of love, but will reward them in a way of grace: or else, by them is meant, the sweet-snielling graces of his own Spirit, growing in his churches, as Ainsworth thinks, with which he is wonderfully delighted: or rather, the persons of the elect, and members of his church, who may be compared to lilies, for the glory, splendour, and beauty in his righteousness; of which see chap. ii. 3.

Now there was, 1. A gathering of these lilies at Christ’s death: as all the sins of the elect were collected together and were laid on Christ, when he hung upon the cross; so all their persons were collected and gathered together in one Head, Christ Jesus; they all met in his person, and were represented by him; for this purpose Christ came 4owa from heaven, took our nature, and suffered in it: see John si. 51, 52, Eph. i. 10. 2. There is a gathering of these lilies in effectual calling through the ministry of the word, by the mighty power of divine grace: and this work Christ is daily concerned in, in his church, and will be until all his elect are gathered in. 3. There is a gathering of them into church-communion, which is also Christ’s work; who takes “one of a city, and two of a family,” and brings them to Zion; and in doing this, he shows his regard to the good

which are those “breasts of consolation “which of souls, and at the same time “glorifies the house

convey much strength and nourishment to them; those green pastures into which he leads them, and “the fatness of his house” with which iie feeds them; and particularly the Lord’s Supper is that “feast of fat things,” by which he sweetly

The Jews, in Shirhashirim Rabba in loc. by gardens understand their schools and synagogues; as do also K. Sol. .Jarchi and Alshech in loc. The whole is expoaiideil in the Talmud thus. My beloved, this is the hcly blessed God; is gone down into his garden, this is the world; to the beds of spices, these are the Israelites; to feed in thefjardens, these are the nations of the world; and to gather

of his glory;” see Isa. Ix. 7, 8. 4. There is a gathering into nearer communion with himself, which he often docs after great desertions; see Isa. liv. 7. 5. This may be expressive of that great delight and pleasure which Christ takes in

lilies, these are the righteous that spring up among them, T. Hieros. I’.oracot, fol. 5. 2, 3. Vid. Yalkut in loc. Ut ubi pascatur in hortis, Yuig. Lat.

version, Munster, Mercerus. ‘’ Ewioa Aeipia

Ktpffoi. Theocrit. Idyll. 19. v. 32. Aut Candida lilia carpit, Ovid. Metamorpli. 1. 5. fab. 6. Liliaque alba legit, and Fasti. 1. 4. ‘Carniin. I. 1. ode 3G. v. 16.

his people: no man can take more delight in plucking fruit, or gathering flowers in a garden, than Christ does in his own people, and in his own grace in them; see Cant. v. 1. 6. This may he meant of their heing gathered by death; so Abraham and Isaac, when they died, are said to be “gathered unto their fathers,” Gen. xv. 8, and XXXV. 29. Christ comes into his garden, the church, sometimes to plant new lilies, and sometimes to crop and gather old ones, when they are fully ripe; not to destroy them, but to remove them into his Paradise above; and at the last day, by the means of angels, he will gather in all his elect ones from the four winds, as wheat into his barn, and as lilies into his garden; see Matt. iii. 7, and xiii. 48, and xxiv. 31. This sense of the word is given by several Jewish writers.“” And now, lest any should think that this was a mere surmise, conjecture, and imagination of hers: or if any should call in question her knowledge in this matter, she declares in the following verse, that she was not only well acquainted with him, but was nearly related to him; and therefore was capable of informing any person where he was, and what he was about.

Verse 3. I am my beloved’s, and. my beloved is mine; he feedeth among the lilies.

That these words are expressive of that mutual interest and property which Christ and his church have in each other, of that strict and inseparable union that there is between them, and also of that mutual affection and complacency which they have to and in each other, as well as of her knowledge and assurance of her interest in Christ, has been shown in chap. ii. 16; but it may be farther observed, that the order of the words is here inverted; that whereas in chap. ii. 16, the order of the words is this, “My beloved is mine, and I am his;” from whence has been observed, that Christ is first ours, and then we are his, which is an undoubted truth: for Christ first gives himself to us, before we are capable of giving ourselves to him; but that which was first there is here last, and what was last is first; for the first says, “I am my beloved’s,”andthen “mybelovedismiue:” from whence it may be observed, that though Christ is first ours in fact, yet our being his, may come first to our knowledge, may be first in discovery; that is to say, that we may know that he has called us by his grace, and enabled us thereby to give up ourselves to him: so that we can say. Lord, we are thine, thou hast conquered our souls by thy grace, and hast taken possession of us, which thou wouldest never have done, had we not been thine; and from this work of grace upon our souls, we conclude that thou art ours. Thus the cause may be known by the effect; and our interest in Christ, by the displays of Christ’s grace to us, and in us; likewise, if we consider the words as connected with her former carriage and behaviour to Christ, and what she had met with from him, they will lead ns to observe; that all the infirmities, sins and miscarriages of God’s people, do not destroy their union with, and interest in Christ Jesus: she had treated him very rudely, when he, in the most moving manner, and with the most tender language, entreated her to arise and let him in; she put him off with idle excuses, which he so much resented, as to absent himself from her, and left her to seek him in vain, and to be abused by the watchmen and keepers of the walls; and though he thus visited her transgressions with this rod of correction, his own absence, for this is so to God’s children; and with those stripes and blows which she received from the watchmen; yet he did not take away his loving-kindness from her, nor break his covenant with her; and she was satisfied of this, and therefore could say, notwithstanding all this, “I am my beloved’s, and my beloved is mine;” and if, with R. Aben Ezra, we connect the words with the preceding verse, there will appear a beauty and glory in them, “My beloved is gone down into his garden,” &c. It is true, he is so; but though he is gone, and I am left alone, he is departed from me, and when he will return, I cannot tell; perhaps I may never see his face more here on earth, in a way of sensible communion and fellowship with him, as I have heretofore done, though I hope I shall; yet if I never do, I am satisfied as to my covenant-interest in him, and union to him; I know that I am my beloved’s, and that my beloved is mine; here lies the glory and excellency of faith, thus to believe in an unseen Christ: though it may be as the Targum intimates, that she had now the presence of Christ, the glorious Shekinah, with her; he had once more shown himself to her, and, upon the sight of iiira, she says, as Thomas did, my Lord, and my God: but however, whether she had or had not the visible tokens of Christ’s preseuce,her faith was certainly in exercise upon him, nay; she had not only faith, but the joy of faith; she not only knew her interest in Christ, as her salvation, but also had the joys of this salvation, restored to

her. And again it may be observed, that though she excludes all other beloveds from having any share in her affections, or from being in competition with him; yet by saying what she does, she does not exclude others, particularly the daughters of Jerusalem, from having an interest in him as well as she, as R. Sol. Jarchi thinks; who paraphrases the words thus, “I am my beloved’s, and ye are not his, and therefore shall not build with us,” and then explains it by Ezra iv. 3; but though the church knew that a whole Christ was hers, yet she knew that he was others also; and vpould therefore never say so to the daughters ot Jerusalem, to discourage them in seeking of him. Moreover she adds, as in chap, ii., “he feedeth among the lilies:” which may be considered, either as an apostrophe to him,” 0 thou that feed-Zohar in Gen. fol. 44. 3. Bereshitli Rabba, parash. 62. Shirhashirim Eabba, and Alshech in loc.

est amons; the lilies;” or as descriptive both of him and of the place where he was; that others might readily know where her beloved was; and where he was to be found: but of this we have spoken, on chap, ii. 16, and shall not here repeat it; only observe, that Christ having been a long time absent from his church, and would not make himself known, nor speak one word a great while, at last breaks silence, and, like another Joseph, cannot refrain himself any longer from her; but must make himself known to her, and bursls out with words of love and joy, in the following commendatious of her.

Verse 4. Thou art beautiful, 0 my love, as Tirzah; comely as Jerusalem, terrible as an army with banners.

Thesk are the words of Christ; who having absented himself from his church for a considerable time, to show his resentment of her former carriage to him, now manifests himself unto her, and declares that he has the same love and affection for her as ever he had, and therefore addresses her with this title or character, “G my love!” nay, that she was as beautiful and comely in his eye as ever she was, notwithstanding all her failings and infirmities; which beauty of hers he describes first more genei’ally in this verse, and then more particularly in the following ones. In this general description of her beauty are three parts:

I. He says, “that she is as beautiful as Tirzah.”

II. “Comely as Jerusalem.”

III. “Terrible as an army with banners.”

I. He declares her to be as “beautiful as Tirzah.” Tke Septuagint do not take it to be the proper name of a place, as we, with R. Aben Ezra, do, and therefore translate the word, and render it thus, ws euSo/cia, as good-will, or good-pleasure; which may be expressive of the sweetness of her temper and disposition, which is heightened by using the abstract; she was all over good-will and good-nature, not only sweet, but sweetness itself, as she says of him, in chap. V. 16. Moreover, this may be spoken of her, as she is the object of God’s good-will and pleasure; and so she appears to be, as chosen in Christ by him, to be a partaker of grace and glory with him; which was not done upon the foot of works, but by an act of his sovereign good-will and pleasure, who, “will have mercy on whom tie will have mercy:” also, as she is redeemed by Christ: in which there was such a discovery of “the exceeding riches of God’s grace,” such an appearance of his “good-will to men,” that the angels could not but take notice of it, when they celebrated with a song the birth of an incarnate Saviour, Luke ii. 14; likewise, as called and sanctified by the blessed Spirit of grace, who “worketh in us both to will and to do of his good pleasure.” And now if we thus consider

the church as the object of God’s good-wtU and pleasure, in those several instances of it, she will appear beautiful and lovely. Or else, this may be said of her, as she is filled with good-will to God, to Christ, his people, gospel, worship, ways, and ordinances: the church and all true believers in Christ bear a good- will to God; they “love him because he first loved them,” not only for what he is unto them, and what he has done for them, but also for what he is in himself; for he is in his own nature, in his own perfections, amiable and lovely: they bear a good will to Christ, he is altogether lovely to them; they have none in heaven but him, nor is there any on earth they desire besides him; every thing that belongs to him is exceeding precious to them; “his name is as ointment poured forth, therefore do the virgins love him;” they bear a good-will to his people, who have his image enstamped upon them, and to his gospel, which they prefer to their necessary food; and to his worship, ways, and ordinances; they love the habitation of his house; his tabernacles are amiable; his ways are ways of pleasantness; his commands are not grievous, but exceeding delightful to them. Now if we consider the church as being of this sweet and loving disposition, which is wrought, influenced, and maintained by divine grace, how beautiful does she appear!

Again, the word Tirzah comes from a root which signifies to be grateful, or to be accepted; and so R. Solomon Jarchi paraphrases the words, “Thou art beautiful, O my love, seeing that thou art acceptable to me;” and so he says it is explained in an ancient book of theirs, called Siphre:” and if we take the words in this sense, they set forth the beauty and glory of the church, as she stands before God, “accepted in Christ, the beloved.” God is well pleased with Christ, and with the church in him; he is well pleased for his righteousness sake, and with her as she appears in that; for so considered, she is a complete beautj, fair, and without spot, lovely to look upon, delightfid to Christ, and acceptable to God.

The Targura paraphrases the words thus, “How beautiful art thou, 0 my love, in the time it is thy will to do my pleasure. Our righteousu esses are indeed as filthy rags, and we ourselves as an unclean thing;” yet when we are made “willing ia the day of God’s power,” to act according to his will, and that in faith, from a principle of lo»e, and with an eye to his glory, it is accepted by him, the same way as our persons are.

