Chapter 2

Part 1. Christ's Words.

Vers. 1. I am the Rose of Sharon, and the Lily of the valleys.

Vers. 2. As the lily among thorns, so is my love among the daughters.

This second Chapter contains the same scope, and runs in the same strain, with the former. It has two principal parts: In the first, Christ speaks in the first two verses. In the second, the Bride continues to the end.

Again, in these two verses, Christ does first commend himself, vers. 1, 2. He describes his Bride, vers. 2.

That it's he who speaks, appears thus; 1. It's clear, at first looking upon the words, that he speaks in the second verse, and who else can be thought to speak in the first? He is the I in the first verse, who claims the Bride by this possessive particle my in the second. 2. The words, I am the rose of Sharon, etc. are stately, becoming him alone to speak them; like these, I am the true vine, I am the bread of life, etc. And so majestic is the commendation, that it can agree to none other, but to him. 3. The Bride's work is to commend him, and not herself, especially with a commendation beyond what he gives her, vers. 2. And therefore the first verse must be Christ's words, not hers.

The scope is, (for her instruction and comfort now in affliction,) that he may make her know himself: the very knowing of Christ is comfortable, and it's one of the most excellent, rare and ravishing things he can show his Bride, to show her himself, or to make her know him. Neither can he choose a subject more profitable in itself, or more welcome to her, to insist on, than to display his own beauty, whereby she may see her blessedness in such a match.

In the first verse then, Christ comes in commending himself, I am the rose of Sharon, and the lily of the valleys. The rose is a sweet savoring flower, and so is the lily: Sharon and the valleys are added, because these roses and lilies that grew there, were the best that were to be found. He is said to be that rose, or the rose, and the lily, as if there were no other, to distinguish him, as excellent and singular from all others. He thus sets forth himself to show, 1. That Christ Jesus has a most lovely savor, and a most delightful and refreshing smell, to them that have spiritual senses to discern what is in him. 2. That there is nothing refreshing in creatures, but it is more eminently and infinitely in him; therefore he is called the rose and the lily. 3. That whatever excellency is in Christ, is singularly and incomparably in him; there is no other rose, or lily but he: and what excellency is to be found in others, does not deserve the name, being compared with him. 4. That he is never suitably commended, till he be lifted up above all. 5. That none can commend Christ to purpose, but himself; he takes it therefore on him, I am, etc. He can indeed commend himself effectually, and none but he can do it. 6. That he manifests more of his loveliness to these who have gotten a begun sight and esteem of it; for, she had been commending it formerly, and now he discovers more of it to her. 7. That it's one of Christ's greatest favors to his Bride, and one of the special effects of his love, to set out himself as lovely to her, and to bear in his loveliness upon her heart; and this is the scope here.

In the second verse, he describes his Bride. Here we have these things to consider. 1. What she is, a lily. 2. What others of the world beside are, called here the daughters (so men without the Church are to the Church, and corrupt men in the Church are to believers) that is, daughters of their mother the world; no kindly daughters to her, they are thorns. 3. The posture of Christ's Spouse, she is as a lily among thorns, a strange posture and soil, for our Lord's love and lily to grow in.

The lily is pleasant, savory and harmless; thorns are worthless, unpleasant and hurtful. The lilies being compared with them, and placed among them, sets out both her excellency above them, and her sufferings from them. In general, Obs. 1. Christ draws his own beauty and the Bride's together, thereby to show their kinship, and nearness (so to speak) she is not rightly taken up, but when she is looked upon as standing by him; and he not fully set forth, nor known without her. 2. He took two titles to himself, and he gives one of them to the Bride, the lily; but with this difference, that he is the lily, she as, or like the lily; setting forth, 1. Wherein her beauty consists, it's in likeness to him. 2. From whom it comes, it's from him, her being his love, makes her like the lily. 3. The nearness of the mystical union, that is between Christ and his Bride; it is such, that thereby they some way share names (Jeremiah 23:6 and Jeremiah 33:16). 3. He intermixes her beauty and crosses together, drawing them on one table, to give her a view of both; and that for her humbling, and also for her comfort: it's not good for believers, to look only to the one without the other.

More particularly, Obs. 1. Christ's Bride is very lovely, and beautiful. 2. The children of the world are natively hurtful to her. 3. In Christ's account the believer is exceedingly preferable to all others, of whatever place or qualifications in the world. 4. Christ's relation and affection, does not always keep off outward afflictions from his own Bride. 5. It's native to believers to have a crossed life in the world, their plantation here among thorns speaks it. 6. That the crosses are of more kinds than one, which believers are surrounded with, thorns grow on all hands beside Christ's lily. 7. Holiness and innocency will not always prevent wrongs and injuries from others, thorns will wrong even the lily. 8. Christ observes here, how she looks in her sufferings, and so he takes special notice, how his people carry in a suffering lot. 9. It's commendable to keep clean under sufferings, and to be lily-like, even among thorns.

Part 2. Bride's Words.

Vers. 3. As the apple-tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.

The second part of the Chapter may be sub-divided in two. First, from the third verse, the Bride comes in speaking as in a lively frame, to vers. 8. 2. From that to the end, she speaks as being at some distance with the Bridegroom.

In the first part: 1. She commends Christ, and lays down this commendation, as the ground of her consolation (verse 3). 2. She proves it by her experience, ibid. 3. She explains the way of her coming to that experience (verse 4). 4. She cries out under the sense of it (verse 5). 5. She shows his tender care of her in that condition (verse 6). And lastly, she expresses her fear, lest there should be any change to the worse in her condition, and her care to prevent it (verse 7).

The dependence of the third verse upon the second is clear: she takes the commendation out of Christ's mouth, which he gave her, and after that same manner almost turns it over on him, as she had done (Chapter 1:16), and then comforts herself in him. Has she crosses? Then he has a shadow to hide her, and with this she settles herself, and does not complain of her sufferings. Hence, Observation 1: There is no [reconstructed: staying] of the heart against afflictions, but in Christ. 2: It's better for believers to insist in commending him, than describing their crosses.

Here there is: 1. The Bride's esteem of the children of the world, called here the sons — they are like wild barren trees, that give no fruit or comfort. The world is exceeding little worth, especially to those who know Christ. 2. Her esteem of Christ — he is like the apple tree. There is great difference between Christ and all the world; there is ever fruit to be found on him, and a shadow in him. This is proven by her experience (for they that have felt and tasted how sweet he is, can speak somewhat to this): I encountered with many difficulties (says she) like scorchings of the sun (see Chapter 1, verse 5), and could find no shelter, nor refreshment among the creatures; but I resolved to make use of Christ by faith, in reference to them (even as men do, by interposing a tree between them and the heat, that they may have a shadow), and I found refreshing and ease, by the benefits and privileges that flow from Christ, and are purchased by him, and are enjoyed by virtue of an interest in him; which were very comfortable, even as sweet apples from an apple tree, are refreshing to one sitting under its shadow in a great heat.

Observation 1: Believers may be scorched with outward and inward heat; they may be exercised not only with sharp outward afflictions, but also with the sense of God's wrath, and with the fiery darts of Satan's temptations. 2: Christ is a complete shadow, and a cure for all. 3: They that would find Christ a shadow from the heat, must make use of him, and employ him for that end; they must sit down, etc. 4: Believers never flee to his shadow till some heat scorches them; for her being scorched with heat is supposed here, as that which made the shadow refreshing. 5: Faith in Christ will compose the believer in the midst of the greatest difficulties; it will set them down, etc., indeed and delight them also. 6: Much of the nature and exercise of faith, in its use-making of Christ, appears in its interposing of Christ between us and wrath, or whatever may be troublesome to us, and in the quieting of ourselves upon that ground; for this is it that is meant by sitting down under his shadow. 7: There are many choice and excellent fruits in Christ, that flow from him to believers. 8: All the spiritual benefits and privileges that believers enjoy are Christ's fruits; they are his fruits by purchase and right, and by him communicated to believers. 9: Believers eat and feed, and may with his blessed allowance do so upon what is his. 10: Christ's fruits are exceeding sweet, when they are eaten; they are satisfyingly, and, as it were, sensibly sweet. 11: These sweet fruits are neither eaten, nor the sweetness of them felt by believers, till they go to Christ's shadow, and sit down delightfully under his righteousness; then they become refreshing.

