An exposition on the whole booke of Solomons song,: commonly called the canticles. Wherein the text is explained and usefull observations raised thereupon. / By John Robotham, preacher of the gospel.

VERS. 7, 8, 9.

I charge you, O ye Daughters of Jerusalem, by the Roes, and by the Hindes of the Field, that yee stirre not up, nor awak my love till he please.

The voice of my beloved; behold! he commeth leaping upon the mountains, skipping upon the hils.

My beloved is like a Roe, or a young Hart, behold! he standeth behind our wall, he looketh forth at the Window, shewing himselfe through the Lattesse.

IN the former part of this Chapter, wee have seene how Christ calling himselfe a Rose and a Lilie, gi∣veth us to understand, that in him is the Fountaine of all grace, and the fulnesse and perfection of all sweet and heavenly treasures. Also, that from his sweetnesse and beautie, his Church is made so sweet and com••ly that she excelleth all other Daughters, as farre as the pure white Lilie doth the Thornes. Then she setteth forth the praise of her well beloved, by a like compari∣son; namely, that as the Apple-tree excelleth the trees of the forrest: so doth he excell the Sonnes.

And further she declareth, that by the comforta∣ble shadow, and fruit of this tree, she being led into the house of wine, she is made partaker of all heaven∣ly blessings in him, and by the feeling of his love, she is sick of love towards him, calling for a further sup∣ply of grace, and is embraced, comforted, and suppor∣ted by Christ. All which is contained in the first six verses of this Chapter.

Now to proceed. In these three Verses we have.

First, A strict charge given, that this peace she en∣joyed, may not be interrupted, verse 7.

Secondly, A Declaration of Messiahs comming, to∣gether with the discovery thereof, verses, 8, 9.

First, Wee have a vehement charge given to all the Members of the Church, I charge you O ye Daugh∣ters of Jerusalem, &c.

Secondly, The manner of the charge, By the Roes and Hindes of thee Feild.

Thirdly, The matter of the charge, That yee stirre not, nor awake my love.

Fourthly, The duration or continuance of the charge, untill be please.

Here ariseth some difficultie, to finde out whether it be Christ or his Church that giveth this charge; by some of our English translations, it seemes to be Christ, because it is read, That you awake not my love untill she please; for if it were the Church, she should say, That you awake not my love untill be please. But it is not very easily discussed by the Hebrew text: for the word Ahabhah, love, is feminine: and if the Church call Christ her love, the construction is with a verbe of the feminine gender. Some doe expound this charge to be Christs, which he should give unto the false Brethren, and false Churches, such as were degenerate Assemblies of Idolaters, that they doe not molest that sweet peace and rest of the Church, which she had obtained in him. But I rather take it, to be the charge of the Church, not to her false Sisters, but

unto her companions, that they doe not by any mis∣carriage or rude behaviour of theirs, cause Christ to withdraw himselfe, or to hide or ecclipse his love.

The reasons of this interpretation are,

First, The originall will indifferently beare ei∣ther.

Secondly, She had authority to command, as shee doth in verse 15. saying, Take us the Fox∣es, &c.

Thirdly, The words preceding, and following af∣ter, are the words of the Church.

Fourthly, She doth apply the words unto the Daughters of Jerusalem, her fellow friends, unto whom shee often speaketh, as in Chap. 1. vers. 5.

Let us now descend downe unto the words in particular.

I charge you, &c.

The Hebrew word here translated, I charge, sig∣nifieth to sweare, or to adjure, or earnestly to charge, &c. It hath also the signification of seven, which is a mysticall number, Gen. 2. 3. and some give the rea∣son of it to be this, because an oath is confirmed by seven, that is by many witnesses. The word also sig∣nifieth to satisfie, because he to whom we sweare must be contented. An adjuration is neere of kinde to a curse, and sometimes one is put for an other, as ap∣pears in Gen. 24. 8. Josh. 6. 26. Hence it sheweth the weightinesse of this speech.

Hence Observe.