But I see no reason why we should not take the word as the proper name of a place; seeing it is certain that there was such a city as Tirzah, in the land of Judea, which was a very pleasant and delightful place, as its name manifestly shows; for which reason, no doubt, it was made choice of by one of the ancient kings of Canaan, to be the place of his residence; see Josh. xii. 24; as it was

“It is explained the same way in Shirhashirim Jiabba in loc.

afterwa;’ds by Jeroboam and his successors, until Ziinri’s time: who, when the city was taken, burnt the king’s house with fire. Now either for its pleasant buildings, or beautiful situation, or some such thing, the church is here compared unto it, being arrayed with Christ’s righteousness, and adorned with the graces of his Spirit. But, II. Lest this should not be sufficient to commend her beauty, he says also, that she is as “comely as Jerusalem;” which was not only the chief city in Judea’s land, but, as Pliny” says, was the most famous of all the cities in the east; nay, more, it was “the joy of the whole earth:” the church goes under this name, both in the Old and New Testament; for which, see the following texts, Isa. xl. 2, and lii. 1, Gal. iv. 25,26, Heb. xii. 22, Rev. xxi. 2. Now she may be said to be “comely as Jerusalem,” for the following reasons. 1. Jerusalem was a well-built city, its houses were closely joined together, and its streets uniform; hence the Psalniist says. Psalm cxxii. 3, “Jerusalem is builded as a city .that is compact together:” so the church of Christ, and the members of it, as they are built upon the same foundation, and are closely joined to the same Head, Christ; so they are strictly united one to another, and are like “a building .fitly framed together,” or like a human body that is “litly joined together, and compacted by that which every joint supplieth;” all the members being set in their proper places, in a just symmetry with, and subserviency to each other; see Eph. ii. 20, 2], and iv. 16. 2. Jerusalem was.nuc only the metropolis of Judea, but was the chief city in all the world, as has been observed: and this may set forth the super-excellency, glory, and comeliness of the church, above all the world besides; which will more manifestly appear, when the mountain of the Lord’s house shall be established in the top of the mountains, and be exalted above the hills, and God’s Jerusalem be a praise in the earth;” see Isa. ii. 2, and lxii. 7. 3. It was a very .beautiful city ;P it had many beautiful structures in it, particularly the temple, which was the finest building that ever was seen in the world; it was also very beautiful for situation, as well as for buildings, and therefore was called the perfection of beauty; as the church also is, being beautified with the garments of Christ’s salvation. 4. It was a very rich and opulent city; especially in Solomon’s time, who “made silver to be in Jerusalem as stones;” in the church, not only the unsearchable riches of Christ, are preached, but also the immense riches of divine grace and mercy are expended upon the members of it; so that every inhabitant of this Jerusalem is a king and a prince. How rich must that city be, all whose inhabitants are kings and princes? such are the saints, the members of Christ’s church, who are made by Christ kings and priests to his Father. 5. It was not only the place of the residence of the kings of David’s

“Lib, V. c. 14.

p It is highly coiiimcnded for

line, where they had their palaces, and kept their courts; but also, what made it more glonous and comely than all the rest, it was “the city of the great king;” even of him who is the King of kings, who was set up by his Father, as king over his holy hill of Zion: so the church is Christ’s palace, where he keeps his court, grants his presence, shows himself, and entertains his friends as courtiers; it is his rest, his habitation, where he dwells and delights to be, having chosen it for that purpose. 6. What liiade Jerusalem also exceeding comely, was, that the worship of God was kept up there: here was the temple; here sacrifices were offered up; hither the tribes went up to worship; and therefore is called the city of our solemnities: Christ’s church is the place of worship where saints assemble together, where God is reverenced and adored by them; where the sacrifice of prayer and praise are offered up; where the word of God is preached, and his ordinances administered, to the comfort of his saints, and to the glory of his name. 7. Jerusalem, as it was beautiful in its inward buildings, so it was likewise in its outward fortifications, which were both natural and artificial; it had not only many towers and bulwarks, which were its artificial fortifications, but had also mountains around it, which were natural ones; and for this reason the church and people of God are compared to it, in Psalm cxxv. 2, “As the mountains are round about Jerusalem, so the Lord is round about his people, from henceforth, even for ever:” God himself is a wall of fire around his church; Christ is a strong tower in the midst of it, and salvation has God appointed for walls and bulwarks about it. 8. Jerusalem was a free city, as is Jerusalem, which is the mother of us all; it had many privileges and immunities, as has also the church of Christ, and all the members of it; all who are “fellow-citizens of the saints, and of the household of God,” are all Christ’s freemen, and enjoy the liberty of the gospel, and can never lose their freedoms, nor be deprived of them; they shall never be arrested by divine justice, uor come into condemnation, nor be reduced to a state of bondage.

III. He also says of her, that she was “terrible as an army with banners.” This comparison manifestly shows, that it was not any single person that is intended in this song; not Pharaoh’s daughter, nor any single inhabitant of Jerusalem; but a considerable company of persons, a collective body, such as the church of Christ is; for a single person cannot well be compared to an army with banners. Now this shows that the church of Christ on earth is militant; she is in a warfare state, and has many enemies to fight with, as sin, Satan, and the world; she has enemies within and enemies without; “a great fight of afllictions” to endure, and “the good fight of faith to fight,” after which she is to receive eternal life: the use of banuers, has bcQU taken notice of, on chap.

its beauty, in T. Bab. Kiddushin. foL 49, 2..

ii. 4s. Moreover, this comparison may lead ns to observe, that the church was as an array in good order, well-disciplined, having proper officers and good armour: Christ is the chief general; the ministers of the gospel are the under-otScers; the banner is love; and the armour they are accoutred with, what you read of in Eph. vi.; nay, not only so, but that she was in a posture of defence, ready to fight, whenever the enemy should attack her -. she appeared like an army, having its general at the head of it, its colours flying, drums beating, and sword in hand; and being so, she was terrible to her enemies, sin, Satan, and the world.

Now the terribleness of the church of Christ, here spoken of, may be understood, either, 1. Of that awe which godly persons have over the wicked; the good examples and pious conversations of the saints often distress the conscience, and strike an awe upon the minds of the ungodly; they are deterred sometimes by them from evil practices, especially when in the presence of them, and are awed by them from doing them any hurt; thus Herod feared John the Baptist, because he was a holy man, Mark vi. 20. Or, 2. Of the invinciblcness of the saints, when united together; when they are at peace one with another, and have no discord and mutiny among themselves, but keep close to each other, and endeavour “to keep the unity of the Spirit in the bond of peace,” they are like an army in battle-array, that cannot easily be broken in upon by the enemy. Or, 3. Of her constancy and undauntedness in seeking of him; and it is as if he should say, When I parted from thee, what difficulties didst thou meet with? How wast thou abused by the watchmen and keepers of the walls? who smote and wounded thee, and took away thy veil from thee; and yet thou wast not discouraged, but still went on in search of nie, marching like an army with banners, bearing down all before thee, surmounting all difficulties until thoa hadst obtained what thou soughtest for. Or, 4. Perhaps Christ may say so of her, as regarding himself: who had felt the power of her arms, and was conquered by her; like another Jacob, she “had power with God, and prevailed.” Her love to Christ was so great, her faith so strong, she so diligent in her search, and so importunate in her desires, that he could not withstand her; and therefore, as one that had found her to be “terrible as an army with banners,” says, in the following words,

Verse 5. Former part. Turn away thine eyes from me, for they have overcome me.

In this and the two following verses, Christ gives a more particular account of the church’s beauty, and begins with her eyes in these words; for though they are delivered in such a manner as they be, yet they serve to commend that particular part of her, here mentioned; which is never taken notice of by Christ in this song but with commendation; see chap. i. 15, and iv. 1, 9, and vii. 4. And in these words may be observed,

I. Something that is enjoined the church by Christ; which is, to “turn away her eyes from him.”

n. The reason of it; “for they have overcome me.”

I. Here is an injunction laid upon the church by Christ, to turn away her eyes from him; in which may be inquired, 1st. What is meant by her ejes. 2udly. What by turning them away from him.

1st. By her eyes may be meant, as has been observed on chap. i. 15, the ministers of the gospel, who are that to Christ’s body, the church, as eyes are to a human body; they are placed in a more eminent part of it; their business is to watch, inspect, and overlook the several members of the body, and therefore are called watchmen and overseers; they pry, search, and penetrate into gospel truths, and discover them to others; they guide and direct those who are under their watch and care, “teaching them to observe all things” which Christ has commanded them. The Targum, by eyes, understands the Rabbins, and wise men of the great congregation: and R. Aben Ezra, by the turning of them away, the removal or ceasing ef prophecy in the second temple. Or else, by eyes may be meant, the enlightened eyes of the church’s understanding; the eyes of her faith, love, and knowledge; that eye of faith which looked upon Christ in the dark, and was the evidence of an unseen Jesus to her; so that she could say, “I am my beloved’s, and my beloved is mine:” this eye of faith, I say, had pierced the heart of Christ, won it,andgotten an entire conquest over it; which obliged him to say these words, “Turn away thine eyes from me,” &c. That love which she had shown unto him, though absent from her, discovered in a variety of expressions to the daughters of Jerusalem, appeared exceeding fair and beautiful to him; her strong and constant affections to him, being attended with solid judgment, and an exact knowledge of his person and grace, took much with his heart, struck the passions of his soul, which showed and gave themselves vent in such expressions as these. And these eyes of faith and love, I take to be principally intended here. But,

2ndly. It may be inquired what is also meant by turning away these eyes from him. Some read the words thus, “Turn about thine eyes over against me;” so Ainsworth: and this is favoured by the Targum or Chaldee paraphrase upon the text; and so indeed the word signifies, to turn, to, as well as to turn from. And this, 1. Suits well with the mind and will of Christ: which is, that his church and all believers should be continually looking to him for life and salvation, righteousness and strength, peace and pardon, joy and comfort; and in short, for every needful supply of grace, until they are brought

safe to glory -. his language is, “Look uato me, and be ye saved, all the ends of the earth; for I am God, and there is none else,” I.sa. xlv. 22. 2. It suits with the experience of God’s children; who often have their eyes taken off from Christ, and set either upon their own righteousness, their duties, and their frames; or else upon creature-enjoyments, the transitory and perishing things of this world; and therefore have need to be called off from them, to look to him -. and perhaps this was the case of the church here; she had had her eyes intently fixed on Christ for some time, and now on a sudden they are diverted from him, and therefore he gives her this exhortation, to turn them again to him. Which shows, 3. That he, was well pleased and exceedingly delighted with them: faith is a precious grace; it is so in its own nature, and in the actings of it upon the Person of Christ; it is a precious grace to believers, being very useful to them in dealing with Christ, and receiving from him; and it is also precious to Christ, seeing it brings all the glory back to him: how much Christ is delighted with both these eyes of faith and love, may be seen in chap. iv. 9, 10. 4. TJiis version, or reading of the words, may lead us to observe, that Christ would have us not to take side-looks only of him, but full views; “turn about thine eyes over against me,” right over against me; look me full in the face: it is true, Christ’s countenance is as the sun, when it shineth in its full strength; which we, in this imperfect state, cannot so fully and directly look at; yet there is a vast difference between faith’s looking at Christ at one time and at another: sometimes we have only a glance, a side-look at Christ; at other times, faith, with open face, beholds, “as in a glass, the glory of the Lord:” our eyes, as Solomon directs, Prov. iv. 25, “look right on, and our eye-lids look straight before us;” and this is what Christ would have his church do here. 5. It gives us an intimation, that we should look, all around Christ, and take as it were a survey of his Person, and the glories and excellencies of it; turn about thine eyes; look all around me, view me from head to foot, on all sides: it is true, thou hast been viewing me, as if he should say, and giving an excellent description of me; but turn thine eyes about me again and again, thou wilt find more glories still, fresher beauties, and be able to make new discoveries of my Person and grace. 6. This being the first time of their meeting together, after she had so shamefully and basely treated him; she might be filled with so much shame and confusion at the thoughts of it, that she could not lift up her eyes, and look him in the face; which agrees .with the experience of the Psalmist, when he said, Psal. xl. 12, “Mine iniquities have taken hold upon me, so that I am not able to look up.” And this now being her condition, Christ speaks these words to her, for

her encouragement, turn thine eyes unto me; look up with a holy and humble confidence to me, for thine iniquity is done away.

But then, if we consider the words as our translators have rendered them, we are not to understand them, either, 1. As a reprehension of her curiosity, in prying and searching into the glory and greatness of his Majesty, which is the sense that some”) give of the words; for though Christ, as God Almighty, cannot be found out to perfection; nor can we comprehend bis Person and grace as God-man in this imperfect life; nor see him as he is, which is reserved to another and more perfect one; yet this does not forbid our search and inquiries, in order to obtain a more perfect knowledge of him; though a check should be given, and a restraint laid upon all vain curiosity: but this does not appear to be the case of the church here; Christ was not displeased with her, nor had he absented himself from her on such an account as this, but because of her slothfuluess and negligence in duty; besides, it does not appear likely that Christ, when he is extolling and commending his church in such a manner, should give so severe a rebuke unto her.