Verse 4. He brought me to the banqueting house, and his banner over me was love.

She proceeds in expressing her cheerful condition, by showing the way of her access to it (verse 4). He brought me, etc. Wherein: 1. She sets out the sweetness of the enjoyment of Christ's sensible love, by comparing it to a feast, or house of wine. 2. She tells who it was that brought her to it: He brought me. 3. The manner how she was brought to it; it was by the out-letting of his love — his banner (says she) over me was love. The first expression sets forth three things: 1. The great abundance of satisfying and refreshing blessings, that are to be found in Christ; such abundance of provision as is usually laid up at a feast, or in a banqueting house. 2. His liberal allowance thereof to his own, who for that end has laid up this provision for them. 3. The nature of the entertainment; it's a feast of the best and most cordial things, a house of wine. The second is: He, that is, Christ, brought me in. It shows: 1. Believers' inability to enter in there of themselves, and their want of right, that may give them access to the blessings that are laid up in Christ. 2. That it's Christ who makes their access; he purchased an entry by his death, he applies his purchase by his Spirit, and dispenses it by his office, and so brings them in. 3. It supposes a freedom of grace in the bringing them in: they are brought in by his mere favor. 4. It contains a thankful remembrance, or acknowledgment of this deed of Christ's, and a holding of this favor of him. The third holds forth the manner how she is brought in; it's under a banner of love: a stately manner; it was love that brought her in. The expression implies, that not only it was love that moved him to bring her in, but that he did it in a loving manner, which amplifies and heightens his love: she comes in marching, as it were, in triumph, having love like a banner, or colors, adorning this march, and making way for her entry; so that even in the manner of her being brought in, the general predominant, visible thing (as it were) that appeared, was love. Observation 1: Christ will sometimes bring his people in to the sense of his love, exceeding lovingly and kindly, even as to the manner of engaging them. 2: Believers would observe his way with them. 3: This loving manner, in the way of his dealing with his people, does exceedingly commend his love, and is a heightening consideration of it. 4: Christ's love is in itself a most stately, and triumphant thing. 5: It's only the love of Christ, that secures believers in their battles and march, against their spiritual adversaries; and indeed they may fight, who have love for their colors and banner.

Vers. 5. Stay me with flagons, comfort me with apples, for I am sick of love.

She is almost overcome with this banquet, and therefore cries out for help, vers. 5. Here consider, 1. The case she is in. 2. The cure she calls for. 3. From whom she seeks it.

Her case is, that she is sick of love. This is not to be taken for the fainting of a soul under absence, and the want of sense; all the context before and after, and the scope will show it's otherwise with her: but it's a sickness from the weight and pressure of felt inconceivable love, famishing her (as it were) and weakening her, she cannot abide that sight and fullness which she enjoys.

2. The cure she desires confirms this, Stay me, (says she) or support me, for I am like to fall under it; and comfort me, the word is, strengthen me, or bed me, strew me with, or in apples, let me lie down among them. The first expression looks to the house of wine where she was, which supposes no want, and may be rendered, Stay me in flagons, as seeking support in this holy fill of the Spirit, whereby she was staggering. The second looks to the Apple-tree, vers. 3. and she would ever roll herself among the apples that come from this tree; and like the Disciples, Matthew 17:4, says (as it were) it's good to be here — she would even be fixed and lie down in that posture, never to part with this happy condition again.

3. These she speaks to, and from whom she seeks help, are expressed in the plural number (as is clear in the original) which shows a ravishment and kind of rapture in this exclamation; not observing to whom she speaks, but expressing her delight in that which she enjoyed, yet mainly intending Christ (as the Disciples did, Matthew 17, not knowing what they said) for it's he who applies the cure in the next verse.

Obs. 1. Love will have a great out-letting at sometimes beyond others as if a dam were gathered, and then let out. 2. Sense of love in a high degree will straiten and weigh a believer, as overburdening and overpowering him, so as he is put to say, hold, and woe is me, as it is, Isaiah 6:5, the nature of God's presence is such, and our infirmity so unsuitable thereto. 3. Love is lovely when the believer is almost doting with it, and staggering under the weight and power of it. 4. It can cure even the same sickness it makes, these flagons and apples are the only remedy, though our bottles be now weak, and can hold but little of this new wine.

Vers. 6. His left hand is under my head, and his right hand does embrace me.

She expresses Christ's care of her in this condition, vers. 6. as a most loving husband, he sustains [reconstructed: her] in his arms, in this swoon and faint, which from joy she falls in, as the words do plainly bear. Obs. 1. Christ's love is a sensible sustaining thing, and is able to support the heart under its greatest weakness. 2. As Christ is tender of all his people, and at all times, so especially when they are in their fits of love-sickness. 3. As believers would observe Christ's love at all times, so especially when they are weakest; for then they will find it both seasonable and profitable so to do.

Vers. 7. I charge you, O you daughters of Jerusalem; by the Roes, and by the hinds of the field, that you stir not up, nor awake my Love, till he please.

This verse contains her care to entertain this condition, and the way she takes for that end. That they are the bride's words, is, 1. clear from the scope and matter. 2. From the expressions she uses, speaking of him, my Love, and till he please; for, it becomes us to give Christ his own liberty in staying or going, and it were not our good that our pleasure were the rule in our fellowship with him. Now in order to the securing of this comfortable condition to herself; first, she adjures and charges, which is, 1. To show the concern of the thing. 2. Her seriousness in it; for, she is in very great earnest. 3. A fear of misguiding this condition. 4. A difficulty so to prevent the hazard, as to keep all quiet.

2. The parties she speaks to, while she thus adjures, are the daughters of Jerusalem, giving them the lesson she would take to herself, because they had need to be thus guarded. Obs. 1. That professors are in hazard to mar their own enjoyments, and to interrupt an intimate fellowship with Christ. 2. Beginners are readiest to fall in this sin. 3. Seriousness will stir up believers to be watchful over themselves, and will make them press others to be so also.

This expression, by the Roes and hinds of the field, is but added, for keeping the strain of this Song (which is composed in an allegorical way, and every similitude is not to be narrowly searched into) and to show how tenderly they ought to watch, to prevent this hazard, as men having to do with Roes — who are soon stirred; showing that a little thing may stir up Christ, and mar the comfortable fellowship that is between him and his people.

3. The charge itself is, that they stir not up, nor awake the Beloved; as a wife would say (when her husband is come home and resting in her arms) be quiet all, and let no din be in the house to awake him: and this charge reaches herself, as well as others; when she as the mother, commands all the little ones or children (as it were) to be quiet, that Christ may not be stirred up, and made to remove; she ought to be much more careful in this herself. Hence, Observe, 1. If a sensible presence be not tenderly entertained, it will not last. 2. Believers would be most careful then, when they are admitted to near and sensible fellowship with Christ, that nothing fall out which may provoke him to depart. 3. The least sinful motions, and stirrings of corruption would be suppressed, as having a great tendency to provoke and stir up the Beloved to be gone.

Lastly, this charge is qualified in these words, till he please: which does not imply, that she gives them leave at any time to stir him up; but the meaning is, see that by your fault he be not awaked, till his own time come. Observe then, 1. Christ guides his visits and love-manifestations, by his sovereignty and pleasure. 2. He may withdraw from his people without respect to any particular provocation, as having sinful influence thereupon. 3. Christ's pleasure is believers' rule, in the things that are most precious to them: here she acquiesces, even to his withdrawing, when he shall please. 4. Believers may have peace, and be quiet under absence, if they have not sinfully provoked Christ to withdraw: for, this is the thing the bride aims at, as to herself, in this her care. 5. Often believers are guilty in marring Christ's fellowship with them before he please, and they might enjoy Christ's company much longer oftentimes, if they did not sin him out of house and doors.