That the Saints are very serious in the things of Christ.

Here the Church layes such a weighty and strict charge on the Daughters of Jerusalem. True, good, gracious, and heavenly impressions upon the heart, will be very strong and vehement in expressions, as here the Churches are, saying, I charge you, &c. Now followeth the parties thus charged.

O ye Daughters of Jerusalem.

By these Daughters, no question, she meaneth such as wished well to the Church, and had somewhat to do therein, such as were the severall Members of her. But though these Members are expressed by the daughters of Jerusalem, yet so, as there by is compre∣hended all the faithful, wheresoever dispersed. Hence it is said, that the Law shall go forth of Zion, and the word of the Lord from Jerusalem, to other Nations and people, as the Prophet speakes, Isa. 2. 3. Wee had occasion to speake of the Daughters of Jerusa∣lem already, in Chap. 1. 5. yet give me leave to add one thing, which I omitted there, namely, to observe that the Church is called by the name of Jerusalem, or the holy Citie. The Church may well be called Jerusalem, and that from such resemblances as these.

First, Jerusalem was the chiefe metropolitan Cittie of the Jewes. So the Church hath the greatest advan∣tage or precedencie above all other societies whatsoe∣ver, because unto her Members are committed the Ora∣cles

of God, as the Apostle speakes of the Church of the Jewes, Rom. 3. 2. unto whom also pertained the Adoption, and the glorie, and the Covenants, and the gi∣ving of the Law, and the service of God, and the promises, Rom. 9. 4.

Secondly, Jerusalem was eminenter then other places, for it is said, they went to Jerusalem, and down to Ae∣gypt, and other places: so the Church, is from above, Gal. 4. 26. because it hath its originall from above, and steeres its course towards heaven above.

Thirdly, Jerusalem was a Cittie compact in it selfe, Psal. 122. 3. So is the Church the body of Christ, compact and knit together, by joynts and legiaments, as it is in the naturall body: for so the Apostle telleth us, that The whole body (of the Church) is fitly joyned toge∣ther and compacted, by that which every joynt supplyeth, &c. Ephes. 4. 16.

Fourthly, Jerusalem is a free Cittie, and had many, Citie-priviledges and immunities: so is the Church, Ga••. 4. 26. Jerusalem (or the Church) which is above is free. The Law was delivered in a most terrible man∣ner on Mount Sinai, and the effects thereof was no∣thing but bondage; but after it was sent out of Zion, and out of Jerusalem, with the Spirit of grace and a∣doption, and brings with it cheerefulnesse and liber∣tie, so though Agar ge••dereth to bondage, yet Jerusa∣lem which is above is free.

Fifthly, Jerusalem was the seat of God, chosen from all places of the world, as appeares, Psal. 132. 13, 14. For the Lord hath chosen Zion, ••he hath desired it for his habitation: this is my rest for ever, here will I dwell, for I have desired it. So the Church of Christ is his seate,

where he dwels, and holds forth the word of life, and distributes the rich treasures of grace and glory, and doth beutifie it with all heavenly excellencies and pri∣viledges of salvation.

Sixthly, Jerusalem was the joy of the whole earth, Psal. 48. 2. So is the Church, the joy and comfort of the word; what are all the men in the world besides? the Church is the seate of saving truth, and is built upon the foundation of the Prophets and Apostles, so that the Church is the depository of the truth, that orbe out of which this glorious light shines forth; and unto the Church pertains the Covenant, and the promises as you heard before. So much for the Parties charged.

Now wee proceed to the manner of the charge.

By the Roes, and by the Hindes of the Field.