2. Nor were these eyes of hers carnal and sinful, haughty and lifted up, or wanton and unchaste, and therefore disagreeable to him; no, her eyes are said to be doves eyes within her locks, modest, humble, and chaste; which are well-pleasing to him, and are always commeuued by him. Nor,

3. Are we to understand the words as if Christ did not approve of her looking to him by faith; for there is nothing more grateful to him; faith always meets with a kind reception from him, and is always commended by him: souls need not fear its being accounted a piece of boldness or presumption in them to believe in Christ, for he gives all encouragement to it; “Ye believe in God,” says he, “believe also in me,” John xiv. 1. But, 4. It is expressive of the exceeding great passion of love he was in with her; he could stand it out no longer, but must acknowledge he was overcome by her, and therefore bids her turn away her eyes from him; not through any dislike, but as having his heart overpowered with love by them: the expression is designed to signify the exceeding greatness of Christ’s love to the church, as well as her surpassing beauty. Unless, 5. We would rather understand it as his will, that she should cease petitioning to him, seeing lie had granted her request; thus, lifting up the eyes to God, signifies jjrayer to him, see 2 Chron. xx. 12, Psal. cxxiii. 1; and if we take it in this sense here, it is as if he should say, thou hast been lifting up thine eyes to me, and petitioning me, that thou mightest have some discoveries of my grace, enjoyment of my presence, and communion with my Person; and now thou mayest turn away thine eyes from me, or cease petitioning; for thou hast the thing thou

9 Foliot and Alcuin in loc. Thom. and Beda in Sanct. in loc.

hast been praying and looking up to me for. II. The reason of Christ’s saying so to his church, or bidding her “turn away her eyes from him,” is because they had overcome him. These words are very differently rendered. 1. Some read them thus, “for they have lifted me up,” so Ainsworth; or, “that they might lift me up,“’ so •Junius; that is, make me cheerful, comfort, and encourage me: there is a near union between Christ and his church, from whence arises a very great sympathy; he has a fellow-feeling with his people in all their afflictions, both inward and outward, temporal and spiritual; when they are afflicted, he is afflicted; when they are cast down, he is as it were cast down with them; and when they are cheerful, he is so too; he” weeps with them that weep, and rejoices with them that rejoice:” the church being in a comfortable frame, and in the exercise of faith and love upon him, he is as it were cheered by it, and rejoiced at it; but this must be understood only as expressive of that near sympathy there is between them, and not as implying weakness or alteration in him, who is subject to no change. 2. Others read the words thus, “for they have strengthened me;“’ and so our translators have rendered the word, in Psalm cxxxviii. 3, and then the sense is, they have strengthened my desire towards thee, and confirmed me in it, as K. David Kimchi’ observes; and it is as if he should say. It is true, as I am thine, and thou art mine, I always had a desire towards thee, and to thy company; and it is not long since I signified it to thee; but since thine eyes have been so intently fixed on me, thy faith and love have been so exercised upon me, methinks ray desire towards thee is strengthened and increased; but this must be understood as expressive of that great reward which Christ had to her, and be taken with the same caution as before. 3. Others,” as R. Sol. Jarchi, read the words thus, “for they have made me proud;” the word is rendered, “to behave one’s self proudly,” in Isa. iii. 5, by our translators: Christ, as I may so say, is proud of his people, whom the Father has given him, and he has purchased with his own blood; he takes a kind of pride as well as pleasure in them; he is proud of that beauty which he himself has put upon them, and of those graces which he has wrought in them, and especially that of faith, when it is in exercise. What notice did he take of the centurion’s faith? and in a kind of boasting manner, as being proud of it, say to his followers, “1 have not found so great faith, no, not Israel:” here is an instance of faith for you, such an one as is not to be matched in Israel. 4. Others read them thus, “they have made me fierce;” not with anger and indignation, but with love; for there is a power,

‘Ut illi efferant me, Junius; illi enim me extulerunt, Mercerus. »33>nin corroborant me,

Marckfus. In lib. Shorash. rael.” Me superbiorem faciunt. Tig. version, Piscator. &c.

“Ipsi reddiderunt efferura me, Montanus; ii

a force, a fierceness in love, as well as in wrath; “love is strong as death;” it is so not only in Christ’s people towards him, but more especially in him towards them; his affections are very strong towards them, and are sometimes let out with a greater force upon them than at other times, as they seem to be here. 5. R. Aben Ezra* renders them thus, “they are stronger than me,” or, “they have taken away my strength;” so that I am as one that is dead, and have no life and spirit in me; these sparkling eyes of thine have transported me into a kind of extasy, that I am scarce myself: and to this purpose the Septuagint render it, “they have made me to fly away -”^ that is, out of myself; which agrees with our version, “they have overcome me,” I am not master of myself; the sense is the same with chap. iv. 9. Now this shows us, (1) The power of faith; which not only “subdues kingdoms, stops the mouths of lions, and puts to flight the armies of the aliens,” but conquers God himself. (2.) This is owing very much to the importunity of it, which is increased by seeming denials: faith will not let Christ alone, nor let him go, nor will it cease petitioning, till it has got the blessing; and the repulses it meets with, do but increase its importunity; see Gen. xxxii. 26, Exod. xxxii. 9, 10, Matt. xv. 24 — 28. (3.) Christ’s being overcome by the church, does not imply any weakness in him; but is a discovery of his astonishing, condescending love and grace, that he should be willing to be held, as it were a captive, by a poor sinful creature; that He should be willing to be overcome by us, who has conquered all our enemies, sin, Satan, hell, and death for us, is surprising and amazing; and perhaps on this account, as well as upon some others, we may be said to be “more than conquerors,” because we are the conquerors of him who has -conquered all.

Verse 5. Latter part — T/ii, hair is as a flock of goats that appear from Gilead.

Verse 6. Thy tepth are as a flock of sheep, winch go up from the washing, whereof every one beareth twins, and there is not one barren among them.

Verse 7. -ds apiece of pomegranate are thy temples within thy locks.

These commendations of the church’s beauty are delivered in the same words in chap. iv. 1 — 3, but the repetition of them here is not vain and idle, but may be for the following reasons: 1. To show the reality and certainly of her beauty; that it was no imaginary beauty, but a real one: so things are sometimes repeated, for the confirmation of them. 2. To- put her in mind of it, that she

ferocire fecerunt me, Cocceius. Fortiores

fuerunt me, Pagninus, Mercerus. y kvemequiaav

fi€, Sept. ijjsi me avelare feoerunt, Vulg. Lat. version.

R 2

might value it, ami herself upon it, as coaiin from Christ; who had made her perfectly comely, through the comeliness which he had put upon her. 3. To assure her that her beauty was still the same, and that he had the same opinion of it as ever he had, netwithstanding all her failings and infirmities; and therefore expresses it in the very same words he had used before her backslidings from him. 4. To manifest the unchangeableness of his love towards her; that he is “Jesus, the same to-day, yesterday, and for ever;” that is “the Lord that changes not, and therefore the sons of Jacob are not consumed.” But having explained these words in chap, iv., I shall not consider them any farther here; but only just observe some variations and differences between them, though they are not indeed very material. In ver. 5, the word mount is omitted, which may be supplied from chap. iv. 1. lu ver. 6, the word sheep is expressed, which is understood in chap. iv. 2, as are the words even shorn omitted here, though expressed there. In ver. 7 is wholly omitted that part of the description which concerns the beauty of the church’s lips and speech; though it is added at the end of the sixth verse by the Septuagint; but is not in the Hebrew copies; neither is it taken notice of by the Targum on the place: nay, the Masora on chap. iv. 3, remarks some words as only used in that place, and therefore this was not repeated here in the copies then in use.

Verse 8. Tlere are threescore queens and fourscore concubines; and virgins without nmnher.

Verse 9. My dove, my undefiled, is but one; she is the only one of her mother; she is the choice one of her that bare her: the daughters saio her, and blessed her; yea, the queens and the concubines, and they praised her.

Christ having commended the church’s beauty, both in general ani in particular instances, as she might ba considered by herself, without respect to others, in the preceding verses; now commends her, as she might stand related to, or be compared with others. And,

I. The persons with whom she stands compared, and to whom she appears jjreferable, are “queens, concubines, and virgins without number.”

II. The things in which she appears to be preferable to them, are, First, That she “is but one.” Secondly, “The only one of her mother.” Thirdly, “The choice cue of her that bare her.” And then,

III. Her beauty is commended by the notice the “daughters, queens, and concubines” took of it; who, as soon as ever “they saw her, blessed and praised her.”

Q’OjVd quidam vocem compositam volunt ex ;7D divjeit, and riTDN uxor, quasi uxor divisa vel dimidia, Buxtorf. secundaria uxores, Michaelis.

* Vid. Jarcliium in Gen. xxy. 6. Schindler. Lex.

I. The persons with whom she stands compared, and appears preferable to, are, “the threescore queens, and fourscore concubines, and virgins without number,” mentioned in ver. 8, which words may be considered, either as au assertion that there are so many, a certain number being put for an uncertain one; or else, as a supposition, though there may be so many, yet “my undefiled is but one,” &c. Queens are those who were the principal wives of kings, who brought portions with them; whose children inherited, and they themselves with their royal husbands, bad the management of affairs. Concubines are secondary wives, or half wives, as the word may be rendered; they were such who brought no portions with them;” and though they were admitted to the fellowship of the bed, yet their children did not inherit, but had only some gifts given to them; nor had they themselves any share in the government of the house, but rather acted like servants under the other; such were Hagar, Zilpah, Bilhah, &c. “The virgins without number,” are unmarried persons; these were the /naids of honour, who waited and attended upon the queens. Now there are in the words au allusion either to the custom and practice of kings and great persons, who had more wives than one, had many concubines, and a large number of virgins to attend upon them; and this was not only the practice of Heathen, but also of Jewish princes, as David and Solomon; which latter, more especially, had a large number; and it is thought that a regard is had more particularly to his queens and concubines in this text; for which reason some have thought that this book was written before he gave so great a loose to his lusts, as we find he did; for we are told, 1 Kings xi. 3, that he had “seven hundred wives, princesses, and three hundred concubines.” Or else, the allusion is to a nuptial solemnity, and the ceremony of introducing the bride into the bridegroom’s house, who used to be attended with a large number of persons of distinction: so four times sixty virgins are said to attend the nuptials of Menelaus and Helena :** see Psal. xlv., between which and this song there is a very great resemblance; and perhaps that was the plan of this: there the queen is represented as standing in “gold of Ophir,” which answers to Christ’s church and bride here, and means the same there: also “king’s daughters,” which answer to the queens here, are said to be among her “honourable women” who were attendants on her; and the “virgins, her companions,” are said to “follow her,” when she was introduced into the king’s presence.

Now by these “threescore queens, fourscore concubines, and virgins without number,” may be meant, either,

1st. The several kingdoms and nations of the

Pentaglot. fol. 1508. David de Pomis, Lex. Heb. fol.

143. 1. and Kimchi lib. Shorash. in voce ‘<U3’?’’D. ‘• Theocrit. Idyll. 18. v. ‘H.

2ir)

world: and by queens may be meant those kingdoms and countrieSj which are more large, rich, and flourishing; by concubines, those which are inferior to them, either in largeness, riches, or nunibers: and by virgins, the vast multitude of inhabitants which fill them: and then the sense is this: though there are many large, rich, and populous nations in the world; yet my church is preferable to them all: these all put together, cannot equal her; for “as the lily is among thorns,” and is preferable to them: “so my love is among the daughters,” the nations of the world, and is preferable to them all. Or,

2ndly. By them may be meant false churches, who pretend to be the true spouse of Christ, but are not so: by queens may be meant, those who boast themselves of their riches and numbers, and would be esteemed on that account the true bride of Christ; as the church of Kome, who “saith in her heart, I sit a queen, and am no widow;” and yet is an harlot, nay, “the mother of harlots.” By concubines such who are inferior in wealth and numbers, but equally corrupt in principles, and which make the same pretensions the others do; such are the Arian, Socinian, &c., churches: and by “virgins without number,” the large multitude of poor, weak, and ignorant people, who are seduced and carried aside by them. But now Christ’s church, though it does not make so great a figure in the world; nor does it appear in so much external pomp and splendor; nor has it the riches and numbers that these may have; yet in (Christ’s esteem is preferable to them all. Though,

3rdly. Others’^ think, that the several sorts of preachers in the church are here intended: and that by queens, are meant ministers of the first rank; who are faithful to Christ and his Gospel, and are instrumental in bringing forth many souls unto him: and by concubines, such who “corrupt the word of God, and handle it deceitfully:” who are “false apostles, deceitful workers, transforming themselves into the apostles of Christ:” who seek not Christ but themselves: not his honour, bat their own applause: and by virgins, such who, though regenerated, yet at present are not fit for the ministry, but are training up for it in the several churches or schools of learning: and may be such, whom the apostle calls novices: 9io( a novice, i/eo(pvTov, a young tender plant; one that is newly planted in Christianity, and has arrived to some knowledge of the Gospel, but as ye; not fit for the office of a bishop. But,

4thly. The words seem rather to be understood of the several degrees of believers.’’ By queens, may be meant believers of the highest form; such whom Christ has honoured with greater gifts and larger measures of grace; in whose hearts and lives grace reigns more gloriously than in others; and who have a greater nearness to Christ, and more communion with him than others have: and

Alcuin in loc. Thorn, and Bade in Sanct. ia loc. So Durham in loc. and Nyssen. ilomil. lh.

by concubines, believers of an inferior sort, who are of a more servile and legal spirit, have more of” a spirit of bondage than thespiritof adoption;” but yet these have fellowship and communion with Christ at times; and by virgins, young converts, new-born babes, that have not so much experience as either of the former: so that this distribution of believers unto “queens, concubines, and virgins,” seems to suit with the division of them into “fathers, young men, and children,” which is made, 1 John ii. 13, 14; and what seems to strengthen this sense of the words, is their blessing and pr.Hising the bride in the following verse. In an ancient tract of the Jews, called Midrash Hanneelam,^ the queens, in the next verse, are said to be the fathers or patriarchs; the concubines, the proselytes of righteousness; and the daughters, the daughters of Jerusalem. Now Christ’s church, considered as a collective body, is preferable to single believers, even to the greatest of them: and it is also well observed by one,’ that there are more concubines than queens, and more virgins than either of them; for there are more weak believers and babes in Christ, than there are strong ones; those of the highest rank and form are very rare; there are but few to be found in comparison of the other; but Christ’s bride comprehends them all, and is preferable to them: which is the next thing to be considered.

II. Christ, in ver. 9, commends his chm-ch above all those queens, concubines, and virgins; he gives her (wo excellent titles, which show her to be superior to others; the first of which, “my dove,” has been explained in chap. ii. 14; ,and the other, “my undefiled,” in chap. v. 2, and therefore need no farther explanation here. The things in which she appears to be pieferable to all these fore-mentioned persons, are.