Vers. 8. The voice of my Beloved! behold, he comes leaping upon the mountains, skipping upon the hills.

Vers. 9. My Beloved is like a roe, or a young hart: behold, he stands behind our wall, he looks forth at the windows, showing himself through the lattice.

These words contain a case of the bride's, different from her case in the former words; there she was in Christ's arms; here she sees him afar off; there she was endeavouring to keep him still; here she is sensible that he is away, and, in the last verse, is praying for his return. Observe then from the connection, the most satisfying and comfortable conditions of a believer, while upon earth, are not abiding; even the bride must experience distance, as well as presence. 2. Sometimes sensible presence will not continue, even when believers are most careful to retain it, as we find she was in the words before.

Her distance has two steps, 1. There are some views of Christ, and some intercourse with him, though afar off, in this chapter: then, 2. she is deprived even of that, in the first part of the chapter following: and readily distance once begun, does proceed from a lesser to a greater degree, before it be removed.

More particularly, we would observe here, 1. What is Christ's carriage, when the bride does not enjoy sensible presence in so lively a way; and that in two things, 1. What he is doing; he is [reconstructed: coming], leaping, standing behind the wall, looking through the lattice, etc. 2. What he is saying, he is speaking to her, and, as it were, writing kind love-letters to her at that same time: Christ is both doing and speaking kindly to a believer, even when he is away to sense, if it be well discerned. 2. We may see what is the bride's carriage suitable to his, in four steps (worthy to be [reconstructed: imitated] by believers, for their own peace, in their disconsolate condition) 1. She observes what he does, though it be but a twilight discovery she has of him. 2. She records what he says, and reads his epistle often over. 3. She comforts herself in keeping the faith of her interest, and the hope of future enjoying of him, clear. And, 4. prays in the mean time, for some manifestations of his love, till that come. The first is, verses 8 and 9. The second, verses 10 to 16. The third verses 16 and 17. The fourth in the close of verse 17.

In her observation of Christ's way with her, verse 8, consider, 1. his practice, which she observes. 2. Her observation of it. 3. How she is affected with it. And lastly, her expression of it.

The first of these is contained in these words, He comes leaping upon the mountains, skipping upon the hills. There are four things here to be taken notice of, 1. A supposed distance, for when he is said to be coming, he is not present: this distance is not in reality, as to the union that is between Christ and a believer, that is always the same; but it is to be understood as to the sense of his presence, which may be interrupted. 2. It's said he comes; coming imports his drawing near to remove the distance, as being already on his way. Note 1. It's his coming that removes the distance between him and his people: the first motion of love is still on his side. And, 2. even when Christ is absent, if he were well seen, he is making way for our nearer union with him, and is upon his way coming again (John 14:3). Even when he is away he is still coming, though it may be afterward the distance seem to grow greater, and the night of absence darker. The third thing is, that there are mountains which he comes over, that is something standing between him and us, marring our access to him, and his familiarity with us, till he remove it, as mountains obstruct men's way in travel; and so difficulties in the way of God's work are compared to mountains (Zechariah 4:7), Who are you, O great mountain? etc. So here, as there are difficulties to be removed, before the union between Christ and us be made up.

So also there are particular sins, clouds of guiltiness, which must be removed, ere his presence can be restored after he goes away. Again, coming over mountains, makes one conspicuous and glorious afar off; so Christ's march and return to a believer is ever in triumph, over some great ground of distance, which makes him discernably glorious. Fourthly, Christ is said to be leaping and skipping: which imports, 1. an agility in him, and a facility to overcome whatever is in the way. 2. A cheerfulness and heartiness in doing of it; he comes with delight over the highest hill that is in his way, when he returns to his people. 3. It holds forth speediness, Christ comes quickly, and he is never behind his time, he cannot mistryst a believer; his term-day is their necessity, and be sure he will meet with them then. 4. It imports a beauty, majesty and stateliness in his coming, as one in triumph; and so he comes triumphantly and in great state; and what is more stately than Christ's triumphing over principalities and powers, and making a show of them openly, by overcoming the difficulties in his way to his bride.

The second thing in the verse is her observation of this: Christ in his way is very discernible to any that is watchful, and believers should observe his way when absent, as well as present. If it be asked how she discerned it, there is no question — faith is here taking up Christ according to his promise (John 14:3): "If I go away, I come again" — and faith lays hold on this. Faith is a good friend in desertion, for as we may here see, it speaks good of Christ even behind his back — when sense would say he will return no more, faith says he is coming, and prophesies good of Christ, as there is good reason.

The third thing is how she is affected with it: this observation proves very comfortable to her, as her abrupt and cutted expression imports — "The voice of my Beloved" — as also the "Behold" she puts to it, which shows: 1. That her heart was much affected with it. 2. That she thought much of it. 3. That it was some way wonderful that Christ was coming, even over all these difficulties to her. There is no such ravishing wonder to a sensible believing sinner as this — that Christ will pass by all its sin, yes, take them all on himself, and come over all difficulties to them; therefore is this "Behold" added here.

The fourth thing in her expression of this, which confirms the former, is such as sets out a heart, as it were surprised and overcome with the sight of a coming friend. Hence, observation 1: A sinner's thoughts of a coming Christ will be deeply affecting; and those thoughts of him are misshapen and of no worth that do not in some measure cast fire into and inflame the affection. And, 2: a heart suitably affected with the power of Christ's wonderful grace and love will be expressing somewhat of it to others, as the Bride is doing here.

In the 9th verse, the observation of his carriage is continued, where: 1. He is commended. 2. His carriage is described, with her observation of it. The commendation she gives him is, "He is like a roe, or a young hart" — these creatures are famous for loving and kindly carriage to their mates, as also for loveliness and pleasantness in themselves (Proverbs 5:19). Thus he is kindly and loving: oh, so kind as Christ is to his Church and chosen! Jonathan's love to David passed the love of women, but this surpasses that, beyond all degrees of comparison. 2. He is timely and seasonable in fulfilling his purposes of love to his Bride — no roe or hart for swiftness is like him in this; and this may be the ground from which she concludes that he was coming and leaping in the former words, because Christ's affections and way of manifesting them is such as this.

2. His carriage is set forth in three steps, held forth in allegorical expressions. The 1st is: He stands behind our wall — that is, as a loving husband may withdraw from the sight of his spouse for a time, and yet not be far away, but behind a wall, and there standing to see what will be her carriage, and to be ready to return; or as nurses will do with their little children, to make them seek after them. So says she: though Christ now be out of sight, yet he is not far off, but as it were behind the wall; and it's called "our wall" in reference to some other she speaks with of him. And a wall, because often we build up these separations ourselves between him and us (Isaiah 59:1), which hides Christ, as a wall hides one man from another. Yet even then Christ goes not away, but waits to be gracious, as weary with forbearing. There is much love on Christ's side in saddest desertions, and our hand is often deep in his withdrawings. It's sad when the wall that hides him is of our building. There is often nothing between him and us but our own sin.

The 2nd step is: He looks forth at the window — which is to the same purpose. The meaning is: though I get not a full sight of him, yet he opens, as it were, a window, and looks out, and I get some little glance of his face. Sometimes Christ will neither (as it were) let the believer in to him, nor will he come out to them; yet he will make windows, as it were, in the wall, and give glimpses of himself to them.

The third step is: He shows himself through the lattice — that is, as there are some windows that have tirls or lattices on them, by which men will see clearly and yet be but in a little measure seen. So, says she, Christ is beholding us, though we cannot take him up fully. Yet the smallest opening whereby Christ manifests himself is much, and to be acknowledged. All this she observes with a "Behold," as discerning something wonderful in all these steps. Christ has several ways of communicating his love to his people — and that also even under desertions and withdrawings — and there are several degrees of these; yet the least of them is wonderful, and should be welcomed by believers, if it were to see him but through the lattice.

