That these are the words of the Daughters of Jerusalem, may be cleared from these things, 1. That they are placed on the back of her charge to them; and when she charges, they use to answer (as Chap. 5. 9. and 8. 5.) and then she proceeds to speak to them, even so it is here; for, the words hold forth a mutual conference betwixt her and them, and therefore the words of this verse will be most pertinently understood as spoken by them. 2. They are the same words on the matter, and spoken on the same occasion, with these, Chap. 8. 5. which we will find to be spoken by them. 3. They can agree to none other. To say, ⟨p. 173⟩they are the words of Angels, is not warrantable, they not being a speaking party in this Song: To say, they are the Brides own words, will not suit with the commendation that is given to her, and of her in them, as by a distinct party: Neither can they be Christ's words spoken immediately by him; for, Chap. 8. 5. where these words upon the matter are repeated, she is said to ascend, leaning on her beloved; and he is spoken of, and looked on as a third, both from the Bride and the speaker. It remains then, that they must be the words of the daughters of Jerusalem, wondering at the change that was to be seen on the Church, her case being now compared with what it was before; and wondering at believers in her, upon the same account also, as almost mistaking them, and so they speak as having other affections to them than they had before. It's like that wondering expression, Isa. 49. 21. Thou shall say (to wit, when the sudden change comes) Who hath begotten me these? or, as it is, Rev. 3. 9. where it's promised to the Church of Philadelphia, that others should fall down, and worship at her feet, as being convinced now, that Christ loves his Church. And that this verse is spoken of the Bride, the words in the Original, being in the feminine gener, puts it out of question; for, they are in the Original, as if it were said, Who is she that cometh up, &c?
That these are the words of the Daughters of Ierusalem, may be cleared from these things, 1. That they are placed on the back of her charge to them; and when she charges, they use to answer (as Chap. 5. 9. and 8. 5.) and then she proceeds to speak to them, even so it is here; for, the words hold forth a mutual conference betwixt her and them, and therefore the words of this verse will be most pertinently understood as spoken by them. 2. They are the same words on the matter, and spoken on the same occasion, with these, Chap. 8. 5. which we will find to be spoken by them. 3. They can agree to none other. To say, ⟨p. 173⟩they are the words of Angels, is not warrantable, they not being a speaking party in this Song: To say, they are the Brides own words, will not sute with the commendation that is given to her, and of her in them, as by a distinct party: Neither can they be Christ's words spoken immediatly by him; for, Chap. 8. 5. where these words upon the matter are repeated, she is said to ascend, leaning on her beloved; and he is spoken of, and looked on as a third, both from the Bride and the speaker. It remains then, that they must be the words of the daughters of Ierusalem, wondering at the change that was to be seen on the Church, her case being now compared with what it was before; and wondering at believers in her, upon the same account also, as almost mistaking them, and so they speak as having other affections to them than they had before. It's like that wondering expression, Isa. 49. 21. Thou shall say (to wit, when the sudden change comes) Who hath begotten me these? or, as it is, Rev. 3. 9. where it's promised to the Church of Philadelphia, that others should fall down, and worship at her feet, as being convinced now, that Christ loves his Church. And that this verse is spoken of the Bride, the words in the Original, being in the feminine gener, puts it out of question; for, they are in the Original, as if it were said, Who is she that cometh up, &c?