First. That she is hut one, and they are many; which may be expressive, 1. Of the church’s fewness in number; who, if compared with the nations of the world, which is the first sense given of the former words, she is but like one to sixty or eighty, nay to an innumerable multitude; there are but few that are chosen, though many are externally called: Christ’s church is a remnant, according to the election of grace; it is but one of a city, and two of a family that Christ brings to Zion; they are but a little flock, to whom the heavenly kingdom is bequeathed. 2. Of the church’s unity in herself. (1.) She is but one body as there are various members in a human body; and yet but one body; so likewise is the church, though consisting of many believers; as there are many sheep and lambs in a flock, and yet but one flock, under the care of one shepherd; many beds in a garden, and a variety of spices, flowers, herbs, and plants in these beds, and yet but one garden; even so, though there are many particular congregated churches, and in those churches many be-Theodoret. in loc. Psellus and Tres Patres in ib. in Zohar inGen. fol. 77. I. ‘Durham in loe.

lievers, yet there is but one “general assembly and church of the first-born, which are written in heaven.” (2.) She has but one Spirit, which actuates, and influences this body, the same Spirit that dwells in the head, Christ dwells in his body the church; and the same that dwells in the body dwells in every member of it; for though there are diversities of gifts, and various graces, yet there is but one Spirit who distributes them to the several members, for their use and profit. (3.) She has but one Head and Husband, Lord and Saviour: she has but one Head, to whom she holds, and from whom she receives life and nonrishment, and so increases with the increase of God; but one Husband, whom she owns and acknowledges as such, and to whom she is “espoused as a chaste virgin;” but one Lord, under whose government she is, and to whom alone she yields obedience: and but one Mediator, that she regards, and makes use of, and that is, “the man Christ Jesus.” (4.) Though the church consists of many members; yet being but one body united to one Head, and acturted by one and the same Spirit, they enjoy the same privileges; they are built upon one and the same foundation, Christ; they are washed in the same blood; they wear the same righteousness, and receive from the same fulness, “grace for grace.” (5.) They make a profession of one and the same faith; for as there is but one Lord, so there is but one faith; the doctrine of grace is invariable, it is like the author of it, “the sameyesterday, to-day, and for ever;” there never was another gospel, nor never will be; the faith which the church now professes, is what was “once delivered to the saints,” to be kept by them; and which they, standing fast in one spirit, should strive for the purity of; which cannot be, unless they are “perfectly joined together ia the same mind, and in the same judgment.” (6.) They are one in worship: the object of worship is one and the same: and so is the Spirit who assists them in it, as well as the form of it; for as there is but one Lord,andone faith, so there is but one baptism: whose subjects and mode of administration should continue the same, without any variation, until the end of time; and but one Lord’s supper: and so it may be said of every other ordinance, and of every part of religious worship; for saints, as they worship one and the same God, under the influences of one and the same Spirit, and in the same way; so likewise should they, with one consent, which they cannot be said to do, when an ordinance is administered by some one way, and by some another. (7.) They are one in affections, or at least ought to be; their chief business should be to “keep the unity of the Spirit in the bond of peace,” and that from the aforesaid consideration: for this is one end of their calling, the glory of their profession, and a distinguishing

‘N’n ma munda ipsa genitrici sure, Montanus; piira est genitrici suae, Cocceius, Mercerus; puram illam apud genetricem suam, Junius. ‘’ Dinon

character of their being the disciples and church of Christ. 3. This may be also expressive of her being the only spouse and bride of Christ: “my dove, my undefiled, is but one;” that is, though other princes may have their sixty queens and eighty concubines, and an innumerable company of virgins to wait upon them, yet I have but one, and am well satisfied with her; I desire none but her; my one is preferable to their many; as she says, “I am my beloved’s:” that is, I only am his, he has none beside me, and “his desire is towards me,” and to none else.

Secondly. He says, that “she is the only one of her mother.” By her mother is meant “Jerusalem, which is above, which is the mother of us all;” and by her being “the only one of her mother,” we are to understand that she had no other but her: for though we read, in chap. i. 6, of “her mother’s children,” yet we are to understand them of carnal professors; who had the name, but cot the nature of children; were not true sons of the church, were bastards, and not sons. Or else the meaning is, that she was to him as a mother’s only child; no mother could more tenderly love an only child, than he did her: so that it may be expressive of that strong affection and tender passion which he bore to her.

Thirdly. He says, that “she is the choice one of her that bare her,” which is a penphiasis of her mother; and her being the “choice one of her,” shows how much she was valued and esteemed by her; of all her mother’s children, she was loved the best. Moreover, the word may be translated, “the pure or clean one:”^ and so she is as clothed with that “fine linen, clean and white, which is the righteousness of the saints,” as washed in Christ’s blood, which “cleauseth from all sin;” as sanctified by the Spirit, purified by faith, and sprinkled with clean water, the grace of the everlasting covenant; also, as she was free from the pollution of error and false worship; was of an unspotted conversation; and was now, or at least had been lately, in the furnace of affliction, where Christ had purified her, and made her white and clean.

III. Christ commends her beauty, by observing what notice the daughters, queens, and concubines took of it, and how much they praised and commended her for it: “The daughters saw her, and blessed her, the queens and the concubines, and they praised her:” it may seem strange that concubines should praise a queen; but it was not unusual in the eastern countries; with the Persians, as the queen admitted of many concubines, by the order of her lord the king; so the queen was had in great vcnei’ation, and even adored by the concubines.’’ Which may be understood, 1. 01 the great esteem which the church had or should have in the world, and that

in Persicis apud Atliensei Deipnosophist. 1. 13, c. 1. p. 4.=)6.

from the great meu of it; which will appear more, visibly in the latter day, when those prophecies shall be fulfilled, of which we read in Isa. xlix. 23, and h. 3, 10, 11, when kings shall be her nursing fathers, and queens her nursing mothers; and God’s Jerusalem, the church, shall be the praise of the whole earth. Or, 2. Of the great value and esteem which professors, and especially young converts, have of the church; in whose eyes she is “the fairest among women:” who, as soon as ever they saw her, were ravished with her beauty, loved her, and wished themselves as happy as she: for, 3. They blessed her; that is, accounted her happy; as well they might, seeing she was “blessed with all spiritual blessings in Christ;” and indeed whether we consider the saints, either as to their entertainment in God’s house, or their employment there, it may be said of them what the queen of Sheba said of Solomon’s servants, 1 Kings x. 8, “Happy are thy men, happy are these thy servants which stand continually before thee, and hear thy wisdom.” And, 4. They wished all happiness to her, and prayed for it, which also may be the sense of the words, “they blessed her;” see Psalm cxxix. 8; they prayed for the peace of Jerusalem, which was their duty; and in doing which, they show their affection to the church: nay, 5. They not only thought well of her, and wished well to her; but they also praised her, that is, they spoke well of her, and highly commended her beauty: so that Christ was not alone in his opinion of her; for others thought her to be an accomplished beauty, as well as he: and this, as it serves to commend her beauty, so its being taken notice of by Christ, shows how much he was pleased with it, for as those that touch his people, “touch the apple of his eye:” and whatsoever is spoken against them, he takes as spoken against himself; so, whenever they are praised and spoken well of, he is well pleased with it.

Verse 10. Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

These are either the words of Christ, commending and wondering at the beauty of his church, and confirming the daughters’ praises of her; which shows that they were neither wrong, nor were they alone in their opinion of her; for she was an astonishing beauty in the eyes of him, who seeth not as man seeth, neither judges after the outward appearance: or else, they are the words of the daughters of Jerusalem continued; and this I rather incline to, for the following reasons: 1. The connection between this and the preceding verse is very easy; especially if we supply the word saying, as it is sometimes done, as in Jer. xxxi. 3, and so read the words thus: “the daughters saw her, and blessed her; the queens and the concubines, and they praised her,” saying, “Who is she that looketh forth as the morning?” &c. 2. This gives a ready answer to such a question that she might be asked, Wh.at was it the daughters, queens, and concubines said of her, when they gave her commendations, declared her the happy person, and sung her praises? why, it was this, “Who is she that looketh forth as the morning?” &c. 3. It confirms what Christ had said of her, in ver. 4, that she was “terrible as an army with banners;” that they had just the same opinion of her as he had, and therefore used the same words: but if they were supposed to be the words of Christ, it would make a manifest tautology, which is scarce to be allowed of in the same commendation. 4. It best agrees with other parts of this song, which appear to be the words of the daughters of Jerusalem, as chap, iii. 6, and viii. 5. 5. The Targura, or Chaldee paraphrase upon this text, takes them to be the words of the people or nations of the world, which, in this paraphrase, are sometimes understood by the daughters of Jerusalem. Aud though the words are interrogatory, yet they are not the effect of ignorance, but of wonder and surprise. These daughters were not ignorant of the church; they knew who she was, but veere surprised at her glory and beauty: the way of speaking is much like that in Isa. lxiii. 1, “Who is he that Cometh from Edom,” &c. Having now considered whose words they are, I shall in the next place consider the words themselves, and the meaning of them: and they may be expressive.

First. Of the state and condition of the church in the several ages of the world; especially in those three remarkable ones, that before the law, that under the law, and this under the gospel. There is a manifest gradation in the text; and this appears in the church, in those several periods: in which there was an increase of her faith, light, knowledge, and glory. Aud,

1st. The state of the church before the law was given, from Adam to Moses, may be intended in the first expression, “ho is she that looketh forth as the morning?” And here give me leave to observe, 1. That Adam’s sia brought not only a night of darkness upon his own soul, but also upon all the world besides: man, who in his first creation was endued with light and knowledge, is now become a poor, dark creature, by the fall; nay, in darkness itself: he is born and brought up in darkness, and walks on in it, not knowing whither he goes, until he is called by divine grace; when he appears to be a child of the day, and not of night, nor of darkness. 2. The first display of grace to fallen man, which was in the garden, after the night of darkness had invaded his soul, was like the dawn of the morning; when the seed of the woman, the glorious Messiah, was made known to Adam: as who should break the head of the serpent, and so- redeem him, and those of his fallen race, whom God had set apart for himself: this struck the light of joy and comfort into his soul; those dark and dreadful

apprehensions he had of things, in a great measure then vanished and disappeared; this breaking up of covenant grace unto him, was like the break of day, or like the first appearance of a glorious morning; and as for Satan, whose works are works of darkness, and cannot bear the light; like a beast of prey he leered off, and lurked into his den, when this morning light thus first broke out: this was the first appearance and revelation of grace to fallen man. 3. This light of grace, which now began to show itself, like the morning light, increased yet more and more: there were greater breakings forth of it afterwards; not only to Adam himself, who was taught by God the way of sacrificing, and therein to look by faith’tothe great sacrifice, Christ, who was to be offered up for the sin of man; but also to succeeding patriarchs, particularly to Noah, who found grace in the eyes of the Lord, became a preacher of righteousness; and that not of moral righteousness only, but also of evangelical, even the righteousness which is by faith: but more especially to Abraham, to whom it was promised, that the Messiah should be of his seed, and in that seed all nations be blessed; there was so great a discovery of grace made unto him, that the gospel is said to be preached unto him: and then to his grandson Jacob, there was a greater discovery made; for not only the Messiah was revealed unto him as God’s salvation, which he says he waited for, and that he should be of Abrahara’s seed; but also more particularly, that he should spring from the tribe of Judah: the time of his coming is pointed out by him, as well as the glory and magnificence which should attend him, by a mighty confluence of people to him, in that famous prophecy of his. Gen. xlix. 10; thus the morning-light of the gospel went on apace, and increased exceedingly. But, 4. Though here was light broken forth, and that increasing, yet it was but small, in comparison of what appeared in after ages: the first display of grace seems rather to be by way of threatening to Satan, than by way of promise to fallen man; and though it was made known to our first parents, that the Messiah should be the seed of the woman; yet perhaps it was not so clearly revealed, till Isaiah’s time, that he should be born of a virgin; which might be the reason that our mother Eve was so mistaken in the birth of her first son, as to imagine that she had got the Messiah; for so those words, in Gen. iv. 1, according to some, may be read, “I have gotton a man,’ the Lord;” and Jonathan Ben TJzziel, ia his Targum on the place, paraphrases it thus, “I have got the man, the angel of the Lord;” but she could never have thought so, had she known that he was to be born of a virgin. More-

‘Vid. Eeuchlin. Cabbal. 1. 1. p. 739. Vid.