Verse 10. My beloved spoke, and said to me, "Rise up, my love, my fair one, and come away."

Verse 11. For lo, the winter is past, the rain is over, and gone.

Verse 12. The flowers appear on the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our land.

Verse 13. The fig-tree puts forth her green figs, and the vine, with the tender grape, gives a good smell. Arise, my love, my fair one, and come away.

Having put by her observation of his carriage, she comes to speak to the second part, namely what was her carriage; and it was to read over, or think over with herself, or to tell over to others, what Christ had said to her: This is a main piece of spiritual wisdom, to fill Christ's room in his absence with his word and call, and to read his mind only from these, the best interpreters of it. These words prefaced to Christ's epistle or sermon, my beloved spoke, and said to me, are not idly set down, before she tells what the words which he spoke were, But, 1. It shows she delights in repeating his name, for she had made mention of it before, verse 8. 2. It shows what commended Christ's epistle or words to her, it was not only the matter therein contained (though that was warm and sweet) but it's come (says she) from my beloved, it was he that said this, it was he that sent me this word. 3. It shows her discerning of his voice; and her assurance, that the word, call, and promise (she was refreshing herself with) was his word, and no devised fable. It's a notable ground of consolation in Christ's absence to believers, when they are clear, that such and such gracious words come out of Christ's own mouth to them. 4. It says, that fellowship with Christ, is no dumb exercise; these that are admitted to fellowship with him, he will be speaking with them, otherwise than with the world. And, 5. That a believer has an ear to hear, not only what the minister says, but also what Christ says. 6. It's the word as from Christ's own mouth, that has any effectual impression; and a believer will receive it as such, that it may leave such an impression upon his heart. 7. When Christ quickens a word, it will be sweet; and such a word will be retained, so that these who have been quickened by it, will be able long afterward to repeat it: It's our getting little good of the word of the Lord, that makes us retain it so ill. 8. It affords much satisfaction to a believer, when he can say, Christ said this, or that to me, and that it's no delusion. 9. What Christ says to the spirits of his own, in communion with them, it may bide the light, and is, on the matter, that same which he says in the word and Gospel, as we will see in the following discourse, which for this end, and for the edification of others, and honor of the Beloved, she tells over.

We may take these words, or epistles of Christ's, as directed to three sorts (as the duty here pressed, rise and come away will bear,) 1. To these that are dead in sins, whom Christ by his voice quickens, and makes to rise (John 5:28). Although this be not the immediate intent of it, as it's spoken to a believer; yet considering the scope of recording this, and the matter contained in it, it may well be thought useful to engage these who are yet strangers to Christ, there being still but the same way of making at the first, and afterward recovering nearness with him, to wit, by faith in him; and so it will press receiving of, and closing with Christ. 2. We may consider it as spoken to believers, but to such as sleep, or are sitten up; so it presses quickening: And, 3. As spoken to believers in a disconsolate, discouraged condition; so its scope is to stir, quicken, rouse and comfort Christ's bride, in any of these two last cases, that he may bring her in to more nearness of fellowship with himself, and to more boldness in the use-making of him; which is the great scope he aims at.

There are three parts of this sermon or epistle. 1. There is a kindly invitation, that mainly respects the pressing of faith, from verse 10 to 14. 2. There is a loving direction or two, verse 14, looking especially to the practice of duties. 3. Lest anything should be wanting, he gives a direction concerning the troublers of her peace, verse 15.

In all these parts, there are four things common to be found in each of them, 1. Some sadness in her condition supposed. 2. Some directions given to cure it. 3. Some motives used, to press the practice of these directions. 4. Some repetitions, to show his seriousness in all, and the concernment of the thing spoken.

The case wherein these who are here spoken to, are supposed to be, in this first part of Christ's sermon, verse 10, etc. is, 1. Deadness, total or partial: Believers may be under a decay, and be in part dead. 2. It is supposed that they are secure, and not vigorous; but insensible in a great part of that ill. 3. That they are disconsolate, and heartless under distance and deadness; which ills often tryst together.

The direction he gives in order to the helping of this, is in two words, 1. Rise. 2. Come away. Which says, that as she was now in a case of strangeness to Christ, so there was a necessity of rousing herself, and coming out of it; such a necessity as there is for a straying wife to return to her husband. Now these words are a sweet call of a kind Husband, inviting to this return, and showing the remedy of straying, and estrangement from him. Rising imports, 1. One that is settled some way, in a condition opposite to walking and running. 2. A stirring up of themselves as unsatisfied therewith, and desirous to be out of it, with some endeavour to be up again: Declining from Christ puts souls still down, and holds them at under. Come away, holds forth a term from which she is to come, from that condition she was in, whatever it was, it was not good: Men are in no desirable condition, when Christ calls them. 2. A term to which she is to come, and that is Christ; it's to follow the Bridegroom; to get her brought to a nearer union and communion with him, is the great thing he aims at. 3. An act whereby she passes from that she was, and turning her back on that, moves towards him, that she may thereby attain nearer union and fellowship with him. By both which, we conceive the exercise of faith in him, is mainly held forth, 1. Because, [reconstructed: faith] is ordinarily in Scripture set forth by coming (Isaiah 55:1; John 5:40; John 6:35), and this expression suits well the act of faith. 2. Because it's the only means of making up the distance between him and us: Decay in the exercise of faith, and distance with Christ, go together; and the exercise of faith, and nearness with him, are also inseparable companions. This is the meaning then, why lies you in this discouraged, decayed and comfortless condition? There is another, and a far better, to wit, a lively and comfortable condition allowed upon you; Christ calls you to exercise faith in him, for recovering of your case. And this now is set down imperatively, by way of command, that we may know that believing in Christ, or keeping communion with him by faith, are not left to our option, but are laid on by a peremptory command, for necessitating us to the exercise of it (1 John 3:23), as a thing most acceptable to him, with which he cannot be angry, nor will he call obedience thereto presumption.

3. When he has given the invitation, he presses it most seriously and weightily; for though it be of our concernment, we are not easily induced even to believe: O but the world is much mistaken in this, that think it an easy matter to believe! And also, he would have us knowing, he allows us the comfortable exercise of faith in him, with all his heart (if we may speak so) when he thus presses and persuades us to it. Likewise we may gather, that it is no common thing, which he exhorts to, when he does so seriously press it; but it is of most weighty concernment to us.

There are three ways he makes use of, to press it; 1. By excellent, loving titles, my love, and fair one; which are given here, especially to let her know he loved her, and thereby to encourage her to follow the call. The faith of his love, has no little influence upon our acting faith in particulars on him. 2. To show that he is no rigid, nor severe censurer of a discouraged believer; no, my fair one (says he) even when she has many spots; Christ will raise no ill report on his own, whatever be their failings. 3. He presses it from the special relation he has to her, my love, and my fair one; which makes all his words very kindly, and shows an obligation on her, by the covenant-relation that stood between them to be his, and to subject herself to his directions, according to that word (Psalm 45:10), Hearken O Daughter, etc. Forget your father's house, etc. And therefore she ought to leave all, and cleave to him: Christ requires nothing from us, but according to the covenant, that ties us to communion or co-habitation (to speak so) with Christ; and it's a most binding obligation; if this prevail not in pressing us to duty, that we are Christ's, nothing will prevail. It's no little practice in a believer, to be like the relation they stand in to Christ; what, my love (says he) becomes it you to be so strange? Rise and come, etc. Some other thing is allowed to you than to others, and some other thing is called for from you, than is to be found in the way of others.