Some render these words thus: Tarry ye abroad with the Roes, or with the Hinde of the field. Wee may un∣derstand it thus, Yee that are by the Roes, that is, yee that feed your flocks abroad in the Feilds, where the Roes and Hindes runne. The meaning may be this, get you abroad for a while, take your pleasure, and doe what you will, only disquiet not, neither vexe my beloued. This is spoken by the Church, after the manner of men and their wives, who when they would talke off secret matters, or take their rest and be quiet, will bid their Children and servants get them abroad, and recreate themselves, where they will, for a while. Indeed some take the words, as if the Oath were by the Roes and by the Hindes, which cannot

be but improper and onely figurative, because Oathes and Adjurations are by the name of God onely, Deut. 6. 13. We may read it among the Roes, so doth Arius Montanus, rather then by the Roes, because the Letter Beth is here prefixed, which signi∣fieth in, Or among, more properly then by. The Church doth in her charge to the Daughters of Jerusalem, take these creatures, to wit the Roes and Hinds, as witnesses against them if they neglect their charge: an exam∣ple we have in Deut. 30. 19. I call Heaven and Earth (saith Moses) to record this day against you, &c. This obtestation of Heaven and Earth, is meant the crea∣tures in Heaven and Earth. We have the like ex∣pression in Josh. 24. 27. This stone shall be a witnesse (saith Joshua) unto us, for it hath heard all the words of the Lord. This figurative Speech is as much as if Jo∣shuah had said to the people thus, this stone shall as truely witnesse against you, if you shall falsifie your promise and Covenant, as if it had heard the words that were spoken.

Hence Observe,

That unreasonable creatures are called to testifie against men that deale falsly with Christ. Suitable to this is that in the Prophet, Jer. 2. 12. Be astonished O yee Heavens at this, and be yee horribly afraid, be yee very desolate, saith the Lord. Implying, that the very senselesse crea∣tures, were they apprehensive of such evills, would abhor such dealings, and tremble to thinke what the issue of them would be, or that such courses were such as might justly fill Heaven and Earth with astonishment.

And so in Isa. 1. 2. Give eare O Heavens, and heare O Earth, &c. Because men are obstinate and senselesse,

the dumb creatures are called upon as more ready to heare and obey Gods word then they, and are there∣fore witnesses for God against them. And in Psal. 50. 4. He will call to the Heavens to judge his people, that Heaven & Earth may beare record. And in Job 20. 27. The Hea∣vens shall reveale his iniquity, and the Earth shall rise up a∣gainst him.

Let us consider the nature and condition of these Roes and Hinds, and then we shall see how fitly they are here brought in, in this obtestation or adjura∣tion.

1. The Roes and Hinds are wild Beasts of the Field, and have their names of Armies and Powers: and by wild Beasts, the people of the world, who are not of God, are named: so that his people are admonished not to provoke Jesus Christ, least these wild Beasts among whom they live, should be made instrumen∣tall to afflict them.

2. These Roes and Hinds are set forth in Scripture for their swiftnesse of foot, as in 2 Sam. 2. 18. which being referred to Gods judgements, may signifie the swiftnesse of Gods judgement on them that shal break this adjuration.

3. These creatures are also commended for their mutuall love one to another: by them is the love be∣tweene man and wife set forth, as in Prov. 5. 19. Let her be as the loving Hind, and as the pleasant Roe, &c. That as the Males and Females of these Beasts doe dearly love one another, so is the unfeighned love betweene man and wife, and also betweene Christ and his Church; for Christ himselfe is likened to a Roe, or young Hart, in Vers. 9.

4. These Beasts are very much desirous of the

highest places: this is a property given by the Pro∣phet Habakkuk to the Hinds, when he saith, The Lord will make my feet like the Hinds, and he will make me walk upon mine high places, Habak. 3. 19. So should the Saints walk on high places, and not remaine below on Mountaines of Earth, but we should Mount up to Heaven in our hearts, the hill of Gods holinesse, and of our happinesse, unto which Paul ascended in the vi∣sion of his soul, and unto which Stevens heart and eye was lifted up in the end of his Apology, because his defence was in the Heavens. All our Salvation, joy, and happinesse, commeth not from the Mountaines of flesh and blood, but from the Heavens.