Targum in Cant. i. 1. ‘Luna distat a sole, cujus lumine collustrari putatur, Cicero de Divinatione, I. 2. c. 43. ■” Tanto lormosis forrnosior omnibus ilia est, Ovid. Leander Heroni, v. 73. Pulchrior tanto tua forma lueet, Scneeje Hippolytus. act. 2. chorus, v.

over, the greatness of his person, his several offices, of Prophet, Priest, and King; the nature, efficacy, and end of his sufferings; his resurrection, ascension, and session at the Father’s right hand; are more clearly spoken of by David, in his book of Psalms, and by Isaiah, in his prophecy, than were before; and no doubt but there was more light in the church, in David’s, Solomon’s, and more especially in Isaiah’s time, than there had been in ages preceding. But yet, 5. Those discoveries of grace, which were made before the law was given, like the cheerful morning, brought joy and comfort along with them, particularly to Adam; who stood trembling, expecting every moment to have the awful sentence of wrath pronounced, and the severe stroke of justice given; when on a sudden grace appears, a Saviour is revealed; and the darkness of guilt and horror which filled his soul disappears, and in the room of it an universal joy and pleasure diffuses itself. The” Jews’’ tell us of ten songs that are sung in the world; and the first, they say, was that which Adam sung when the Lord pardoned his iniquity; and indeed he had a great deal of reason for it. Nay, it was not only joy to Adam; but also to all the angels in heaven, who stood astonished and surprised to see all human nature lost at once, and that to all appearance irrecoverably; but whilst they were waiting to see what the issue of things would be, a glorious display of grace is made; the way of salvation, by the incarnate Son of God, is opened; which caused these bright seraphs to clap their wings, and these morning stars to sing together, “Glory to God in the highest:” for if they rejoice at the conversion of a single sinner, much more would they at the tidings of salvation to Adam, and to so many of his race; and so all after- discoveries of grace, to succeeding patriarchs, were more or less attended with joy and pleasure; it is particularly remarked of Abraham, John viii. •56, that he saw Christ’s day, and was glad.

2ndly. The state of the church under the law, may be represented under the second expression, “fair as the moon;” which, though it receives its light from the sun,l yet splendour and brightness are ascribed to it, Job xxxi. 26, and by other writers,™ it is represented as fair and beautiful; and the beautiful form of persons is expressed by it.” Such was the nature of divine worship under that dispensation, that, it may very aptly be set forth by this phrase; and I cannot but be of opinion, that the ceremonial law is intended by the moon, which is said to be under the church’s feet, in Rev. vii. 1, for though it was abolished by the death of Christ, yet it was kept up and maintained by many of the Jews, even of those that believed; so that it was one of the greatest diflSculties that

740. Aurea luna, Ovid. Metamorph. 1. 10. fab. 9.

•” Vid. Barthii Animadv. ad Claudian. de Nupt. Honor, v. 2. 3. So particularly the beauty of Hero is described by the white- checked, rising mom, Museus de Hero, &c. v. 67.

the Christian church had to grapple with; for though it was under the feet of Christ, yet it was a long time before it was under the feet of the church; and a wonder it was when it was accomplished; for persons are natui’ally fond ef ceremonies; and many had rather part with a doctrine, or an ordiuance of the Gospel, than with an idle ceremony, or an old custom, though never so ridiculous; and this was in a great measure the case of the Jews; “Thou seest, brother,” says James to Paul, Acts xxi. 20, “how many thousands of Jews there are which believe, and they are all zealous of the law.” Now the ceremonial law may be very aptly represented by the moon; for, 1. It consisted much in the observation of new moons; its solemn feasts were governed by them; see 2 Chron. viii. 12, 13, Isa. i. 13, 14, Amos viii. 5, Col. ii. 16. 2. There was some light in it, and it gave light to the saints in the night of the Jewish darkness; it pointed out Christ unto them; and was their schoolmaster, to teach and lead them to him. But, 3. Like the moon, it was the lesser light, that which ruled by night, and not by day: the light it gave was inferior to that which saints have under the Gospel-dispensation. 4. As the moon has its spots, so had this its imperfections; had it been faultless, there had been no need of a new dispensation, to have succeeded; but God had provided some better thing for us. New Testament saints, that they, the Old Testament saints, without us should not be made perfect: for this law could not make them so; it could neither perfectly sanctify, nor justify, nor expiate sin. 5. Like the moon, was variable and changeable: it is done away; this middle wall of partition is broken down: this hand-writing of ordinances is blotted out; it is not only like the moon in the wane, waxen old, but is also entirely vanished away. But now, notwithstanding all this, the church, as considered in her observance of the ceremonial law, was fair; there was a beauty in that kind of worship; the laws of it, being the ordinances and institutions of God, and when performed in faith, and according to the will of Gud, were amiable and lovely. But,

3rdly. The state of the church under the gospel-dispensation, may be said to be “clear as the sun:” for now the glorious “Sun of righteousness” is risen, that great “light of the world” has appeared, and made “that day,” which, by way of emphasis, is so often spoken of in the books of the prophets; now the shadows are fled, and gone, Christ, the substance, being come;

of the Lord, and are changed “into it. Some Jewish writers” interpret this of the coming of the Messiah, and redemption by him, before whom darkness will flee away.

Moreover, as there is one glory of the moon, and another glory of the sun, and that of the sun far exceeds that of the moon; so the glory of the Gospel dispensation far exceeds that of the legal one: if the church was then “fair as the moon,” she must be now “clear as the sun.” The excelling glory of the gospel dispensation is set in a true light by the apostle, in 2 Cor. iii. 7 — 10. Now,

4thly. The church, in all these several periods, whether she be considered before the law, or under the law, or under the Gospel, is “terrible as an army with banners;” the church was always militant in all ages of the world; and as she never wanted enemies to fight with, so she never wanted a leader, and a commander to march before her; nor proper officers to keep her in order: nor suitable armour to put on and use; nor did she ever fail of victory, but was always “more than a conqueror through him that loved her;” and so was like a well ordered or well-disciplined army, terrible to her enemies.

Secondly. The state of the Christian church, from the times of Christ and his apostles, until his second coming and presentation of her to himself in glory, may be here represented. And,

1st. The primitive church, or that in the age of the apostles, may beiinteudedby the first expression; “Who is she that looketh forth as the morning?” for then the morning of the Gospel light broke, and swiftly and suddenly spread itself over the nations of the world; it produced joy and gladness wherever it came; and moved on irresistibly, maugre all the opposition that was made against it; and could no more be stopped in its progress, than the morning-light can.

2ndly. The state of the church, in some after ages, may be set forth by the next phrase, “fair as the moon,” it being variable and changeable; and like the moon, had different phases and appearaoces; sometimes lying under sore trials and grievous persecutions, and at other times enjoying rest and peace; sometimes retaining the doctrines and ordinances of the Gospel in their power and purity, at other times overrun with errors and heresies.

3rdly. The church being said to be “clear as the sun,” may either be descriptive of her state and condition in Constautine’s time, when she was “clothed with the sun;” was in a great deal of

jreater light, and more knowledge, with clearer splendour and glory; had the moon, the ceremofaith, are the saints possessed of than they were under the law; “the least in the kingdom of heaven, is greater than John the Baptist:” now saints, not with faces veiled, but with open face; not through cloudy shadows and cloudy sacrifices; but as in a clear, transparent” glass, behold the glory

nial law, “under her feet,” and “a crown of twelve stars upon her head,” the glorious doctrine of the twelve apostles; and were as terrible to her adversaries “as an army with banners:” or else, the state of the church in tjie latter-day-glory; when” the light of the moon shall be as the light

Vid. Yalkut in ioc.

of the sun,’ and the light of the sun shall be sevenfold:” or else, as glorified in heaven, enjoying consummate happiness with Christ in the kingdom of his Father; where “the righteous shine forth as the sun,” and are out of the reach of all their enemies.

Thirdly. These words may also be expressive of the state and condition of particular believers, who, in their first conversion, may be said to “look forth as the morning;” their light and knowledge being but small, and their faith weak; but yet like the morning-light, iucreasing; for “the path of the just is as the shining light, which shines more and more unto the perfect day:” as also her being compared to the morning, may intend the beauty P and glory of believers, both in their faith and walk; “she looks forth as the morning:” the look of faith is exceeding beautiful in Christ’s eye; see chap, iv, 9; or, “goes forth as the rising raoru,”i as the Vulgate Latin reads it; that is, her talk and conversation is exceeding comely. Moreover, believers, as to their sanctification, may be said to be “fair as the moon,” which has its spots in it; and what light it has, it derives from the sun: so the sanctification of believers is imperfect, and all the light, grace, and holiness they have come from the Sun of righteousness; but then as to their justification, they are clear as the sun, all fair, and no spot in them; and in their faith and conversation are terrible to their enemies, as an army with banners.

Verse 11. I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.

These are either the words of the church, or of Christ. Some’ take them to be the words of the church, who not finding Christ on earth, sought him in the heavenly paradise, which they understand by this nut garden; and by her going down into it, the lively exercise of her faith on the unseen joys and glories of it, in looking to them, seeking of them, and pressing after them: though others,’ who also understand them as the words of the church; think that they represent her as giving a reason why, upon his departure from her, she went not only into the city, but also into the fields, and that in the niglit-season, which might not appear so reputable to one of her sex: therefore

p So of Helena, in Theocrit. Idyll 18. v. 2fi. it is

said, Aai? avTeKKoiau Kalov htttjpatlie ■npoamirov, that she

showed her beautiful face as the rising morn.

1 Homer often describes the moruiug by her rosy fingers, poio&aK-rvXo’i iiuif, Iliad. 1. v. 477. and passim; so Theocritus, poSoTrtix“”! Idyll- 2. and as clothed with a saffron garment, j/wt upouoireTrXof, Iliad. 8. v. 1. and 19. v. 1. so, aurora lutea, Virgil. iEneid. 1. 7. v. 26. and as beautiful and divine, Iliad. IS. v. 255. and fair-haired, Odyss. 5, v. 390. and as on a golden throne, and comely, Odyss. 15. v. 56, 250. A shining brightness is ascribed to it, Nitor aurorae, Lucret. 1. 4. V. 542. Kubescebat aurora, Virgil. jEneid. 1. 3. v. 521. ‘Diodat. in loc. ‘Theodoret. in loc.

to wipe off all reproach, and remove all suspicion of evil designs in her, as well as to inform him how she had employed herself during his abseuce, she tells him that she went into the nut-garden, to inspect the fruits of it, and to see in what case the vines and pomegranates were. Though 1 rather think that they are the words of Christ declaring to his church where he went, and what he employed himself about, when he departed from her; and that he was not even then altogether unmindful of her; but narrowly looked into the state and case of her, and her members, when she thought he was at a distance from her; and this agrees with what Christ had said, in chap. v. 1, “I am come into my garden,” &c., and also confirms what she had said, v. 2, of this chapter, “My beloved is gone down into his garden,” &c. Besides, it best suits with him, who is the owner of the garden, to look after the fruits of it, and to see in what case it stands: moreover, this was the usual place of Christ’s residence. Taking them then to be the words of Christ, there are two things to be considered.

I. What is meant by this “garden of uuts,” into which, Christ says, he “went down.”

II. The end of his going there; which is threefold. 1st. “To see the fruits of the valley.” 2ndly. “To see whether the vine flourished.” 3rdly. Whether “the pomegranates budded.”

I. I shall inquire what is meant by this “garden of nuts,” into w’iiich Christ is said to go. Some Jewish’ interpreters understand by it, the second temple, which was built by the commandment of Cyrus king of Persia, but it seems better to understand it of the church of Christ, which is compared to a garden, in chap. iv. 12, and for what reasons has been there shown: and Christ being said to go down into it, may be au allusion to Solomon’s gardens, which lay low, and required a descent unto them from his palace; and this not only is expressive of the state and condition of Christ’s church, but also of his condescension in visiting it, as has been observed ou ver. 2. Now this garden here, is said to be a “garden of nuts;” a garden where nut-trees only grew; for the ancients had places appropriated to such trees,” and with propriety might be called nut-gardens; though, by what follows, there seem to be vmes and pomegranates, and other fruits, as well as nuts, in this garden; nuts might be the principal tree, whence it had its name.

and Tres Patres in lb. So Athanasius Synops. Sacr. Script. 1. 16. interprets it of Jerusalem, the church, who observing the faith of the children, and the philanthropy of the Word, says this; and by the garden of nuts, he understands the scriptures, which are hard without, but spiritual within; and the Ethiopic version renders the words. My beloved is gone down, &c. Targum and R. Sol. Jarchi in loc. Lyra

interprets it of the temple of Solomon: but the Cabalistic doctors interpret it of nialcuth, or the congregation of Israel, Lexic. Cuba!, p. 24, 240. Quicquid nobile ponticis, nuuncetis Statii Sylva. 1. 1. ode 6. v. 12.