The third way he insists to urge this (for the call, and kindness comes still on his side, even when we are in the fault) is by most pressing arguments of three sorts. The first is, verse 11: Rise (says he) and come away; for there is no hazard now to travel this journey, because what might scare you is done away, the winter-cold and storm is past; and the rain that makes rivers impassable, and journeys dangerous and wearisome (therefore, it's (Matthew 24:20) pray that your flight be not in the winter) these are over. This supposes, 1. There was a sharp winter, and a bitter rain (as it were) whereby the way of fellowship with God, was impassable, till these were removed; the sword (as it were) standing to keep sinners from Paradise, that is, the sentence and curse of the broken law, and the wrath of God pursuing therefore, which was indeed a fearful winter, and storm that made the Sun dark, and the day gloomy, therefore is God's wrath in Scripture compared to terrible blasts and tempests, and who can stand before his cold? (Psalm 147:17). 2. It says, that now these are done away by Christ; and by his call in the Gospel, he assures his people, they shall find them fully removed; so that there is no wrath nor curse, that any who yields to it, needs to fear. 3. It implies that the Gospel brings good news, and there is none better than this, that God's justice is satisfied, and his wrath removed. 4. It imports, that Christ can bear sure testimony to this, that wrath is over, because he paid a price to remove it, and therefore sinners may take his word, and follow his call. And, 5. That believers are sometimes ready to suspect, more than they have ground, that there is some storm yet before them; but Christ has made all fair weather, ere he call: O great argument! He calls not to fight, but to gather the spoil; He puts not believers to the sea, till he himself has made all calm: Believers meet with blasts and storms sometimes, but readily that is, when their back is on Christ, and not when their faces are to him: The wind of wrath is not in a sinner's face that seeks Jesus, but the word faith to such, fear not, (Mark 16:6) you seek him.

2. He presses her to rise and come, from some heartening encouragements he proposes, verse 12. There is a great change (says he) now, when the angry winter is over, all things are pleasant and lovely. 1. The flowers appear, that shows there is heat and warmness in the earth, and it is an effect of the Spring, and a proof that winter is past. Hereby the fruits of grace, appearing in the change that is wrought upon sinners, may be signified, as is frequently hinted in this Song, where the Church is called a garden, and believers are the flowers; Come, (says he) grace has made others to come through the ground, who once were like flowers in the winter, under ground, but now they appear and flourish. 2. The time of singing of birds is come. As in the Spring, birds sing, which in the winter drooped; So (says he) now many poor sinners have changed their sad note, and begin to sing, who once were sinking under fears: And the good news of the Gospel, like the voice of the turtle, is heard in our land; these good tidings have been sent even to us, which is no little evidence of love, and no small confirmation to faith: That the news of the Gospel, and the consolation of sinners thereby, is here understood, is very agreeable to the scope: And these prove the removing of wrath, and are encouraging for stirring sinners up to the exercise of faith. And O how heartening, and refreshing is the spiritual Spring, when the day-spring from on high visits us! (as these things, mentioned in the text, are in the natural spring very pleasant, and tend to provoke men to go and recreate themselves in the fields.) And this is the particular scope of this place: There is never a sinner has gotten good of Christ, but it proves him to be very kind; and the blessed change Christ has wrought on them, should encourage others to believe, especially when it is the day of their visitation, and the Sun of righteousness has become warm by the Gospel to them, or to the place and society in which they live. 3. He presses his direction and call, by the very presentness, and now of the season of grace, verse 13. The fig-tree puts forth, etc. Which shows not only, that Summer is near, but that it is even at the door, (Matthew 24:32-33) and (says he) the vines bud and give a smell; whereby is held forth, the thriving of the plants of God's vineyard, under the dispensation of grace, as we may see, verse 15. All these prove, that now is the acceptable time, and now is the day of salvation; and there are large allowances of consolation to them, that now will accept of Christ's offers, and subject to his call: Therefore, says he, even to us, [reconstructed: miss not the time] when all is ready, but up, and come away: And that the voice of the turtle is heard in our land, (that is even the Church wherein we live) proves it to be the season of grace also; for, it's long since the time of the turtles singing has come to us, and their voice is yet still heard: And this says the [reconstructed: clock] and season of grace is among our hands, now when Christ's call comes to our door, and therefore it would not be neglected.

And so he does in the fourth place, repeat the call in the end of verse 13: Arise my love, &c. And this repetition is to show, 1. His willingness to have [reconstructed: it] effectual, if sinners were as willing, it would soon be a bargain. 2. Our sluggishness in not answering at once, therefore must word be upon word, call upon call, line upon line, precept upon precept. 3. To bear out the riches of his grace and love in this call, wherein nothing is wanting that can be alleged to persuade a sinner to close with Christ, and to press one that has closed with him to be cheerful in him: What a heartening life might sinners have with Christ, if they would embrace him, and dwell with him in the exercise of faith! They should always have a springtime, and possess (to say so) the sunny-side of the brae of all the world beside, walking in gardens and orchards, where the trees of the Promises are ever fruitful, pleasant and savory to sight, smell, taste; and every word of Christ, as the singing of birds, heartening and delightful to the ear; and all of them healthful to the believer. Who will have a heart to fit Christ's call? Or if they do, who will be able to answer it, when he shall reckon with them? It will leave all the hearers of the Gospel utterly inexcusable. Lastly, this repetition shows the importunateness, and the peremptoriness of his call; he will have no refusal, neither will he leave it arbitrary, if we will come, when we shall come, or what way; but he strictly enjoins it, and that just now: It is always time to believe, whenever Christ calls, and it is never time to shift, when he persuades. All this says, Christ must be a kind and loving Husband; how greatly do they play the fool, that reject him? And how happy are they, who are effectually called to the marriage of the Lamb?

Verse 14. O my Dove! that are in the clefts of the rocks, in the secret places of the stairs: let me see your countenance, let me hear your voice; for sweet is your voice, and your countenance is comely.

This verse 14 contains the second part of Christ's sweet and comfortable Sermon. Wherein, beside the title which he gives his Bride, there are three things, 1. Her case. 2. The directions which he propounds, as the cure of her case. 3. The motive pressing it.

The title is, my Dove: This has a sweet insinuation and motive in it. Believers are styled so, 1. For their innocent nature (Matthew 10:16). 2. For their tenderness, and trembling at the word of the Lord (Hosea 11:11; Isaiah 38:14). Hezekiah mourned as a Dove. 3. For their beauty and purity (Psalm 68:13). 4. For their chaste adhering to their own mate, in which respect, that of (Isaiah 38:14) is thought to allude to the mourning of the one, after the other's death. This shows what a believer should be, and who deserves this name.

The condition of this Dove is, that she is in the clefts of the rocks, and in the secret places of the stairs: It is ordinary for doves to hide themselves in rocks, or holes in walls of houses; And this similitude is used sometimes in a good sense, as (Isaiah 60:8), sometimes in an ill sense, as pointing out infirmity, and too much fear and [reconstructed: silliness] (Hosea 7:11). Ephraim is a silly Dove without heart that goes to Egypt, &c. The Bride is here compared to a Dove hiding itself, in the last sense, out of unbelief and anxiety, taking her to poor shifts for ease, and slighting Christ, as frightened doves that mistake their own windows, and fly to other hiding-places; the scope being to comfort and encourage her, and the directions calling her to holy boldness, and prayer to him (implying that these had been neglected formerly) does confirm this: Then says the Lord, my poor heartless Dove, why are you discouraged, taking yourself to holes (as it were) to hide yourself, fostering misbelief and fainting? That is not the right way.

What then should she do (might it be said) seeing she is so unfit to converse with him, or look out to the view of any that looks on? He gives two directions, holding forth what was more proper, and fit for her case, 1. Let me see your countenance (says he) like one that is ashamed, you hide yourself, as if you dare not appear before me, but come (says he) let me see your countenance. This expression imports friendliness, familiarity, and boldness in her coming before him: So this phrase of seeing one's face is taken (Genesis 43:3, 5) and (2 Samuel 14:32). As the not showing of the countenance supposes discontent or fear; So then the Lord calls by this to holy familiarity with him, and confidence in it, in opposition to her former fainting and misbelief. The second direction is, Let me hear your voice, To make him hear the voice, is to pray (Psalm 5:3), and under it generally all the duties of religion are often comprehended; It is likely discouragement scared the heartless Bride from prayer, and she dare not come before him; do not so (says he) but call confidently upon me in the day of trouble, and time of need. Observation 1. Prayer never angers Christ (be the believer's case what it will) but forbearing of it, will. 2. Discouragement when it seizes on the child of God, is not soon shaken off; and therefore he not only gives one direction upon another, but also adds encouragements and motives suitable to these directions.