5. These creatures were often made a prey, and o∣ver-reached by the Huntsman; therefore Christ him∣selfe is called Aijeleth Kashacar, The Hind of the morning, Psal. 22. 1. Who in that Psalme is extreamly hunted with Doggs of the Evening: so are all the Saints hunted by the men of the world.

6. These Hinds are very charitable one unto ano∣ther: it is reported of them, that when they swim over a River, the first sustaineth the second, and the second upholds the third, &c. Thus the Saints are exhorted by the Apostle to beare one anothers burthens, and so fulfill the Law of Christ, Gal. 6. 2. Not looking eve∣ry man on his owne things, but every man also unto the things of others, Phil. 2. 4.

Thus in some measure all the Saints may be likened to the Roes and Hindes of the field: not that they were to sweare by them, but for whose sake and by whose means they were to take themselves bound, as by a So∣lemne Oath, not to stir or provoke Christ by any mis∣carriage whatsoever. Thus far for the manner of his

charge, now followeth the matter thereof.

That yee stir not up, nor awake my love.

The words may be read, If yee stir, and if yee stir up, or, If yee awake, and if yee awake up: for they are both of one signification, save they differ in forme, and be∣ing both referred to the Love after mentioned, they meane a stirring up more or lesse. The word If used in Oaths and adjurations is a prohibition upon penal∣ty, as in Gen. 21. 23. Sweare unto me here by God, If thou shalt lie unto me. That is, that thou wilt not lie, as Psal. 89. 35. Once have I sworne by my holinesse, if I lie un∣to David. That is, I will not lie unto David. And in Mark. 8. 12. If a signe be given, which is explain'd in Mat. 16. 4. A signe shall be given. And so if they shall en∣ter into my rest, Heb. 3. 11. Psal. 95. 11. which the A∣postle, openeth thus, He sware that they should not enter, Heb. 3. 18. It is an imperfect Speech, where an im∣precation is understood.

Stirring) is opposed unto sleep, and quietnesse, as sitting still: The Lord is said then to stir up, or a∣wake, when he delivereth his Church out of trouble, as in Psal. 78. 65. Then the Lord awaked as one out of sleep, &c. That is, he stirred up himselfe to punish the Philistims, whereas before he seemed to sleep. And the Church then stirreth up the Lord, when it earnestly prayeth for such deliverance, as in Psal. 44. 23. Awake, why sleepest thou O Lord? saith the Church; but these things are spoken Ad captu•• humanum, after the man∣ner of men, for properly, he ••hat keepeth Israel, slumbe∣reth not, nor sleepeth not, Psal. 121. 4. We may apply this unto the stirring & provoking of Christ by sin, for which he doth often chastise and correct his people,

as appears in Exod. 23. 20, 21. Behold (saith the Lord) I send an Angell to keep thee in the way, and to bring thee in∣to the place, which I have prepared. Beware of him, and obey his voyce, provoke him not, for he will not pardon your transgressions, for my name is in him. The Angell here spoken of, is Christ, as appears by this, that he hath power to pardon sin: and Gods name is in him, that is, he is essentially God: for Gods name and attri∣butes are his very essence. So that the charge is not to provoke or stir up Christ to indignation by sin, or any miscarriage: It followeth the title here given un∣to Christ.

My Love.

This word My is not found in the Originall, but we may understand it my love, to wit, Christ her beloved, who is called Love, by an excellency, as in Song 1. 4. Righteous persons were called righteousnesses. God is love, 1 John 4. 8. and is most worthy to be loved. The Church is called by the name of love in Song 7. 6.

Lastly, we have the duration or continuance of this charge.

Ʋntill he please.

Ʋntill it please) or untill he please, meaning Christ: and if we take it for provoking of Christ by sin, it is meant never: for so the word untill doth often signi∣fie, as in Isa. 22. 14. this iniquity shall not be purged from you untill yee die; that is, never: and it is said, Michal had no Child untill the day of her death, 2 Sam. 6. 23. That is, shee never had any Child.