The words are by some™ translated, “the pruned a;arc’eas,” or “the gardens of pruning or hearing:” deriving the word from a root, which signifies to cut or sheer; and so signifies that it is a garden well-dressed, and pruned, and kept in good order: and so indeed is Christ’s church; and therefore is opposite to, and different from the field and vineyard of the sluggard, Prov. xxiv. 30, 31, which was neither in good order, without nor within; without, its stone-wall, its fence, was broken down; and within, it was all overrun with thorns and nettles: but Christ’s garden is in a much better case; for, 1. It is well fenced with sovereign, powerful, and distinguishing grace; nay, God himself is “a wall of fire” about it, and has appointed “salvation for walls and bulwarks “all around it; so that it is strongly enclosed, and well secured from the” boar out of the wood “wasting it, and from” the wild beast of the field “devouring it. 2. It is well planted; it is not an empty garden within, but is well stored with plants of all sorts, and those the most excellent, as appears from chap. iv. 13, 14, it is filled with “trees of righteousness,” which are laden with the fruit thereof, and therefore are very valuable. 3. It is well pruned; for as Christ is the vine, the principal plant in this garden, on which all others grow, and fi“om whence they receive their life and nourishment; so Christ’s “Father is the Husbandman, the Vine-dresser, the Keeper of the garden, and he keeps the plants in good order;” for “every branch that beareth not fruit,” he lops it off, and taketh it away; and “every branch that beareth fruit, he purgeth,” or pruneth it, “that it may bring forth more fruit,” John xv. 1, 2. 4. It is well watered; as the Lord is the keeper of it, so he “waters it every moment” with refreshiug dews and delightful showers of divine love and grace; there is a fountain in the midst of it to water all the beds, and this is Christ himself; who therefore, in chap. iv. 15, is called the “fountain of gardens;” who also is the “well of living waters;” and whose grace is as “streams from Lebanon:” so that every particular believer, every plant here, is “like a watered garden, and like a spring of water whose waters fail not.” 5. It is well weeded; there are tares growing up in Christ’s field, and weeds in his garden, such as hypocrites and carnal professors; and Christ sometimes weeds his gai’den of many of these; and that by causing the sun of persecution to arise upon them, which scorches and burns them up, they not having root in themselves; he sometimes takes his fan in his baud, and with it purges his floor of the chaff, and clears his churches of such sort of persons as these; but this he will do more

“Ad hortos putatos, Junius and Tremellius; tonsionis, Piscator; hortum putationis, Marckius.

effectually at the last day, when he shall send his angels to “gather out of his kingdom all things that offend, and them that do iniquity,” Matt, xiii. 41.

Moreover, by these well-dressed or pruned gardens may be meant, those particular churches of Christ, which are regularly formed, are in good order, and are well disciplined; whose members are lively in the exercise of their faith, walk agreeably in their lives and conversations; are zealous for the truths of the gospel, and for the maintaining the ordinances of it in their purity; and are not remiss in dealing with offenders, whether they be immoral in their lives, or erroneous in their principles, such were, in a great measure, the churches of Ephesus and Colosse, see Rev. ii. 3, Col. ii. 5, and with such churches Christ delights to be: and these may expect his presence.

But the word,^ though only used in this place, is by Jewish writers generally rendered a tiul; and so it is by the Septuagint, as well as by our translators and others; this is very properly taken notice of in this love-poem: it being usual for new-married persons to get nuts, and throw them among children to make pastime; and to signify, among other things, that they now renounced childish things.^ And by the garden, is meant the church of Christ, as has been observed before; and by the nuts which grow in this garden, from whence it has the name of a nut-garden, aee meant believers; who may be called so, for the following reasons: 1. Because though they are mean and abject without, yet are glorious and valuable within: the “king’s daughter is all glorious;” the inside of a believer, like that of the nut, is the best part of him; the outward appearance of saints is but mean, and the world judging according to that, not capable of seeing any farther, look upon them as the ofl’scouring of all things: but Christ, who knows their iuside as well as their outside, knows what they are by his grace, as well as what they are by nature, that though they are black in themselves, yet are comely in him; he reckons them the excellent in the earth, in whom is all his delight. 2. Because of their several coverings: in the nut there are the husk and shell, and besides these, an inward covering: believers have several coverings; they have ttie robe of Christ’s righteousness to cover them, which may answer the shell of the nut; being lasting and durable, will abide for ever, and will bring the soul that is enwrapped in it safe to glory: there is also “the new man,” or garment of sanctification, which is put on by the believer; and this may answer the inward covering of the nut, as being more thin and tender, weak and imperfect; and then there is likewise the outward

&c. Virgil. Bucolic, eclog. 8. v. 30. Da nuces pueris, CatuUi Julia; Epithalam. ep. 59. v. 131. Et. nucibusrelictis, Persii Satyr. 1. v. 10. Vid. Plin. 1. 17. c. 22. Cliartar. de Imag. Deorum, p. 87. and Kipping. Antiq. Horn. 1. 4. c. 2. p. 697.

garment of a gospel-conversation; and this may answer the husk of the nut, as being the coarser and more imperfect covering, which, continually needs washing in Christ’s blood. 3. Because of their hardiness in enduring afflictions; they wade through a sea of troubles in this world, before they enter the kingdom; and this they do with becoming cheerfulness, patience, courage, and magnanimity of mind; they “are troubled on every side, yet not distressed; are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed,” 2 Cor. iv. 8, 9, and that because they are supported under all these trials and exercises, and carried above them by a superior power. 4. Because of their hiddeuness; the best part of the nut is hidden; the saints are hid from everlasting, in the bosom of the Father, in the hands of the Son, and in the everlasting covenant of grace; until they are made openly to appear to be the people of God, by powerful and efficacious grace in conversion, and therefore are called God’s “hidden ones;” and after conversion they are hidden from the men of the world; the work of grace upon their souls is hid from them, and therefore called “the hidden man of the heart;” their joys and comforts are hidden from them, and so indeed is their whole life of grace here, as well as their life and glory hereafter: for though they are “the sons of God, yet it does not appear” so fully to themselves, much less to the men of the world, “what they shall be.” 5. Because of the safety and security both of their persons and their graces: nuts, in the greatest showers of rain, have only their outside washed the more, but their iuside remains untouched, and is no ways hurt; so saints are safe and secure, notwithstanding all the floods, storms, and tempests of temptations, persecutions, and afflictions, being built upon the rock, Christ Jesus, and hid in him, the ark of the covenant; the inward principle of grace in them cannot be lost; that hidden seed is incorruptible, and will abide so for ever. 6. Nuts often grow in clusters; which may not only denote the multitude of believers, and their close adherence to Christ, his gospel, cause, and interest; but also their unity among themselves: and as it is a very pleasant and delightful sight to see nuts gi“ow in clusters; so it is much more to see “brethren dwell together in unity.” 7- Saints being compared to nuts, and to those of the best sort which grow in gardens, shows, that they have not only the shell of an outward profession, but also the kernel of true grace; some have only “the form of godliness, but deny the power thereof;” profess to know God in words, but in works deny him; have a name to live, but yet are dead; but such are not these who are here compared to nuts. 8. Their being compared to nuts, may denote

Vid. T. Bab. Chagigah, Ibl. 15. 2. and Shirhashirim Eabba in loc. Vid. R. Aben

Ezra in loc. who also applies the words to the Israelties. ‘’ Diodat. and Ainsworth in loc. Niix.

their preservation from the pollutions of the world, though in the midst of them; as a nut, though it may fall into the mire and dirt, yet the inside is no ways defiled therewith; so R. Solomon Jarchi, out of the Midrashes,^ explains these words of the impollution of the works of the Israelites, when they were in captivity among the nations of the world. 9. The kernel of the nut does not appear,” until the shell be broken -. the graces of God’s children generally show themselves most when they are under afflictions: for “tribulation worketh patience, and patience experience, and experience hope;” that is, makes those graces to appear more in their lively exercise; even as spice smells most when beaten in a mortar: moreover, this rich treasure of divine grace, which is put into our “earthen vessels,” will not be so clearly seen, until these vessels are broken in pieces; nor will the soul appear so beautiful and glorious, being clothed with Christ’s righteousness, and adorned with the graces of his Spirit, as when it is dislodged from “the earthly house of its tabernacle,” and is joined with the “spirits of just men made perfect.” 10. Some*” think, that not the common nuts, but the fruit, which we call nutmegs, are here intended; but such nuts grew not in those parts: rather, walnuts are meant, which the Arabs call ffauz or ffeuz, which is the same word that is here used; as walnuts were in great esteem in the eastern countries, among the gardens Solomon had, Ecel. ii. 7; one might be appropriated to these: and at Etham, about two miles from Jerusalem, Solomon had gardens, into which he had used to go early in a morning, as Josephus’ relates: pistacia-uuts were well known in Syria,’’ which joined to Judea, and which might have a part in this garden; nuts grew in Judea, of which Josephus makes mention, as in great plenty; and they are reckoned among the best fruits of the land of Canaan, Gen. xliii. 11, and if nutmegs were designed, they might be expressive of the fragrancy and sweet odour of the saints, as they are clothed with Christ’s garments, which “smell of myrrh, aloes, and cassia;” and as they are perfumed with “his ointments,” which is exceeding savoury. But,

II. Let us consider the end of Christ’s going down into this garden of nuts; which is,

1st. “To see the fruits of the valley.” By fruits, are meant the graces of the Spirit; the growth, actings, and exercises of which, Christ went down to take notice of: and these are said to be the “fruits of the valley,” because they grow upon humble souls, with whom Christ delights to be, and ou whom he bestows more grace; though it is a wonderful instance of his grace and condescension to vouchsafe a regard to such poor, low, mean, and worthless creatures: see Isa. lvii.

odorata, nux myristica, Buxtorf. Talmud. Lexic, col. 21. ‘Antiquitat. 1. 8, c. 7. s. 3. “• Plin.

Nat. Hist. 1. 13. c. 5. Athenaei Deiphosophist. 1. H. c. 17. p. 049. De Bello Jud. 1. 3. c. 9. s. 8.

25c

15, and lxvi. 1, 2. Some interpreters translate the words, “the shoots or fruits of the hrook or river;”’ agreeable enough to the Hebrew word,? which signifies a torrent, as well as a valley: and 80 are expressive of the fertile soil in which believers are planted, and which is the occasion of their fruitfulness; see Psalm i. 3.

2ndly. “To see whether the vine flonrished.” In what sense particular churches or believers in Christ may be compared to vines, has been shown on chap. ii. 13, who may be said to flourish, when they increase in number, gifts, and grace, and become fruitful in every good word and work, which Christ much looks after in his churches and in particular persons.

3rdly. To “feee whether “the pomegranates budded.” By pomegranates are meant believers; see chap. iv. 13, and by their budding, the beginnings or first puttings forth of grace in them; which Christ takes much notice of, and is highly well pleased with. And from all this may be observed, 1. The particular care and notice which Christ takes of his plants; he misses none, but goes from one to another; observes them all in what case they are, takes notice of the meanest, as well as the greatest; the fruits of the valley, as well as the vines and pomegranates. 2.. That Christ is well pleased with the fruitfulness of them; he has been at a great deal of labour and expense to make them so; for this purpose he has made, planted, dunged, and watered this garden; and now it must be some pleasure to him, to “see of the travail of his soul, and to have the pleasure of the Lord prosper in his hands;” for as herein is his Father glorified, so herein is he well pleased, that his people “bring forth much fruit;” see John xv. 8, Col. i. 10. 3. That he particularly takes notice of the first appearances and buddings of grace in young converts; these he has a tender regard for, and takes more than ordinary care of; see chap. ii. 13, Isa. xl. 11, and slii. 3. 4. That Christ has plants of various sorts and different growths in his garden; some vines, some pomegranates, and some nut-trees: all have gifts and grace differing one from another; some have ripe fruit upon them, others are blossoming, and some are but just bpidding forth. 5. Yet they are all fruit-bearing trees in Christ’s garden: there are none else mentioned here; and there are none in it, which are of his planting, but what are fruitful. Seeing then that Christ does so narrowly inspect the plants and trees in his garden, and expects fruit from every one of them; how much should we be concerned to be “filled with the fruits of righteousness!” lest when he comes into his garden, and finds no fruit upon us, neither in the blossom nor in the bud, he

•6«ii, Tov Kapirov -viav xeiMoppoK, Al. Interp. apud. Flam. Nobil. Not. in Var. Lect. Sept. Interp. Ut spectarumvirentes plantas ad torrentem. Tig. Version, gr =jn3 vallis torrens per vallem dicurrens, Buxtorf.

should give orders to cut us down for cumber-ground; Luke xii. 6, 7.

Verse 12. Or ever I was aware, my soul made me like the chariots of Amminadib,

These are either the words of the church, or else the words of Christ: if we consider them as the words of the church, then they may be expressive, either,

1st. Of that rapture which her soul was in, ia the views of those heavenly joys, which, some“* think, she had been taking notice of, and meditating upon in the former verse; which, whilst she was doing, “or ever she was aware,” her soul took wing, and fled as swiftly in thought’ towards those happy regions, as ever the chariots of Amminadib ran: she seems to be in much such an extasy as the apostle Paul was, 2 Cor. xii. 2 — 4, when he was “caught up into the third heaven, and heard unspeakable words, which it is not lawful for a man to utter;” who then knew not whether he was “in the body” or “out of the body,” and therefore in his account of it leaves it as a thing only known to God; so she here says, “or ever I was aware,” or, as it is in the Hebrew text “I knew not;”“” that is, scarce where I was, or, whither I was going; or whither I was in the body or out of the body, I cannot tell; so sudden was the snatch, so surprising the rapture, that I cannot tell what better to compare it to, than the swift run of Amminadib’s chariots. Or,

2ndly. Of her ignorance where Christ was, and yet her diligence in seeking of him; “I knew not” that is, where my beloved was: he departed from me, and was absent a considerable time, and 1 could hear no tidings of him; it is true, 1 had heard him say that he was come into his garden; but, alas! through my drowsiness and sleep I had entirely forgotten it, until discoursing with the daughters of Jerusalem about him, it came fresh into my mind; but even then, when I knew not where he was, “my soul made me like the chariots of Amminadib;” I ran about here and there in search ot him until I found him, as swiftly as ever his chariots did; see chap. iii. 1, 2, and v. 6 — 9. Or else,

3rdly. Of that prodigious haste she made, as soon as ever she knew where he was; and it is as if she should say. As soon as ever I understood that my beloved was gone down into his garden, to take a view of the trees and plants which grow there, and of the fruits of it; immediately, on a sudden, as it were at unawares, such was the strength of my love and affection to him, that I moved as swiftly after him as if I had been in one of the chariots of Amminadib. Or,

4thly. Of her courage and resolution in sur-

Diodat. in loo. ‘Nihil celerius mente, Cicero.