And so we come to the third thing in the verse, the motives he makes use of to press his direction, which are two: 1. Sweet is your voice. 2. Your countenance is comely. What is my voice and countenance, might she say (for proud unbelief is exceedingly humble, and subtle, when it's opposing, and thwarting with Christ's call) indeed (says he) your voice is sweet; there is no music in the world so pleasant to me, as the prayer of a poor believer. Now this does not so much commend our prayers, as it shows his acceptance of them, and the excellency of his golden censer, that makes them with his odors so savory before God (Revelation 8:3). And, 2. (says he) your countenance though there be spots on it, yet to me it's comely, therefore let me hear your voice, let me see your countenance. Christ had rather converse with a poor believer, than with the most gallant, stately person in all the world. Beside, Observation 1. Fainting may overmaster even a believer, and misbelief may mire them. 2. There are often foolish reckless shifts made use of by believers, for defending misbelief and discouragement, when they are under temptation. 3. Faithless fears, and discouragement may come to that height, as to scar a believer from Christ's company, and mar them in prayer to him. 4. Misbelief bears out still this to a tempted soul, that Christ cares not for it; indeed, that he disdains such a person and their company. 5. Christ is tender of fainting believers, and of their consolation, even when they suspect him most, and when their suspicions are most unreasonable and uncharitable to him (Isaiah 49:14-15). 6. Christ allows poor believers a familiar and confident walk with him; they might all be courtiers, for the access that is allowed them, if they did not refuse their allowance, and sinfully obstruct their own access to it. 7. Christ loves to be much employed by his people, and there is nothing more pleasing to him, than frequently to hear their voice. 8. He is a sweet and gentle construer of them, and their service, and is not rigid, even when often they have many misconstructions of him. 9. The more discouragement seizes upon the soul, there should be the more prayer, and thronging in upon Christ; for there is no way out to be expected, but in that way. 10. None needs to fear to put Christ on their secrets; or they need not so to fear (if they be sincere) that they spoil their prayers, as thereby to be kept from prayer, or made heartless in it; for it's Christ that hears them, whose censer (Revelation 8:6) makes them savory before God: Let me hear your voice is no little encouragement in that duty. And the right consideration of it, would help to much boldness in prayer; and especially considering, that the God who is the hearer of prayer, is our Beloved.

Verse 15. Take us the foxes, the little foxes that spoil the vines: for our vines have tender grapes.

This verse 15 contains the last part of Christ's sermon: wherein, as he had formerly given directions in reference to her particular walk; so here he evidences his care of her external peace. That Christ speaks these words, the continuation and series of them with the former, the scope (which is to make full proof of his care) and the manner how the duty here mentioned is laid on, to wit, by way of authority, makes it clear. There are three things in them: 1. An external evil incident to the Church, and that is, to be spoiled by foxes. 2. A cure given in a direction, Take them, etc. 3. He gives reasons to deter all from cruel pity, in sparing any of them.

In clearing the case here supposed, as incident to the Church, we are to consider, 1. What these vines are. 2. What be these foxes. 3. How they spoil the vines. For clearing the first; Consider, that the visible Church is often compared in Scripture to a Vineyard (Matthew 21:33). And the particular professors, especially believers, are as the vine-trees that grow in it; So (Isaiah 5:7), The Vineyard of the Lord is the house of Israel, collectively, and the men of Judah are his pleasant plants. They are called so, 1. For their feebleness in themselves (Ezekiel 15:2-3, etc.), yet excelling in fruit beyond others. 2. Because of God's separating them from others, and taking pains on them above all others (Isaiah 27:2-3); for these, and other reasons, they are called the vines. Next, by foxes are understood false teachers (Ezekiel 13:4): O Israel, your Prophets (that is your flattering teachers as the context clears) are as foxes in the deserts. And (Matthew 7:15) they are called wolves in sheep's clothing: Hereby are meant, not every one, who in something differ in their own judgment from the received rule, if they vent it not for corrupting of others, or the disturbing of the Churches peace; but these who are, in respect of others, seducers, teaching men to do as they do, in that which tends to the Churches hurt; and such also, as by flattery and unfaithfulness, destroy souls, proportionally come in to share of the name, as they do of the thing signified thereby, as that place of Ezekiel, before cited (Ezekiel 34:2-3), does confirm. Now they get this name for their resembling foxes, in three things, 1. In their abominable nature, for which they are called foxes, wolves, dogs, etc., and such like, which are abhorred and hated of all men, and so are these most hateful to God, and so ought they to be with all others. 2. For their destroying, hurtful nature, in their destroying of the Church; therefore called ravening wolves (Matthew 7:15), and grievous wolves (Acts 20:29), who subvert whole houses (Titus 1:11), and whose word eats as does a gangrene (2 Timothy 2:17). 3. They are compared to these for their subtlety, a fox being famous for that, for which cause Herod is called a fox (Luke 13:32). So false teachers speak lies in hypocrisy (1 Timothy 4:2), creep into houses, their doctrines eat as a canker insensibly: And they are called deceitful workers (2 Corinthians 11:13-14): And as their master Satan can transform himself into an angel of light, so do they themselves into the ministers of Christ: All such beasts whatever their shape be, are hateful to Christ and his Church. 3. These false teachers or foxes, are said to spoil the vines, for foxes hurt not a Vineyard, or flock of lambs more than false teachers do the Church. 1. Corrupting the purity of doctrine. 2. Obscuring the simplicity of worship. 3. Overturning the beauty of order, and bringing in confusion. 4. Spoiling her bond of unity, and rending the affections, and dividing the ways of her members, thereby dissipating the flock. 5. Extinguishing the vigor and life of Christian practice; diverting from what is more necessary, to hurtful and vain janglings, which do still increase to more ungodliness, and have never profited them who were occupied therein (Hebrews 13:7). 6. By ruining souls, carrying them headlong to the pit (2 Peter 2:1; 2 Peter 3:16). There is no hurt nor hazard the Church of Christ meets with, or ever met with, more grievous and dangerous, than what she meets with from such, although this be an exercise and trial, ordinarily incident to her.

2. The cure the Lord provides, is, the furnishing of his Church with Discipline, and the giving of directions for managing of it in these words, Take us, etc. Wherein consider these four, 1. To whom it is directed. 2. What is required. 3. A motive insinuated in the expression, take us. 4. The extent of the direction, for the obviating of a question. It may be supposed to be directed to one of four: 1. Either to the Bride; or, 2. To Angels; or, 3. To Magistrates; or, 4. To Church-guides. Now it is to none of the first three, therefore it must be to the last and fourth: First, It is not to the Bride: For, 1. The word take in the Original, is in the plural-number, and signifies take you: now the Lord does not use to speak to the Church, but as to one. 2. He says, take us, and so taking the Bride in with himself, as a party for whom this service is to be performed, the speech must be directed to some third. 2. It is not directed to Angels, these are not spoken to in all this Song; and this being a duty to be performed while the Church is militant, they come not in to gather the tares from the wheat, till the end of the world, nor to separate the bad fish from the good, till the net be fairly on the shore. 3. This direction cannot be given to the Magistrate; for, beside that he is not mentioned in this Song, nor as such, has he any part in the ministry of the Gospel, or capable to be thus spoken to (although the duty from the force of its argument will also reach him in his station, because he should so far as he can prevent the spoiling of Christ's Vineyard in his place). Beside this, I say, this direction must take place in all times, whenever the Church has such a trial to wrestle with, otherwise it were not suitable to Christ's scope, nor commensurable with her need: Now for many hundreds of years the Church wanted Magistrates, to put this direction in practice, yet wanted she not foxes, nor was she without a suitable capacity of guarding herself against them, by that power with which Christ has furnished her. It remains therefore, 4. That it must be spoken to Christ's Ministers, and Officers in the Church, called rulers in the Scripture, and in this Song, watchmen and keepers of this Vineyard, as by office, contradistinguished from professors (Song of Solomon 3:3; Song of Solomon 5:7; Song of Solomon 8:11-12). Such the Church never wanted, such are required to watch (Acts 20:24) against wolves, and such in the Church of Ephesus are commended (Revelation 2:3-4) for putting this direction in execution. 2. The duty here required is to take them, as men use to hunt foxes till they be taken: And this implies all that is needful for preventing their hurting of Christ's Vines: Christ's Ministers are to lay out themselves in discovering, confuting and convincing, censuring and rejecting them (Titus 3:11). That is, not to endure them that are evil, but to try them judicially, as it is (Revelation 2:2).