Or, it may be meant of Christ's comming in the flesh, and then we must take it thus: the Daughters

of Jerusalem are charged to suffer affliction under the Law, being shut up unto the faith that should be re∣vealed, which Law was a School-master unto Christ, Gal. 3. 23. And the Church was as a Child in her non∣age, under Tutors and Governors, under the Law, Ʋntill the appointed time of the Father, Gal. 4. 1, 2. Now I say according to this Interpretation, they were char∣ged to waite in faith and patience, unto the comming of the Lord, as it is in Jam. 5. 7. 1 Pet, 5. 6, 7. and not to provoke him by Murmuring, or otherwise, through feare or unbeliefe. Now from this weighty charge, Observe,

First, That we ought to be carefull not to disquiet Jesus Christ, whilst he seeks our quiet. The Apostle adviseth us not to grieve the holy Spirit, adding this reason, Be∣cause (saith he) by it yee are sealed unto the day of re∣demption, Ephes. 4. 30. So are we also on the other hand to please the Spirit, as we would not turne away the Seale of our salvation The Prophet tells the reason why the Lord fought against his people, Be∣cause (saith he) they rebelled, and vexed his holy Spirit, Isa. 63. 10.

Secondly Observe,

That Christ is the Churches love. The love of the Saints may be divided and branched out to creatures, some love to one creature, and some to another, but all the streame of their affections meet in Christ, as the Rivers meet in the Sea, and as the Sun-beams meet in the Sun. As Christ eternall, exceeding, rich love is fastened onely upon the Church, for indeed his love grows and plants it selfe there: So a believers love is fixed onely upon Christ, as upon its proper and onely object.

Thirdly, in that this adjuration is limitted to the Beloveds will and good pleasure: if we take it for provoking by sin: Observe,

That our great care must be, not at any time to sin against Christ, to provoke him to wrath. Job saith that faire weather commeth out of the North, but with God is terrible Majesty, Job 37. 22. The meaning of it is this, that though the creature may be pleasing and flexible e∣nough, and there may be faire quarter betweene man and man: yet not so with God; if he be once provo∣ked, with him is terrible and dreadfull majesty: and thus it is said of Christ in the forenamed place, Exod. 23. 21. Beware of him, and obey his voyce, provoke him not, for he will not pardon your transgressions, for my name is in him. When we sin against God, we have a Me∣diator to goe unto: but when we sin against Christ we have no Mediator unto him, therefore it is a dan∣gerous thing to sin against Christ, for then indeed we sin against a Mediator.

Lastly, if we take this limitation to the beloveds good pleasure, for his comming in the flesh, when she might injoy a greater manifestation of his presence: then Observe,

That the Saints are patiently to wait for those good things that are promised them in Christ. Here the Daughters were adjured not to provoke Christ by unbeliefe, or impatience or murmuring, but patiently to wait for Christs appearance. Suitable unto this is that of the Apostle when he tells the Hebrews that after they had done the will of God, they had need of patience, that they might receive the promise, Heb. 10. 36. That is, they were patiently, without grudging or murmuring, to wait for the good things promised them. The Saints

that lived before Christs comming in the flesh, were to wait with patience for the day of his appearance: and so now the Saints since his comming in the flesh, must also wait for his last comming in glory, as we have it in the Apostle James. Be patient therefore Bre∣thren, unto the comming of the Lord, James 5. 7. The word Translated Patient, signifies to be long patient, or to suffer with long patience: so that the Saints are ex∣horted to wait with patience and long-suffering, un∣till they receive the Crowne of glory which is laid up for them.

Thus far of the Charge given to the Daughters of Jerusalem, not to provoke or stir up Christ by sin, or to be impatient of his comming. Now followeth a declaration of Messiah's comming, together with the discovery thereof.

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Septem, Inde Ni∣phal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••uravit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cum, pun∣cto sinistie, satiatus saturatus fuit.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In capreis.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Militia, congregatio populi, axer∣citus.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vigilavit, excitatus fu it. Trausitive excitavit.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