“■ ‘n5T n”? «’)’<”’’ Sept. UK ot&a, Symmachus; nescivi, Vulg. Lat. version, Mercerus; nescio quid rei sit, Tigurine version; non novi, Montanus; me neseientem, Cocceius.

mounting all difSculties for the sake of him; love makes persons bold and daring: “perfect love,” as the apostle says, 1 John iv. 18, “casts out fear:” and so it did in her; for she feared nothing that might befal her, and what did, did not discourage her; for though she was abused by the watchmen, and unveiled by the keipers of the walls, yet she drove on as briskly and as courageously as ever Amminadib drove on his chariots in the field of battle. Or,

5thly. They may be expressive of the modesty and humility of the church, in not thinking that such praises as those which had been given her, both by Christ and by the virgins in the preceding verses, belonged to her; “I knew not;” I did not think, being conscious to myself of my own imperfections, that such commendation belonged to me; but finding that they did, my soul made the greater haste to answer those characters, and to enjoy the company of him whom I dearly love; and therefore she takes her leave of the virgins, her companions, who had hitherto accompanied her in the search of her beloved, that she might be alone with him; which occasioned them to say, in the following words “Return, return, 0 Shularoite, return, return, that we may look upon thee.” Though 1 rather think, that these are the words of Christ, as those in ver. 11 also are, who having gone down into his garden, to observe the fruitfulness of the trees and plants of it, declares in these words in what case he found them, or rather, in what he did not; “I knew not,” or I did not perceive them to be in a fruitful and flourishing condition: and to this purpose Junius and Treraellius read the words, Nondum percipientem hcec, “Not yet perceiving these things;” that is, the vines to flourish, or the pomegranates to bud: therefore his soul put him upon using speedy methods to bring his garden and the plants of it, into a more fruitful condition. From whence we may observe, 1. That sometimes there may be but little fruitfulness appearing in the churches of Christ: faith may be very low, as to its actings and exercise; the life and power of godliness, may be much decayed; there may be but little warmth, zeal, and activity for Christ, his gospel, cause, and interest; the ministry of the word may meet with but small success; so that there may be no pomegranates budding, as well as no vines flourishing. But, 2. Christ will not always leave his churches in such a condition, but will make haste unto them, and bring them into a more fruitful state; he will come and revive his work upon the hearts of his people, and make them fruitful in every good word and work, he will bless the ministry of the word, not only for comfort and edification, so as his vines shall flourish, but also for conversion, so that the pomegranates shall bud forth. And, 3. It may be observed, that it is Christ’s presence that makes churches fruitful: as his absence causes a winter-season, both with churches and particular believers,

so his presence is as the returning spring which renews the face of the earth, causes the flowers to appear above ground; the pomegranates to bud, and the vines to put forth their tender grapes; he is that “Suu of righteousness,” by whose warm and quickening beams of light and love, souls “grow up as calves of the stall.”

Moreover, these words may be expressive of that transport of love, with which Christ was filled towards his church, which caused him so speedily to return to her, as is here intimated; “or ever I was aware,” that is, on a sudden, and in a surprising manner, my love and affection to my church broke out and discovered itself; which powerfully moved and inclined me to make speedy haste unto her, and afford her all the assistance I could, as well as grant her my presence, which she was so desirous of: not that we are to suppose that any thing comes to Christ at unawares, or is done inadvertently by him; but this he says to show the strength of his love, and in what a sudden and surprising manner it brake forth towards his church and people. And in these words may be considered these three things:

I. What it was that put him upon this speedy return to his church; “my soul made me,” &c.

II. In what manner this was effected, or what his soul made him to his church, in his return to her; it made him “like the chariots of Amminadib.”

III. Whose chariots these are which Christ’s soul made him like unto, or set him upon; or rather, who the persons are to whom his soi;l made him as chariots.

I. In these words we have an account of what it was that moved him to, or put him upon this speedy return to his church; which was not any worth or worthiness, love or loveliness in her; it was not her grace, nor the exercise of it, considered in themselves, but his own soul that moved him to it; that is, that love and aff’ection which he bore in his own heart towards her; it was this that moved him first to undertake her cause, assume her nature, and die in her room and stead; and it is this which causes him to manifest himself in a way of grace, and pay those love-visits to her, which he frequently does.

II. The manner in which this was efi“ected, or what his soul made him to his church and people, may be here also observed; it made him “like the chariots of Amminadib.” 1. Like these chariots he moved swiftly to her: Christ is a “present help” to his people in their time of need; he helps them, “and that right early;” he makes haste, and delays not to afford them his assistance; for which reason he is said to be as “a roe or a young hart, leaping upon the mountains, and skipping upon the hills,” in chap. ii. 8, 9. 2. He is like chariots to support, bear up, and carry his people; he takes them up in his chariots of salvation, and carries them through all the troubles and difficulties of this life, safe to glory.

as he himself declares he will, in Isa. xlvi. 3, 4. 3. He is as chariots to them, to protect and defend them from their enemies. That which chariots and horses are to others, that is Christ to them, and much more so; whilst “some trust in chariots, and others in horses, they trust in the name of the Lord their God; who comes with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire,” Isa. lxvi. 15. 4. It may denote the majesty and glory in which he visited her; which, as it was an instance of his condescension, so it was putting an honour upon her; that one so great as he, who is the King of kings, and Lord of lords, should visit one so poor and mean as she.

III. It may also be considered whose chariots these are which Christ’s soul made him like unto, or who the persons are to whom his soul made him as chariots. Some take Amminadib here to be the proper name of a person ;I who perhaps was one of Solomon’s chariot-drivers, and was famous in that way; was an artist in it, and who. Jehu-like, drove on swiftly, and furiously; and therefore ( hrist, speedily returning to his church, compares himself thereunto. Though I rather think, with R. Aben Exra, Jarchi, and others, that it should be considered as two words, thus, ammi, which signifies my people, and nadib, willing or princely; and so the words may be rendered, “the chariots of my willing or princely people.“‘” And this may be understood, either,

1st. Of angels, who are Christ’s willing people; who are always ready to do his pleasure, obey his orders, and execute his commands with the utmost cheerfulness and alacrity imaginable; see Psalm ciii. 20, 21; and therefore, one of the petitions in that prayer, which Christ directed his disciples to, is, that God’s will might “be done on earth, as it is in heaven.” These are also the chariots of the Lord, as is manifest from Psalm lxviii. 17, “The chariots of the Lord are twenty thousand, even thousands of angels.” These are made use of by him in a provideutial way, to execute his will, and do his pleasure: see Zech. vi. 1 — 5, and so they are in a way of grace; they are made use of by him to carry messages of grace to his people; for they are “all ministering spirits, sent forth to minister for them who shall be heirs of salvation.” These are his chariots, which he sends out to bring his children home; in these Elijah was conducted, body and soul to glory; for the chariots and horses of fire, which carried him thither, were no other than angels, who appeared in such a form; by whom also Lazarus was carried into Abraham’s bosom; and perhaps Christ might here make use of the ministry of angels, and lide in these chariots in this discovery of himself to his church. Or else,

2ndly. It may be meant of the ministers of Christ; who preach Christ and his gospel freely;

’ yiJ ‘Q3? m331?0 ap/ixara ‘A/iirada’/S, Sept. quadrigas Aminadab, Vulg. Lat. version; currus Aminadib, Tigurine version. Quadrigje populi mei munifici, Montanus; qaaUrigse populi mei spoutauei, Pag-

“Jot by constraint, but willingly; not for filthy lucre, but of a ready mind.” These may be called the chariots of the Lord; as Elijah, in 2 Kings ii. 12, is called the “chariot and horsemen of Israel:” and they may be called so, because they bear the name of Christ, and carry and spread his gospel throughout the world, and are his chariots to bring home souls unto him, as the trophies of his grace; see Isa. lxvi. 20; and in which Christ frequently rides and shows himself unto his people. Though,

3rdly. I should rather think, that the people of Christ themselves are here intended, whom Christ is as chariots to; for so I think the words may very well be rendered, “or ever I was aware, my soul made me as chariots to my willing or princely people;” and so it points out the persons who shared in this instance of his grace: and these are said, in Psalm ex. 3, to be “a willing people in the day of his power;” and they may be called so, 1. Because they are made willing to part with sin. This God requires, but man is naturally loth to do it; for sin is a sweet morsel in his mouth; “he hides it under his tongue, he spares and forsakes it not, but keeps it still within his month;” but when the Spirit of God convinces him of the exceeding sinfulness of it, then what was before sweet, is now bitter; and what was delightful is now odious; and what his soul adored, it now abhors, and says, as in Hos. xiv. 8, with Ephraim, “What have I to do any more with idols?” 2. Because they are made willing to part with sinful companions. This is what God calls his people to; but is a thing that is not so easily complied with, until by mighty grace they are made willing to it; for it is no other than a forsaking a man’s own people, and his father’s house; besides a great deal of reproach is cast upon them for so doins -. for “he that departs from evil, maketh himself a prey;” but when the Spirit of God convinces the soul of the necessity of parting with such company, and the danger of continuing in it; it is not only willing to do it, but also laments that it has been so long in it, saying, as in Psalm cxx. 5, 6, “Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar!” 3. Because they are made willing to part with their own righteousness; not in point of obedience, but in point of dependence; not as ornamental to the Christian, but as constitutive of him; not as it glorifies God, but as it is made use of as a plea with him, either for grace here, or glory hereafter: again, not as it is a guard or fence against the reproaches of men, but as matter of boasting before God; not as it is agreeable to God’s law, but as it is opposite to God’s revealed method of justifying sinners by his Son’s righteousness: but this, man is not naturally willing to; it goes against him to part with it, because this is most asireeatle to nature; it is his

ninus: curribus populi mei ingenui, Junius: curribus populi mei voluutarii, Cocceius, Piscator, Marckius, Michaelis.

own offspring, the effect of great labour and toil, and what affords matter of boasting to him; but when the Spirit of God convinces him of the weakness and insuflBciency of it, and shows him the glory and fulness of Christ’s righteousness; he then desires with the apostle Paul, Phil. iii. 9, to be “found in him, not having on his own righteousness, which is of the law, but that which is through the faith of Christ.” 4. Because they are willing to be saved alone by Christ: man is naturally for bringing his own works, either as the sole cause of, or as partners with Christ, in salvation-work; but when souls are made to see the imperfection of these, and that salvation is only by Christ, and in no other, their language is, “Ashur shall not save us;” we desire to be saved no other way than by Christ; and therefore they say, with Job, chap. xiii. 15, 16,’” though he slay us, yet will we trust in him; he also shall be our Salvation.” 5. Because they are as willing to serve Christ as they are to be saved by him; and this, not from fear of punishment, but from a principle of love; the love of Christ constrains them to it; nor do they perform it in a servile mercenary way, but freely; not as a task, but as a pleasure: for to them wisdom’s “ways are ways of pleasantness, and her paths are paths of peace.” 6. Because they are willing to bear the cross of Christ; this Christ requires of them, and this they readily and voluntarily submit unto: Christ’s cross is to them preferable to crowns and kingdoms: with Moses, Heb. xi. 25, 26, they choose “rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” Now to such a free and willmg people as these Christ makes himself as chariots.

But again the word may be rendered, “my princely people;” and such are the people of Christ; see Psalm cxiii. 7, 8, they are all princes, being the sons of a king; they are all heirs to a kingdom, have a crown of life, righteousness, and glory laid up for them, and a throne of glory prepared for them to inherit; they wear princely robes, enjoy princely fare, and have a princely equipage; the angels of the Lord attend them continually as their lifeguard. So the church is said to be a prince’s daughter, in chap. vii. 1, and to her Christ here makeshimselfaschariots,andtakes her up along with him, that she might enjoy his delightful company, which she had so long sought after, and so much desired; which occasioned the daughters of Jerusalem, who had hitherto accompanied her in the search of him, to say, in the following words:

Verse 13. Return, return, 0 SJmlamite, return, return, that we may look upon thee: What will ye see in the Shulamite? As it were the company of two armies.

These words consist of two parts:

° So E. Aben Ezra in loc. and R. David Kimchi,

in lib. Thorash. rad. q”;^ give the sense of the word.

Vid. Durham in loc. and Menochium de Repub.

I. A call, either of Christ, or of the daughters of Jerusalem, to the church, to return, that they might have a full view of her.

II. A reply to that call, which is made by proposing a question, and returning an answer to it.

I. Here is a call, either of Christ, or of the daughters, to the church, to return, that they might have a full view of her: in which may be considered,

First. The name she is called by, or the title and appellation which is given to her, Shulamite. Secondly. What she is called upon to do; and that is, to return, which is repeated over and over. Thirdly. The end of it, which is, that they might “look upon her.”