Observation 1. Christ's Church is furnished with sufficient authority in herself, for her own edification, and for censuring of such as would obstruct the same. 2. This Church-authority is not given to professors in common, or to the Bride as the first subject; but to their guides, Christ's ministers and servants. 3. It is no less a duty, nor is it less necessary to put forth this power against false teachers, than against other gross offenders: So did Paul (2 Timothy 1, last verse), and so commands he others to do (Titus 3:10), heresy and corrupt doctrine being also a fruit of the flesh (Galatians 5:20), as well as other scandalous sins.

3. There is a motive to press this, implied, while he says, take us; which words insinuate that it is service both to him and her, and that ministers are his servants, and the Churches for Christ's sake. It shows also his sympathy, in putting himself (as it were) in hazard with her (at least mystically considered) and his love in comforting her, that he thinks himself concerned in the restraint of these foxes, as well as she is.

4. The direction is amplified to remove an objection (say some): all heresies, or all heretics are not equal, some comparatively are little to be regarded, and it is cruelty to meddle with these, that seem to profess fair. No (says he) take them all, even the little foxes; for, though they be little, yet they are foxes, though they be not of the grossest kind (as all scandals in facts are not alike, yet none is to be dispensed with) so they are (says he) foxes, and corrupt others; for, a little leaven will leaven the whole lump (often small-like schisms, or heresies, such as the Novatians and Donatists, etc. have been exceedingly defacing to the beauty of the Church) therefore, (says he) hunt, and take them all. How small a friend is our Lord to toleration? And how displeased is he with many errors, that the world thinks little of? Magistrates, ministers and people may learn here, what distance ought to be kept with the spreaders of the least errors, and how every one ought to concur in their stations, for preventing the hurt that comes by them.

The last thing in the verse, is, the reasons with which this direction is backed and pressed: The first is, all of them spoil the vines: error never runs loose, and heretics never get liberty, but the spoiling of the vines one way or other follows; and can beasts be suffered in a garden, or orchard, and the plants not be hurt?

2. If any say, they are but little foxes, and unable to hurt. He answers this, and adds a second reason, in saying, the grapes are tender; or, the vines are in the first grapes, that is, as they (while scarce budding or sprouting) are easily blasted by a small wind, so the work of grace in a believer, or Christ's ordinances in his Church, are most precious and tender wares, and cannot abide rough hands; even the least of seducers, or corrupt teachers, may easily wrong them; they are of such a nature, as they may be soon spoiled, if they be not tenderly and carefully looked to. Observation 1. They that have grace would be tender of it; it may easily be hurt. 2. Gracious persons, would not think themselves without the reach of hazard from corrupt teachers; for, this is spoken of the Bride, The foxes spoil the vines. 3. Our Lord Jesus is exceedingly tender of the work of grace, in, and among his people, and where it is weakest, he is some way most tender of it. 4. This argument here made use of, says also, that these who are most tender of his Church, and the graces of his people, will be most zealous against false teachers, even the least of them; for, these two are joined together in him, and are in themselves necessary to preserve the one, and restrain the other; and the suffering these to ramble and run without a check, cannot be the way of building, but of spoiling Christ's Church.

The third motive, or reason pressing the watchmen to have a care of the vines, is hinted in the possessive particle, our; for, our vines, etc. which is relative to the watchmen, whom he takes in with himself, as having a common interest in the Church; The Church is his, and theirs, as the flock is the owners, and the shepherds, who are particularly set to have the oversight of it; for, the shepherd may say, This is my flock, which no other servant can say: And this is a great piece of dignity put upon ministers, to be fellow-workers with Christ (2 Corinthians 6:1), and binds on their duty strongly; for, says Christ here to them, you will have loss also, if you see not to it, because you must account for the vineyard, with which you are entrusted: It is yours, and yet you are not absolute lords, for it is also mine, I am the owner of it: And so the vines are both theirs and Christ's, their interest speaks how naturally they should care for them; His interest shows the dependency both ministers and people ought to have on him.

Verse 16. My beloved is mine, and I am his: he feeds among the lilies.

Verse 17. Until the day break, and the shadows flee away: turn my beloved, and be like a roe, or a young hart upon the mountains of Bether.

Now follows the two last parts of her carriage in the beloved's absence; First, after she has (as it were) read over his epistle, she comforts herself in his love, and her interest in him, though he be absent. (It is good use of his word, when it is made use of, for strengthening our faith in him, when sense is away.) There are two parts of this consolation: 1. Her faith is clear for the present, verse 16. 2. Her hope is solid in the expectation of an excellent day coming, verse 17. Next, verse 17, she puts up a prayer for a gracious visit, which she knows he will allow upon her until that day come; and this is the last thing here recorded of the Bride's carriage in the Bridegroom's absence.

In the 16th verse, the faith of her interest in him is, 1. Asserted: my beloved is mine, and I am his. 2. It is vindicated, or established against an objection in the following words, he feeds, &c. The assertion holds out a union between him and her, I am his, &c. Or, as it is in the original, I am to him, and he is to me — such as is the union between married persons (Hosea 3:3), which the tie of marriage brings on. Even such is this which follows covenanting with God; for this union presupposes it, and is founded on it (Ezekiel 16:8): I made a covenant with you, and you became mine, or, to me. Although (says she) [reconstructed: he] be not here, yet he is my husband, and that tie stands between me and him, which is no little privilege; and in this, she comforts herself under absence.

Observation 1. There is an excellent union, and peculiar tie between Christ and believers, which none other can lay claim to but they. It is excellent, as will easily appear, if we consider these properties of it. 1. It is a near union — they are one flesh (Ephesians 5:27), as man and wife; they are flesh of his flesh, and bone of his bone. 2. It is a real and not an imaginary union (though it be spiritual and by faith) — it makes and transfers a mutual right of the one to the other, and has real effects. 3. It is mutual on both sides: Christ is wholly hers, and she is wholly dedicated to him. 4. It is a kindly union, such as is between husband and wife, and followed with the fruits of a most sweet relation. 5. It is a union which is in some way full — whole Christ is hers, and she by consent and title is wholly his. 6. It is an indissoluble union — there is no dissolving of it by anything that can fall out; otherwise the consolation would not be solid. Again, Observation 2. That this relation, which the believer has to Christ, is the great ground of his happiness and consolation, and not any sensible presence, or any dispensation, or gift communicated by Christ to him. 3. That believers may attain assurance, and clearness concerning their interest in him, and may come to know really that Christ is theirs; and believers should aim to be thorough in this, that their calling and election may be made sure to themselves (2 Peter 1:10). 4. Believers, when they have attained clearness, should acknowledge it, and comfort themselves in it, and not raise new disputes about it. 5. This clearness may consist with absence and want of sensible presence, and there is no case in which a believer should hold faster to his confidence than in such a case — when under desertion and absence, as the Spouse does here.

2. She vindicates her faith in these words, He feeds among the lilies. The words may be looked upon as the anticipating of an objection, for it might be said, If Christ be yours, where is he? Is it likely that he is yours, when he is so far away? For the faith of clearness will be assaulted and set upon, and it is not easily maintained, and unbelief takes the advantage of Christ's absence from sense to disturb it; so that unbelief and temptation especially set on then. Therefore she answers it thus: He feeds among the lilies — that is, he is kind to his people, and present with them, though now I see him not. Faith may, and will, argue from Christ's love to his people in general, and from the promises that speak to all, when there seems to be nothing singular in the believer's own condition from which it can take comfort. By lilies are understood all believers: the Church was called a lily (verse 2); here all believers are so called, as partaking of that same beauty and fragrance, and because planted in the same true garden. Christ was called a lily (verse 1), and here all believers are called lilies, showing, 1. That all believers have a conformity to Christ, and partake of the divine nature and spirit that is in him. 2. That all believers in things that are essential to grace and holiness have conformity one to another — they have the same faith, Spirit, covenant, husband, &c., although in circumstantials and degrees there be differences. Next, his feeding among them shows, 1. A special gracious presence in his Church, and among believers — there he walks among the seven golden candlesticks (Revelation 2:1). 2. A special delight he has in them, and satisfaction to be among them, as a man delights to walk in his garden: it is his meat (John 4:32, 34) and drink to do them good. So then (says she) he is kind to all his people, and is so to me, though for the time I see him not. And thus also she answers the question (Chapter 6:1-2), even when Christ is being sought, and she was inquiring after him. Observation 1. Christ's care of his Church, and love to his Bride, is no less under absence than when his presence is sensibly enjoyed. 2. The consideration of this tends much to further the consolation of believers, and it becomes them well to believe this when under desertion and absence, and so to ward off temptations.

The solid exercise of faith never wants hope waiting on it, therefore, verse 17 that follows, for completing the bride's consolation in these words, until the day break, and shadows, &c. Though there be shadows (she says) and veils between him and me, in this night of desertion; yet there is a day coming when these, by his presence, shall be made to flee away, and I shall see him as he is. There is a twofold day spoken of in Scripture: 1. A day of Christ's presence here upon earth (Luke 1:78): The day-spring from on high has visited us. 2. The day of his glorious appearing, commonly called the great day; and in a singular way called here the day, because it has no night of interruption following thereupon, and because it goes as far beyond what believers possess now, as day exceeds the night. Therefore it is called the morning (Psalm 49:14) in which the just shall have the dominion; and the dawning of the day, and the rising of the day-star in our hearts (2 Peter 1:19) which is there opposed to the clearest prophecies and ordinances, which are but as a candle in a dark place, in respect of that day. Now we conceive the last and great day is signified here: 1. Because that is her scope, to comfort herself in the hope of what is coming. 2. Because she opposes it to the present means, as to shadows, even to faith itself, for that she enjoyed for the time; and also to sensible presence, which in the next words she prays for, till that day dawn. By shadows is meant, whatever mars the immediate, full and satisfying enjoying of Christ, which as shadows, hide him from us, or darken him that we do not see him as he is, or give but small and dark representations of him, (like shadows of the body) which are very unproportioned to his own excellent worth. They are said to flee away, because a glimpse of Christ then, when he who is the Sun of Righteousness, shall shine at the break of that day, shall dispel and dissipate them more fully and quickly, than this natural sun when rising, does scatter darkness and shadows that go before it. And by until, we understand the setting of a fixed term, which distinguishes one time from another, as in Genesis 32: I will not let you go until you bless me; so she says, until that day of immediate presence come, let me have love-visits, as is expressed in the following words. Observation 1. There is an excellent day coming to believers, wherein Christ shall be immediately enjoyed and seen, and wherein the soul shall be comforted with no mediate object, or created excellence, but shall see his face, and be filled with the fullness of God. 2. While here, there are many shadows even between Christ and the strongest believers; we see but darkly as in a glass (1 Corinthians 13:12). There is: 1. a shadow of desertion, and his hiding of himself. 2. A shadow of ordinances, where he is seen, yet but darkly, like a face in a looking glass. 3. A shadow of sinful infirmities, drawing veils between Christ and us, and hiding his face from us (Isaiah 59:2). 4. A shadow of natural infirmity; for, not only are we ready through unbelief to slander him, but by reason of weakness (like narrow or old bottles) we are not capable of him, and unable to contain him. 3. At that day of his appearing, all these shadows will instantly be done away: there will not one tear be left on any believer's cheeks, there will be no affliction or desertion to hide him from them, but they shall be forever with him. There will then be no ordinances, nor temple (Revelation 21:22) but the Lord God and the Lamb himself, shall be the temple and light of his people. Nor will there be any sinful infirmities then to interpose between him and them, death, the curse and corruption will be cast into the lake; no unclean thing accompanies the believer into the new Jerusalem. In fact, no imperfect thing is there, for whatever is imperfect, and whatever was in part, is then done away (1 Corinthians 13:10) and what is perfect will then come. The soul in its faculties will then be perfected, capacitated and expanded to conceive, take up and delight in God; and the body perfected, made glorious and spiritual, like the glorious body of our Lord Jesus (Philippians 3, last verse). 4. The hope of that day, and of the fleeing away of all shadows then, is (and no marvel it be) very refreshing to the Lord's people: and believers in all their darknesses should comfort themselves and others from the hope of it (1 Thessalonians 4, last verse). 5. All that are Christ's, or whoever have faith in Christ, and fellowship with him by virtue of his covenant, may expect at that day to enjoy Christ immediately and fully, and to see him as he is: O that men believed this! and that many were thronging in to his covenant now, as they would not desire to be cast from his presence in that day! Yet, 6. All shadows are never removed till then; the believer must, and some way will submit to Christ's way of ordering it so, and not seek it should be otherwise till then.

In the last place, the Bride falls about the exercise of prayer in the rest of this verse; faith and hope in exercise always stir up to prayer; for, these graces do not foster laziness and security, but incite and provoke to duty (it's a good token when faith and hope are so accompanied) therefore she turns her to prayer, in which she speaks to him as to her beloved: clarity of interest, as it helps notably to many things, so to confidence in prayer especially. The petition (importing still absence) has these two in it, 1. The suit itself, turn. 2. The enforcing and enlarging of it, be like a deer, etc. Turning her implies, 1. Sense and feeling of his absence. 2. Her serious desire to have Christ again. 3. That his absence may be removed by his own returning, and so the change of her case to the better must flow from him. 4. That she may ask this from him, and expect by prayer in faith to obtain it, believing prayer being the best means to effectuate this. Next she enforces and enlarges her petition, Be like a deer, etc. that is, seeing (says she) all shadows will not be removed till that time, what is my suit for the time? It's even this, that you will give me visits of your presence, and be like a deer or young stag on the mountains of Bether: the word Bether signifies division, and so it may be made use of here, so long (says she) as these mountains divide between me and you, Lord be not a stranger, but swiftly, easily and kindly (as the deer come over mountains to their mates, Proverbs 5:19) come to me, and comfort me with frequent love-visits, until that time come, that you take me to you, to enjoy you fully and immediately. Observation 1. It's lawful for believers to desire sensible presence, even in this life: Indeed, it's suitable, they should often long and pray for it. 2. Where the hope of heaven is solid, sensible manifestations of Christ's love will be most ardently sought for: it will never harm one of their satisfaction and full payment then, that they have gotten a large earnest-penny here, she knows that will never be reckoned up to her. 3. Much prayer flowing from, and waiting upon the exercise of faith and hope, is a notable way to bring the soul to the enjoyment of sense. 4. The believer has a heartsome life, and a rich inheritance, Christ here, and Christ hereafter, the lines are fallen to him in pleasant places. 5. She grounds her suit on the marriage-relation and tie between him and her, my Beloved (says she) a Covenant-claim to Christ, is the most solid ground upon which believers can walk in their approaches before him, and in their pleadings with him. 6. He allows believers to plead for his company, from this ground, that he is theirs by Covenant, as he pleads for their company, on that same ground, verse 10. etc.