First. The name she bears, or the title and application which is given her, is, Shulamite; and she may be called so, for the following reasons:

1st. Because she was an inhabitant of Salem or Jerusalem :° as the woman with whom Elisha lodged, is called a Shunamite from her dwelling in Shunem; so the church is here called a Shulamite or a Jerusalemite, from her dwelling in Salem or Jerusalem: Jerusalem was formerly called Salem; so it was in Melchizedek’s time, as is thought, who was king of that place; which ancient name of it is mentioned by the Psalmist, in Psalm lxxvi. 2, “in Salem also is his tabernacle.” And now it is no wonder that the church, or any particular believer, should be called a Shulamite, seeing the church, both in the Old and New Testament, frequently bears the name of Jerusalem; so that to be a Shulamite, is to be a “fellow-citizen of the saints, and of the household of God,” and to share in all the privileges and immunities thereof, as they do; who, besides the company of angels, and conversation of saints, enjoy the presence of Father, Son, and Spirit; and share in all the blessings of the everlasting covenant; for to the Shulamites, these natives of Zion, or inhabitants of Jerusalem, do these properly belong; see Isa. xxxiii. 24, Zech. xiii. 1.

2ndly. Because she was the wife of the true Solomon, Christ Jesus. This is thought by some,” to be the same with Solomon, having a feminine termination, which suits well with her: and as it is a common thing for the wife to have the same name with the husband; so it is no unusual thing for the church to be called by the same name as Christ is. Is he the Solomon; she is the Shulamite. Is he Jehovah our righteousness? this is also the name wherewith she is called: see Jer. xxii. 6, compared vrith chap, xxxiii. 16; hence it is that she shares in all the blessings he is possessed of, and in every thing he has a property in: for Christ being hers, all that he has is hers.

3rdly. The wordf from whence this is derived, signiBes both perfection and peace; so that she may be called the Shulamite, from that perfection

Heb. 1. 3. c. 21. n. 14. p ‘cid compleri, perflci;

pacem heabere vel colere, Buxtorf.

2r^7

and peace which she enjoys in and through Christ. 1. She may be called so from that perfection, which she is or shall be posses3ed of; “Return, return, 0 Shularnite;” or, “0 thou perfect one,” who art an accomplished beauty, being the perfection of it: whose renown is gone forth among the heathen for it; for thy beauty is perfect, through the comeliness which the Lord hath put upon thee. Now the church may be said to be a Shularnite, a perfect one, these several ways: (1.) Not as she is in herself, but as she is in Christ; as she is in herself, she is black, but as she is in Christ, she is comely; as she is in herself, she is imperfect, but as she is in him, she is complete; as she is in herself, she is full of spots, but as she is in him, “she is all fair, and without spot.” (2,) She is perfect; not as considered in her own righteousness, but as considered in Christ’s; as she is considered in her own, she is imperfect, that being so; which she frankly acknowledges, saying, Isa. Lxiv. G, “we are all as an unclean thing, and all our righteousnesses are as filthy rags;” but as she is considered in Christ’s righteousness, she is perfect, being completely justified, acquitted, and discharged thereby from all sin; and so may be justly reckoned among the number “of the spirits of just men made perfect.” (3.) She may be said to be perfect: not absolutely as in herself, but comparatively, with regard to others -. so saints may be said to be perfect, when compared either with themselves before conversion, or with hypocrites and carnal professors, or with the profane men of the world; so Job, though he may be said to be “a perfect and an upright man,” on the account of his having Christ’s righteousness upon him, and the truth of grace within him; yet he may also be said to be so, as being compai’ed with the men of that generation in which he lived; and therefore the Lord says of him, “there is none like him in the earth, a perfect and an upright man.” (4.) She may be said to be perfect, with a perfection of parts, but not of degrees; it is true, the believer has a complete sanctiiication in Christ, but not in himself; moreover, every part, power, and faculty of the soul, may be sanctified, but not wholly, or to that degree as it shall be: the new creature is formed in all its parts, but it is not yet grown up to be “a perfect man in Christ;” it is not adult, it is as yet in its nonage, in its infancy. (5.) She may be called the Shularnite, or “the perfect one,” not as she is now, but as she shall be hereafter; for though saints” are now the sons of

is called, in Eph. i. 23, which then she may be said to be, when all the elect are called by grace, and not one member of the body is missing; and when all these members are filled with all the gifts and graces of the Spirit in their measure, and are all grown up to a just proportion in the body. 2. She may be called the Shulamite,”! from that peace which she does or shall enjoy in and through Christ. (1.) She may be called so from that peace which she has through Christ: who is her peace, and has made peace for her through the “blood of his cross,” and thereby has reconciled her unto God: so that being now “justified by faith” in his blood and righteousness, she has “peace with God, through our Lord Jesus Christ.” (2.) From that peace which she has from Christ; who gives unto her such a peace as the world can neither give nor take away: “Peace I leave with yon,” says Christ, John xiv. 27, “my peace I give unto you, not as the world giveth, give I unto you;” which is such an one as the believer can experience, even in the midst of the world’s frowns, troubles, and persecutions: this is a peace which “passeth all understanding;” and which is spoken only by the blood of Jesus, that “speaketh better things than that of Abel;” and which the God of peace gives to men, by leading their faith to the person, blood, and righteousness of Christ. (3.) From that peace which she does or should enjoy in her members -. who ought to endeavour “to keep the unity of the spirit in the bond of peace;” which they will do, if “the peace of God rules in their hearts,” as it should do; for hereunto are they called. (4.) From that peace which she is entitled to, and shall enjoy hereafter; for though this world is a world of trouble to the believer, yet he is no sooner out of it, but “he enters into peace;” and into such an one as will never be interrupted and broke in upon, either by sin, Satan, or the world; for “mark but the upright and perfect man,” the true Shulamite, “for the end of that man is peace.” But,

Secondly, let us now consider what is said unto this Shulamite; and that is, “return, return-.” which, if we understand as the words of Christ, may be expressive, either, ]. Of the spiritual return of his church and people to him after sin and backslidings; which sense is favoured by the Targum or Chaldee paraphrase upon this place; and also suits with the former state and condition of the church, who was fallen into a piteous frame of spirit, was sleepy and drowsy, negligent of her

God, it does not yet appear what they shall be;” i duty, and slighting Christ, for which reason he detheyarenowin some measure like toChri3t,butthea, parted from her: but now returning himself, invites

they shall be perfectly like unto him; they have now spots upon them, but then they shall be without “spot or wrinkle, or any such thing;” they will then appear to be complete in Christ, and to be “the fullness of him,” as the church

her to return also to him: which shows the exceeding greatness of his love unto her, and tenderness for her; and therefore to aL’svver all objections and remove all discouragements, he not only speaks to her in such loving and endearing language; but

t Eirencousa, Aquilla; this is interpreted of a nation that both makes and enjoys peace, in Shirhashirim Rabba in loc. and in Bereshith Kabba, purash. 60.

also repeats the call over and over, to show how earnestly desirous he was of it, as well as the haste and speed he would have her make ia it; see Jer. iii. 1 — 12, Hosea siv. 1 — 4. Or, 2. Of the conversion of the Jevvs.’ The name by which the church is here called, may more especially intend the Jewish church; and the words, “return, return,” aptly represent the present state of the Jews, who are in a state of bliudness, impenitence, and unbelief; and have not only veils over their heads, but also over their hearts, when the law of Moses is read and expounded among them; they have their backs turned upon God, and their hearts set against the true Messiah, Christ Jesus: moreover, their conversion is expressed both in the Old and New Testament, by a turning or returning unto the Lord: see Hosea iii. 5, 2 Cor. iii. 16; and the repetition of these words, “return, return,” not only shows the power and haste in which this shall be accomplished; for then shall that prophecy be fulfilled, which is mentioned with so much wonder and surprize, in Isa. lxvi. 8, “AYho hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once?” but also their being repeated four times,’ may denote the collection of the Jews, at the time of their conversion, from the four corners of the earth: see Isa. xi. 12. I rather think, that these are the words of the daughters of Jerusalem, who, perceiving that the church was going away from them, call after her to return from them; they first meet with her in the time of her beloved’s absence from her, and had accompanied her in her search after him hitherto; but not having met with her beloved, who had made himself unto her as “the chariots of Amminadib,” she takes her leave of them, and in all haste goes along with him; which they observing, call to her after this manner; or else, these daughters having observed how the church, through modesty and shamefacedness, being conscious of her former treatment of Christ, liuug down her head, and hid her face, as blushing and being ashamed to lookup, being now in his presence, they call to her to turn, as some’ render the word; that is, to turn her face, that they might behold the beauty and glory of it. Which leads us to consider.

Thirdly. The end of this call, which is, that they might “look upon her:” and if we take them to be the words of Christ, then the we are either the Trinity of Persons, Father, Son, and Spirit; who are all well pleased with returning sinners, look upon them with delight and pleasure, and grant them communion and fellowship with them: or else, Christ and his angels, who, together with Christ, not only rejoice at the con-

‘Vid. K. Aben Ezra and Brightman in loc. and Carpzov. Critica Sacra, par. 3. p. 904. in Shirhashirim Rabba and Rereshith Rabba, ubi supra, it isinterpreted of the four kingdoms the Jews had been carried captive into. ‘Verbum Heb. 31^ sub, pro quo, A’ulgatus, reverterc, etiam couvertere siguificat;

version of profane sinners, but also at the return of backsliding ones: or else, he and the daughters, her companions ;* who, as well as he, were in love with her, and with wonder gazed at her. Though they seem rather to he the words of the daughters themselves; who” here express their desire of seeing her, and therefore call to her to return unto them:” they had heard very great commendations of the church’s beauty, in the preceding verses, which had excited desires more narrowly to look upon, and take fuller view of her, than hitherto they hadj done: as also, that they might again enjoy her company and conversation, which had been so useful ‘and instructive to them; and which, they might imagine, would be more so, seeing she had so lately met with Christ, and had some fresh experiences of his love to her. So much for the first part of the words.

II. Here is a reply made to this call of Christ, or of the virgins to the church, to return; which is done, 1st. By proposing a question, “What will ye see in the Shulamite?” 2ndly. By returning an answer to it, “as it were the company of two armies.”

1st. i reply is made, by proposing this question, “What will ye see in the Shulamite?” which is done either by Christ, who was best able to answer it; and this he does, not as being ignorant of what was to be seen in his church, nor with a design to lessen his church’s glory and excellency; but rather to heighten it, and to animate and excite the desires and affections of these virgins more strongly towards her: or else this question is put by the virgins, one to another; some of them wished for her return, and others asked what they would see, or what they expected to see in her. Though I rather think, it is put by the church herself; who, perceiving that the daughters were so very importunate with her to return to them, that they might look upon her: ask what they could expect to see in her, who was in herself and in her own opinion, such a poor, mean, and unworthy creature; not fit to be looked upon, there being nothing in her that was ‘extraordinary, or indeed valuable, or worth seeing.

2ndly. An answer is returned unto this question, thus, “As it were the company of two armies;” which is either given by Christ as au answer to his own, or to the daughters’ question, and that with a design to set forth the glory and majesty of the church: should it be asked, as if he should say, What is to be seen in my church? 1 answer, a great deal of glory; for though she is militant, yet she is “terrible as an army with banners;” nay, there is as much stateliness and

and ita vertunt LXX. (epistrephe) and legit Ambros. libro de Isaac, cap. 8. and Hieranyraus in Epistola ad Algasiam, Sanctius in loc. Though it ought to be observed, that the Hebrew word is not iic but ijijj which is Sanctius’s mistake.” Vid. Sanctium

in loc.

majesty to be seen in her, as in two armies set in battle array; or else, they are the answer of the virgins, one to another, declaring what they expected to see in Christ’s spouse; and that is, either such a glorious and joyful meeting between Christ and his church, as is often between great persons, which is frequently attended with singiag and dancing; for the word translated comimnif sigiiilies a company of those who dance and sing; and therefore is rendered by the Septuagint, Xopoi, choirs; an instance of which spiritual joy, signified by such metaphors, see in Psal. lxviii. 24, 25, or as an army at the reception of their prince, for the sake of greater honour and majesty, divides itself into bands: or else, it was an angelic glory which they expected to see in her, or to see her face as the angel of the Lord; which would be as delightful and refreshing a sight unto them, as that was which Jacob had, when he had just parted with Laban, and was in danger from his brother Esau; who. Gen. xxxii. 1, 3, saw the angels of God as t’.vo bands, the one to go before, and the other behind him; and therefore he called the]name of the place Mahayiaim, which signifies two hosts or two armies, and is the same word that is here used; and to this history the allusion seems to be here made: or else, by this company of two armies, which these virgins expected to see, and were desirous of seeing in the church, may be meant, the union of Jews and Gentiles in one body: which will be efi’ected in the latter day; and when it is, it will be a glorious and delightful sight. Though I rather thinlr, that both the question and the answer are the church’s; who first asks what they could expect to see in her; and then replies, that nothing could be seen in her, but as it were the company of two armies; that is, flesh’and spirit, grace and sin, which were continually warring against, and opposing each other; see Rom. vii. 23, Gal. v. 17, and this surely could be no pleasant or desirable sight, as she thought to them: but notwithstanding she had such a mean opinion of herself, yet very large and noble commendations are given of her in the following chapter, which till up the greatest part of it; and thus it bezins: