then wine is there also implied for departing from the meeting with such glad hearts they afterward remembred the comfort thereof as more blessed then the peaceable living under their owne Vine and Fig-tree The love of the upright to him continued all his time even when his wives and hollow-hearted subjects flattered him and enticed him to toleration of Idolatrie But consider further that Solomon when hee is here set forth as the desire praise and blessednesse of all his people hee is then a type of Christ greater then Solomon whose heavenly fellowship and instruction the Church desires above wine whose graces are excellent and procuring him love and renowne of whom the Church prayeth to be drawn and who leadeth us to fellowship with God in holy worship whom therefore the people rejoyce in and remember his love above wine the upright love him Use 1 This first doth shew us the happy estate of a Church or Common-wealth when men of place labour not for preferments or worldly profits for honour or long life but for wise and understanding hearts that may goe in and out before the people in their callings when they desire to be kissed with the kisses of Gods mouth that he would breath into them such graces as bee needfull for their places Use 2 Secondly this sheweth what procures a Magistrate love and reputation when being enriched with Gods graces as sweet oyntments hee manifesteth the sweet savour thereof in all his administrations If any man desires a good name if any man desires love and respect this is the way to get it Fill your hearts with the good gifts and graces of God let Gods grace shew forth it self in your speeches in your answers in your practices this oyntment will bee stronger to get a good name then any other noysom thing to hinder it The Virgins will love you for they rejoyce at your faith and by faith our elders were well reported of By these Solomon got a good name all the world over Use 3 Thirdly this is to teach a Magistrate to draw on the people to holy duties by all meanes he can by his proclamations lawes and examples Use 4 Fourthly to shew that the greatest comfort of subjects and the strongest love to knit them in all hearty affections to their Prince is his forwardnesse in drawing them on and leading them an end to the holy duties of Gods worship Draw mee and I will runne after thee If Solomon once be drawne all the people will come after rejoycing when they shall see the Magistrate come Use 5 Fifthly to shew us a signe of a true spouse of Christ such a one preferreth fellowship with him above all things delighting in his company in his ordinances Thus did Paul I count all things losse and drosse for Christ So David Whom have I in Heaven but thee I am blacke yet comely c. In these verses is described the estate of the Church First of Israel and Judah in the last dayes of Solomon and then of Rehoboam Secondly of Judah alone Thirdly of Israel alone after the Apostacy of the ten tribes Fourthly of Judah alone in respect of his civill condition under the service of the King of Egypt I am black c. The Church is set forth by a double adjunction the one contrary to the other I am black yet comely and both these by comparison First black as the tents of Kedar Secondly comely as the curtains or hangings of Solomon First black by the fall of Solomon Secondly by the folly of Rehoboam Thirdly 1. By Profanenesse 2. By Schisme 3. By Apostacy 4. By the Rebellion of the ten tribes Yet comely First by the present purity of Gods ordinances in the Temple Secondly the constancy of the upright in cleaving to God to the King to the house of God and David the which was done in profession by whole Judah and Benjamin and the Israelites inhabiting in the Cities of Judah but in truth by the upright Yee Daughters of Jerusalem c. Children of the Church are called Daughters rather then Sons as being prered as a pure Virgin for Christ their husband As the tents of Kedar c. That is of the Arabians who were called Scenith or Nomede for that they wandred up and downe feeding their flocks in tents which they made of Goats haire a course stuffe of it selfe and being weather-beaten the more homely and black Hereto the Prophet alludeth when hee calleth the Church of Israel Aholah and Jerusalem Aholibah my tent in her for she was then as the curtains of Solomon It was Davids griefe that he was long conversant in the tents of Kedar the Church was now like to these tents First in their blacknesse which resembled their adversity Secondly in that shee now lived among the enemies of her peace the sons of her mother being angry with her Thirdly in that black and sad defection which layd the foundation of the after Captivity when the Church wandred to Babel her tent being removed as the curtains of Solomon or hangings having the name from the coupling together Josephus saith that Solomons hals were hung with hangings of Babilonian tapestrie in their courses of suits and the wall of Marble underneath most curiously wrought with rich Imagerie It seemeth also each hanging inwardly more rich then other Such was the estate of the Church in time of publicke defection pure and richly graced in the upright members whom the better one inwardly knew the more gracious they appeared Looke not upon mee because I am black c. This Verse hath two parts First an admonition of the Church of Judah to the daughters of Jerusalem not to despise her nor alienate themselves from her in regard of her blacknesse or as it is in the Hebrew Because I am shee that am black Secondly a rendring a three-fold Reason First of her blacknesse Secondly of their not despising her for it A third Reason is First from the highest cause of her affliction The Sunne hath looked upon mee Secondly from the instrumentall cause The anger of her mothers children against her Thirdly for the meritorious cause which shee acknowledgeth was wholly in her selfe her not keeping well her own vineyard aggravated by the divers degrees though they made her the keeper of the vineyards Looke not upon me that is First with a scorching eye Sun-burning me making me still more blacke by your disdaine and separation as the Sun is said to looke upon that is with a scorching eye Secondly with a piercing eye as the Vultures do whereof Job speaketh using the same word here used of the Sunne which spieth out what hee may fasten upon any corruption or carrion The Sunne that is God hath looked upon me with a scorching eye in displeasure for hee was angry with Solomon It came not by chance or civill causes in politie but
A BRIEF EXPOSITION Of the whole Book of CANTICLES OR SONG OF SOLOMON Lively describing the Estate of the Church in all the Ages thereof both Jewish and Christian to this day And Modestly pointing at the Gloriousnesse of the restored Estate of the Church of the Iewes and the happy accesse of the Gentiles in the approaching daies of Reformation when the Wall of Partition shall bee taken away A Work very usefull and seasonable to every Christian but especially such as endeavour and thirst after the setling of Church and State according to the Rule and Pattern of the Word of God Written by that Learned and Godly Divine John Cotton Batchelor of Divinity and now Pastor of the Congregation at Boston in New-England LONDON Printed for Philip Nevil at the signe of the Gun in Ivie-Lane 1642. THE CANTICLES OR SONG OF SONGS opened and explained THE TEXT CHAP. I. THe Songs of Songs which is Solomons verse 2 Let him kisse mee with the kisses of his mouth for thy love is better then wine verse 3 Because of the savour of thy good ointments thy Name is as ointment powred forth therefore doe the Virgins love thee verse 4 Draw me we will runne after thee the King hath brought me into his chambers we will bee glad and rejoyce in thee wee will remember thy love more then wine the upright love thee verse 5 I am blacke but comely O ye daughters of Jerusalem as the Tents of Kedar as the curtains of Solomon verse 6 Looke not upon me because I am black because the Sunne hath looked upon mee my Mothers children were angry with mee they made me the keeper of the Vineyards but my owne Vineyard have I not kept verse 7 Tell me O thou whom my soule loveth where thou feedest where thou makest thy flock to rest at noone for why should I be as one that turneth aside by the flocks of thy companions verse 8 If thou know not O thou fairest among women goe thy way forth by the footsteps of thy flocke and feed thy kiddes besides the shepheards tents verse 9 I have compared thee O my love to a company of horses in Pharaohs chariots verse 10 Thy cheeks are comely with rowes of jewels thy neck with chains of gold verse 11 Wee will make thee borders of gold with studs of silver verse 12 While the King sitteth at his table my spikenard sendeth forth the smell thereof verse 13 A bundle of myrrhe is my welbeloved unto mee hee shall lie all night betwixt my breasts 14 My beloved is unto mee as a cluster of Camphire in the Vineyards of En-gedi verse 15 Behold thou art faire my love behold thou art faire and hast doves eyes verse 16 Behold thou art faire my beloved yea pleasant also our bed is green verse 17 The beames of our house are Cedar and our rafters of firre THE EXPLANATION Cant. 1. verse 1. The Song of Songs which is Solomons Verse 2 Let him kisse me with the kisses of his mouth for thy love is better then wine IT was the manner of ancient times at Espousalls and Nuptialls to indite and sing Epithalamia love-songs The title of which Psalme may seeme to bee penned by one of the chiefe singers of the Temple who now were all of them Prophets Asaph Heman Jeduthun upon occasion of Solomons marriage with Pharaohs Daughter for though shee was a stranger by birth from the common wealth of Israel yet his marriage was lawfull with her And therefore notwithstanding this marriage his love to God is still commended Solomon made affinity with Pharaoh King of Egypt and Solomon loved the Lord c. For indeed herein Solomon was First a type of Christ admitting the Gentiles into the fellowship of his marriage-bed Secondly this Pharaohs daughter became a Proselite to the Jewish Religion Hearken oh Daughter and consider and incline thine eare forget also thine owne people and thy fathers house c. Now though that marriage song was penned upon that occasion yet it ascendeth farre above all earthly respects of worldly marriage and by a divine and heavenly workmanship sets forth a heavenly marriage-song betweene Christ and his Church of like Argument was this song penned by Solomon himselfe not to expresse his affections to Pharaohs daughter or hers to him or the good parts of either of them no nor the like respects to any Shunamite amongst the rest of his wives as some have vainly conceived for then how absurd and monstrous were some of his comparisons likening his spouse to A company of Horses in Pharaohs Chariot her Head to Carmel her Eyes to Fish pooles her Nose to a Tower her Teeth to a flocke of sheep her whole Selfe to a terrible Army with Banners But his scope is to describe the estate of the Church towards Christ and his respect towards her from his own time to the last judgement as afterward it shall appeare Now through this whole marriage-song this Decorum it keepeth that though the Calamities of the Church be as well described throughout this song as the comfortable condition of the same in all ages yet such dismall passages are vailed and shadowed under some sweet and amiable resemblances lest the joy of a marriage feast should be darkned by unseasonable mention of so sad occurences Neither are all the passages of the estate of the Church in every age here described for how can that be in so short a song but the chiefe heads of things in every age are sweetly and shortly and lively not onely pointed at but decyphered These verses containe First the title of the whole booke verse 1. Secondly the description of the estate of the Church in the dayes First of Solomon verse 2. 4. Secondly of Solomon and Rehoboam verse 5. Thirdly of Rehoboam verse 6. 9. In the title we have First the form of the book It is A Song Secondly the excellency of it A Song of Songs Thirdly the Author of it Which is Solomons The Song of Songs c. In Collos 3. 16. there is mention made First of Psalmes Secondly Hymnes Thirdly spirituall Songs Amongst the Hebrewes there were Psalmes made to be sung with Instruments as well as with voyce and contained Arguments of all sort for petition thanksgiving and instruction Songs were chiefly made for the voice Hymnes are properly praises of God though any of these are somtimes put for all Use 1 First this doth let us see that it were to be wished that this booke were turned into verse or meeter in each language that wee might sing the Canticles as the Hebrews did Use 2 Secondly this teaches us to strive for such a gracious frame of spirit that we might alwayes bee fitted to sing to God This Song containes the estate of the Church as well in the worst as best times yet Solomon can as well sing in the misery of the Church as in her prosperity And David hath as well Psalmes of his
not when she deserves a black winter The patient abiding of the Saints shall not alwayes be forgotten Suppose God leades his Church into captivity seven yeares yea seventy yeares yet it will not alwayes continue This may serve to comfort us in the distresses of the Church at home or abroad God will not alwayes punish with reproach or desolation but the time will come these will be gone and flee away Use 3 Thirdly this lets us see the Church profitteth by calamities shee comes out better from them then shee went into them she entred and went into captivity hating God defiled with many abominations she returnes out My love my faire one The Church of God and the members of it are more lovely in Gods sight by the hard times that passe over them when this Church had beene seventy yeares in captivity a hard time it was yet they lost nothing by it they kissed his Rod and sought God and now hee stiles them lovely He loathed them because they loathed him they were now tried and purified before they were loathsome but are now lovely before hated but now loved But see what a blessed use chastisements are of to the Church how loathsome soever wee goe into captivity when wee defile our selves with lusts and sins yet when wee have beene throughly humbled with some crosses how faire come wee out My sonne despise not the chastening of the Lord neither be weary of his correction And why doth God say Deut. 8. 16. He proved them to doe them good when hee saith my love it is more then lovely it is love it is love it selfe and faire one is more then faire So It is good for mee saith David that I have beene afflicted so the Church before her affliction was loathsome foule hated but now she is faire and lovely Thou art faire oh my love Use 4 Fourthly this lets us see the Churches winter stormes shall not alwayes lie upon her but they shall in the end blow over The rod of the wicked shall not rest upon the lot of the righteous Use 5 Fifthly we may see that outward comforts are easily able to drowne in us a longing after Gods ordinances the contentment that some found in captivity made them stand in need of often calling to returne to Sion Use 6 Sixthly wee may learne here that the face of the Church is not alwayes visible and conspicuous in the eyes of men but alwaies in the eyes of God for they meet under the staires and worship God in holes and corners And a while after Christ saith Why dost thou lie thus under the staires and in clifts of rockes let me see thy face and heare thy voyce The Church of Rome advanceth her selfe that she hath alwayes beene conspicuous but this is no true signe of a true Church for the true Church is not alwayes conspicuous Though Christ alwayes sees some to meet in corners and holes yet not alwayes in solemne assemblies The Dove of Christ Jesus sometimes makes her rest in the rockes and builds under the staires where Christ sees her but not publickly Use 7 Seventhly see here the Church needs not Angels and Saints to mediate for her her owne voyce is sweet and countenance comely in Gods estimation At that day yee shall aske in my name and I say not to you that I will pray the Father for you for the Father himself loveth you because yee have loved me Christ tels us hee shall have no great need to pray for us for God himselfe loveth us to heare our voyce and to see us let us then not be afraid to put forth our voyces labour then for such a spirit as to grieve for our sinnes and to rejoyce in Gods mercies for God is pleased with that hee is a true citizen of Sion that when hee abounds in Gods mercies yet hee weepes for his sins and when he weepes for his sinnes yet hee is thankefull for Gods mercies Use 8 Againe observe the Church shall alwayes be troubled with some enemies Take us the foxes that spoile the vines There shall be ever some Sanballat or Tobiah or some other to be nibbling at the Church of God wonder not at this for this will be so but observe touching these enemies of the Church First they shall deale subtilly and craftily with her Secondly they may disturb and hinder her peace and proceedings but Thirdly they shall in the end be restrained as in Revel 19. 20. And the beast was taken and with him the false Prophet that wrought miracles before him c. These both were cast alive into a lake of fire burning with brimstone Therefore let such foxes know the time will come when Christ will either take them and chaine them and bind them up as he did Sanballat Tobiah Shether-boznai or else hang them up as hee did Haman and his sonnes Let men then take heed that they doe not push at the Church for God will either chaine them up or hang them out of the way Use 9 Lastly here wee may see when the enemies of the Church are restrained or destroyed and corruptions weeded out of it the Church then enjoyeth sweet and safe and full fellowship with the Lord Jesus and hee with her Hee gives her pledges of his favour and she gives him pledges of pure worshipping him He feeds them with his ordinances they him with their sacrifices And they that would procure Christ this let them provide for weeding out of their sinnes as usury wicked marriages profanations of Gods Sabbaths c. Such Churches shall be sweet and much sweet solace shall they enjoy one with another Christ with them and they with him THE CANTICLES OR SONG OF SONGS opened and explained THE TEXT CHAP. 3. BY night on my bed I sought him whom my soule loveth I sought him but I found him not verse 2 I will rise now and goe about the city in the streetes and in the broad wayes I will seeke him whom my soule loveth I sought him but I found him not verse 3 The watch-men that go about the city found me to whom I said Saw ye him whom my soule loveth verse 4 It was but a little that I passed from them but I found him whom my soule loveth I held him and would not let him goe untill I had brought him into my mothers house and into the chamber of her that conceived me verse 5 I charge you O yee daughters of Jerusalem by the Roes and by the Hinds of the field that yee stirre not up nor awake my love till he please verse 6 Who is this that commeth out of the wildernesse like pillars of smoake perfumed with mirrhe and frankincense with all powders of the merchant verse 7 Behold his bed which is Solomons three-score valiant men are about it of the valiant of Israel verse 8 They all hold swords being expert in warre Every man hath his sword upon his thigh because of feare in the
those that come after them but to admire them Who is it that commeth out of the wildernesse like pillars of smoake perfumed with Myrrhe and Frankincense c. Use 3 Thirdly this shewes what gifts and graces are most requisite in a Minister and doe most adorne him even zeale in his Ministery and fervency in prayer and all sorts of sweet graces to season and direct all sorts of his people in their severall callings as John did when the people came and said What shall we doe He answered and said He that hath two coats let him impart to him that hath none c. So John was perfumed with graces for all men for men must not come into the Ministery with judgement and learning alone for these may come from nature but they must come perfumed with graces to keepe themselves and others from putrefaction yea they must labour for those graces which will give a strong sent to save themselves and others Use 4 Fourthly this shewes us the manhood and Godhead of Christ Christs humane nature is the Temple or bed wherein the Godhead resteth bodily and the Godhead made this Temple or bed for himselfe no earthly father for him Use 5 Fifthly see here the protection and gardiance the Angels give to Christ and in him to the Church and all his members verse 7 8. Use 6 Sixthly wee may here see in Christ whatsoever is behoovefull for all our salvations In regard of his Priestly office hee is pure as silver to cleanse our impurity and to abide the fire In regard of his Propheticall office hee is precious as gold to enrich our poverty In regard of his Royall and Kingly office he is glorious as purple and cloathed with it to advance our basenesse His heart or middest is even paved with love of us His heart is an hearth for so the word signifieth whereon the fire of his love towards us burneth continually let us then love the Lord Jesus againe and receive the seeds and fruits of his grace and then shall we see his heart flaming with love to us and then whatsoever befals bloudshed warre captivity c. all comes from love his whole heart is paved with love Use 7 Seventhly let us take up our thoughts and meditations about Christ let us goe forth and behold him let his abundant graces fill our empty soules Use 8 Eighthly if thou beest a daughter of Sion thou art contracted to Christ and know it by this Dost thou read his letters art thou delighted with them and dost thou rejoyce to speake to him again by prayer If thou dost it may be the joy of thy heart for thy estate is good Use 9 Lastly this doth exhort us all to give up our selves as spouses to Christ and that with all gladnesse of heart since he is affected to us who yet hath nothing from us but debts and beggery and they that doe give themselves up to Christ need not feare wanting comfort for no spouses shall finde such comfort as they Shall he be glad to have us a company of beggars yea as I may say a company of deaths and was it the gladnesse of his heart to be espoused to us which was when his Father contracted him to us and shall we think it a day of deading to set our feet into Christs bed Al the merchants cannot set forth our excellency when he shall pay all our debts and adorn us with all his graces therefore let us go forth and bring him home to us we shall then finde him comfortable to us in the day of espousals THE CANTICLES OR SONG OF SONGS opened and explained THE TEXT CHAP. 4. BEhold thou art faire my love behold thou art faire thou hast doves eyes within thy lockes thy haire is as a flock of goats that appear from mount Gilead verse 2 Thy teeth are like a flocke of sheepe that are even shorne which came up from the washing whereof every one beare twins and none is barren among them verse 3 Thy lips are like a thread of scarlet and thy speech is comely thy temples are like a piece of a pomegranate within thy lockes verse 4 Thy necke is like to the tower of David builded for an armory whereon there hang a thousand bucklers all shields of mighty men verse 5 Thy two breasts are like two young Roes that are twins which feed among the lillies verse 6 Vntill the day breake and the shadowes flee away I will get me to the mountains of Myrrhe and to the hill of Frankincense verse 7 Thou art all faire my love there is no spot in thee verse 8 Come with me from Lebanon my spouse with me from Lebanon look from the top of Amana from the top of Shenir and Hermon from the Lions dens from the mountains of the Leopards verse 9 Thou hast ravished my heart my sister my spouse thou hast ravished my heart with one of thine eyes with one chaine of thy necke verse 10 How faire is thy love my sister my spouse how much better is thy love then wine and the smell of thy oyntments then all spices verse 11 Thy lips O my spouse drop as the honey-comb honey and milke are under thy tongue the smell of thy garments is like the smell of Lebanon verse 12 A garden inclosed is my sister my spouse a spring shut up a fountaine sealed verse 13 Thy plants are an orchard of pomegranats with pleasant fruits Camphire with Spikenard verse 14 Spikenard and Saffron Calamus and Cynamon with all trees of Frankincense Myrrhe and Aloes with all the chiefe spices verse 15 A fountain of gardens a well of living waters and streames from Lebanon verse 16 Awake O Northwind and come thou South blow upon my garden that the spices thereof may flow out let my beloved come into his garden and eat his pleasant fruits THE EXPLANATION Cant. 4. 1. 6. Behold thou art faire my love behold thou art faire thou hast doves eyes within thy locks thy haire is as a flock of goates that appeare from mount Gilead c. THis Chapter describes the estate of the Church in her periods First in Christs time under his Ministery verse 1. 6. Secondly after his ascension under the Apostles verse 7. 11. Thirdly after their departure during the first ten persecutions verse 12. 16. The Church in Christs time is commended and described First by her beauty in generall Behold thou art faire my love behold thou art faire Secondly the beauty of her severall parts at that time most conspicuous as First Of her eyes verse 1. Secondly Of her haire verse 1. Thirdly Of her teeth verse 2. Fourthly Of her lips verse 3. Fifthly Of her temples verse 3. Sixthly Of her necke verse 4. Seventhly Of her breasts verse 5. Secondly the death of Christ falling out in her time verse 6. Behold thou art faire faire twice repeated implies by an usuall Hebraisme that shee was very faire and beloved twice
delights to reveale and communicate himselfe familiarly with his people and loveth not to come into a harlots bed decked with the laces of tapestrie of Egypt Use 10 Tenthly suppose the Church againe and againe be laid wast so that in stead of Camphire is Masse and Idolatrie it is an easie thing with God to send a Josiah to roote out such Superstitions that though abuses crept into the Church for three or foure Princes lives yet God can cleanse and reforme her as he did in Josiahs time God lookes not at the corruptions of his Church thereby to loath her but to heale her and thereby to glorifie his grace in her recoverie rather then his holinesse in the discovery of her pollutions The bed is here mentioned in the spring of her flourishing when it began to wax greene not in the winter season of her dirtie pollutions and before the chast eyes of the Dove recorded abhorring uncleannesse not the eyes full of adultery bringing spirituall pollutions into the Church when there is any Superstitious worship there it is overspread with winter but when it is purged then is the bed greene when Gods ordinances are kept pure there Christ delighteth to be Use 4 Eleventhly it is an ornament of the Church to restore her with beames of Cedar and her walls or galleries with Firre Cedar is famous for durablenesse enduring even to eternity saith Pliny Firre is acceptable for his sweetnesse and while hee groweth for his heighth straightnesse and perpetuall greennesse Solomons house or Temple was of old a lively type partly First of the humane body of Christ the Temple of the deity Secondly of the mysticall body of Christ his Church or congregation 1 Cor. 3. 16. Christs humane body never decayeth and therefore needeth no repairing pairing His mysticall body the Church if it fall into decay through corruption of doctrine or worship it may be most fitly repaired First by laying in the walls of the Church such solid and eternall truths of God as may hold up the walls of the building Thus Luther restored the Church by laying this beame of Cedar the doctrine of free justification by Christ Secondly by setting up such worship and workes for the people to walke in as are truely sweet and amiable in Gods sight springing from fresh and greene sincerity growing up to the heavens these are like galleries of firre whereas vowes of perfection and workes of supererogation and all other reliques and ragges of Poperie are no better then rotten and moth-eaten wood fit fewell for the fire THE CANTICLES OR SONG OF SONGS opened and explained THE TEXT CHAP. 2. I Am the rose of Sharon and the lilly of the vallies verse 2 As the lilly among thornes is so my love among the daughters verse 3 As the apple tree among the trees of the wood so is my beloved among the sons I sate downe under his shadow with great delight and his fruit was sweet to my taste verse 4 He brought me to the banquetting house and his banner over me was love verse 5 Stay mee with flaggons comfort me with apples for I am sicke of love verse 6 His left hand is under my head and his right hand doth embrace me verse 7 I charge you O yee daughters of Jerusalem by the Roes and by the Hinds of the field that yee stirre not up nor awake my love till he please verse 8 The voice of my beloved behold hee commeth leaping upon the mountaines skipping upon the hils verse 9 My beloved is like a Roe or a young Hart behold hee standeth behind our wall hee looketh forth at the window shewing himselfe through the lattice verse 10 My beloved spake and said unto me Rise up my love my faire one and come away verse 11 For loe the winter is past the raine is over and gone verse 12 The flowers appeare 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 figtree putteth forth her greene figs and the vines with the tender grape give a good smell Arise my love my faire one and come away verse 14 O my dove that art in the clefts of the rocke in the secret place of the staires let mee see thy countenance let me heare thy voice for sweet is thy voice and thy countenance is comely verse 15 Take us the foxes the little foxes that spoile the vines for our vines have tender grapes verse 16 My beloved is mine and I am his hee feedeth among the lillies verse 17 Vntill the day breake and the shadowes flee away turne my beloved and be thou like a Roe or a young Hart upon the mountaines of Bether THE EXPLANATION Cant. 2. verse 1. I am the rose of Sharon and the lilly of the vallies THe estate of the Church from Josiahs repaire of the Temple in the last verse of the last chapter is described here First before the captivity verse 1. 2. under the last dayes of Iosiah Iehohahaz Iehojakim Iehojachin and Zedechiah Secondly in the captivity 1. At home the remnant verse 3. 2. Abroad in Babylon verse 4. 7. Thirdly in the end after the captivity where is described 1. Her calling out of captivity to returne and worship in Jerusalem verse 8. 13. Secondly her estate at Jerusalem till the dayes of the Maccabees verse 14. 17. I am the rose The rose is first lovely for beauty Secondly sweet for smell comforting both heart and braine Thirdly wholesome for use and medicinable Of Sharon Sharon was a fruitfull field lying under Bashan where the heards were wont to feed excellent for fatnesse and fruitfulnesse And the lilly The lilly is first fragrant Secondly faire yet of the vallies where the heards use to feed as in Sharon These words then set forth the Churches complaint of that time as some Interpreters of chiefe worth have conceived it though the words may as fitly be uttered by Christ himselfe to set forth both his owne disposition and the Churches estate The first Hee was then the rose of the field the lilly of the vallies to shew that when the Church despised him to converse with her in the Temple and the worship there celebrated Hee was now ready to leave his Temple and to be a Sanctuary to his Church abroad Secondly Christ is here described according to the estate of the Church of that time which wanted culture ordering and dressing thornes and bryars growing up in the Church and not weeded out The wicked are as thornes and bryars and store of them growing up in the Church When the Church is as a garden inclosed then bryars and thorns are weeded out but neither Magistrate nor Minister did his duty in removing offences in those dayes so lillies of the field are taken for lillies neglected which neither take care for themselves nor others take care for them Thirdly As the rose of the field
of Babel and returne into into mine owne countrey Though Cyrus was an heathen and knew not Christ the beloved yet the Church in Cyrus saw the hand and voyce of Christ using Cyrus as an instrument for deliverance whence Ezra saith the Lord stirred up the spirit of Cyrus For loe the winter is past the raine is over and gone That is first partly it was now spring time of the yeare the winter and raine were now over which else might have hindered travaile Secondly the metaphoricall winter of Babels captivity and all the stormes of it were blowne over whence it is the Caldean word is here used to signifie this winter not the common Hebrew word The flowers appeare on the earth the time of the singing of birdes is come and the voyce of the turtle is heard in our land Which with the words following is First partly a description of the spring time which invited them to this journey Secondly partly a setting before them of such conveniences which like to the spring time might invite them to this journey The flowers appeare on the earth That is even they of the people of the Countries amongst whom they sojourned they both First praised God for their deliverance Secondly furnished them with gold and silver and other usefull things for their journey The time of the singing of birds is come To wit that the Priests and Levites should now sing and praise God in their owne Countries which they thought unseasonable to do in a strange land The voyce of the turtle is heard in our land That is of Christ the faithfull spouse of his Church who is mourning in Judea because he findeth not his Mate the Church there The fig-tree putteth forth her greene figs and the vines with the tender grape give a good smell That is the chiefe of the Fathers and Elders of the people they shew themselves forward to countenance the journey and to prepare for it Arise my love my faire one and come away Being twice repeated it argueth the people were slacke to leave their states which they had planted themselves in at Babel and therefore stood in need of calling on againe and againe O my dove that art in the clefts of the rocke in the secret place of the stayers let me see thy countenance let me heare thy voyce for sweet is thy voice and thy countenance comely O my dove That is my chaste innocent and faire spouse That art in the clefts of the rocke in the secret place of the stayers That now dost worship me in holes and corners Let me see thy countenance let me heare thy voyce Let mee see thee assembled into the face of a Church in my Sanctuary let me there heare thee calling upon mee singing praise to mee speaking my word For sweet is thy voyce and thy countenance comely First the voyce of the Church at one and the same time First rejoycing in Gods wonderfull mercy Secondly weeping and bewailing partly First their owne unworthinesse Secondly the decayes of the Church in regard of former times Take us the foxes the little foxes that spoile the vines for our vines have tender grapes That is restraine the foxes the little foxes the enemies of the Church of greater or lesser power such as were the Samaritans These spoiled the vines hindered the proceeding of the building of the Temple and the peace of the Church And therefore Tobiah said truely of himselfe and his fellowes that they as foxes going upon the weake foundation of the walls of Jerusalem might easily demolish the same Yet these foxes in the end were taken and restrained First partly by the Edict of Darius Secondly partly by the hanging of Haman and his sons and the destruction of some other of the Jewes enemies My beloved is mine and I am his The Church enjoyeth familiar and comfortable Communion with Christ these enemies being quelled Shee feedeth among the lillies That is among pure and faire Christians all corruptions being weeded out both of strange wives of usury of right of the Levites maintenance and ministration and prophanation of the Sabbath Untill the day breake and the shadowes flee away turne my beloved and be thou like a Roe or a young Hart upon the mountaines of Bether Turne my beloved That is returne often to visit and succour me As a Roe or a young Hart upon the mountaines of Bether That is swiftly and speedily Bether being neere to them on the other side Jordan as who should say Though thou sometime turne from us yet be not farre but ready ever and anon to returne and succour us Untill the day breake and the shadowes flee away That is till Christ come and the Ceremoniall shadowes vanish Use 1 First this teacheth us that in all the instruments of the Churches deliverance we should see and discerne Christ speaking and working in them See here the Church lookes not at Cyrus so much but at Christ in him Doe they heare a rumour of a deliverance It is the voyce of Christ and it must needs be a strong voyce which Christ is the author of The wisest Daniel Shadrach Meshach and Abednego they say it is Christ and all the rest yeeld and the Church sees Christ come skipping Doth it see Cyrus about the wals She sees Christ there Doth she see Cyrus shewing himselfe through the lattice She sees Christ there Doth she see when he is possessed there and makes proclamation to them to goe up againe to Jerusalem She looks at it as Christs voyce saying Arise my love my faire one and come away So the holy Ghost teacheth what favour any doth shew to the Church it is Christ that doth it so take it that if any good befall the Church it is Christ that doth it If any lead into captivity Nebuchadnezzar or any other it is Christ that leads her into a wine Cellar If there be any noise or worke of deliverance it is Christ that comes leaping and skipping So in all the calamities and in all the blessings that befall the Church ascribe all to Christ The same hand that gave the same hand hath taken away God turned the captivity of Job and God turned againe the captivity of his people This is a wonderfull stay to Gods Church and to every member of it for man cannot bring it into captivity and bring it out againe Mans hand cannot bring hard things upon the Church nor bring her out againe of them for if it were in mens hands or in Sathans or in our own hands it would not goe well with us but being in Christs hands alone it may be a stay and a comfort Use 2 Secondly this teacheth us that when the time of the Churches deliverance is come Christ will come quickly and speedily for her deliverance leaping and skipping as a Roe or a Hart. The winter shall not alwaies remain on the Church no
and taking hold of the boughes of it ver 8. Secondly by the rich supply of nourishment from her brests ver 8. Thirdly by the smell of her nose resembled to Apples ver 8. Fourthly by the power of her Doctrine ver 9. Fifthly by her familiar fellowship with Christ ver 10. The fourth estate of this Church as it shall multiply and stretch it selfe into the Country villages is described ver 11. to the 4. of the next Chapter and that First by the occasion of this encrease the Churches invitement of Christ to visit the Country villages ver 11. 12. Secondly by the affectionate service of this Church to Christ cha 8. ver 1. 2. Thirdly by Christs affectionate embracing of her ver 3. Fourthly by the Churches desire for the continuance of this estate without interruption ver 4. How faire and how pleasant art thou O love for delights How faire The fairenesse and beauty to the Church implyeth sutably to what is found in the naturall beauty of the body First a compleat integrity of all the Members of this Church where any Member is wanting there is deformity beauty is blemished This Church shall want then no Ordinances of God nor any such Members to whom the dispensation of each Ordinance belongeth Secondly a fit proportion of all the Members of the Church one to another no swellings no convulsions Thirdly a good colour in the outward face of things all carried decently and in order How faire It implyeth admirable beauty in all these respects How pleasant for delights This word implyeth a ready willingnesse of this Church to the publique worship of God which is here called delights as being the marriage bed wherein Christ most familiarly solaceth himselfe with his Church This ready willingnesse of this Church was foretold and the willingnesse of this people to any service of of his is pleasant to him O love As if the Church were so lovely that it were even love it selfe The five former verses described the Church in her severall Members a part This verse considereth the whole body met together in publique duties This thy stature is like to a palme-tree and thy brests to clusters of grapes This thy stature is like a palme-tree This tree is eminent First for her straightnesse Secondly for her tallnesse Thirdly for her perpetuall greennesse and fruitfulnesse as that Fourthly for her thriving under weight pressing it downe Fifthly for her easinesse to be climbed having many boughes whereon to stay hands and feet So shall the Church bee eminent for uprightnesse thererein for growing up even against all oppositions of Gog and Magog for ready entertaining of all the faithfull that shall come to her Thy brests are like the clusters of the vine-grapes Their Ministers such like in soure respects First not few as afore two young Roes but many as clusters Secondly not stirring up and down as Roes from place to place but hanging in their places Thirdly full of strong liquor of sound Doctrine Fourthly requiring some pressure in urging though little before they empty themselves but upon easie pressure doing it plentifully I said I will goe up to the Palme-tree I will take hold of the boughes thereof now also thy brests shall be as clusters of the vine and the smell of thy nose like apples I said I will goe up to the Palme-tree I will take hold of the boughes thereof Christ speakes of himselfe to imply the readiness of his Members to resort and flock to this Church of the Jewes for what Christs Members doe by the guidance of his Spirit he accounteth it his owne action This forwardnesse of the Gentiles to ascend and resort to Ierusalem is elsewhere foretold more plainly Now also thy brests as the clusters of the vine And that is notwithstanding the plenteous accesse of the Gentiles to the Church Here shall be no defect of Ministers to teach and feed them all but there shall be still a large supply of store sweet and plentifull Teachers as clusters of grapes to refresh them all And the smell of thy nose like apples Notwithstanding this plenteous accesse of the Gentiles the life of common Christians intainted with Heathenish Popish unsavory pollutions yet the Church her selfe and they that live in it shal smel a fragrant savour of the good conversation of the people The smell of thy nose Not which the nose yeeldeth but which is yeelded to the nose to thy savoury discerning shal be sweet and comfortable as that of Apples Before when this Church consisted of her owne people her smell was as that of Lebanon v. 4. now by the accesse of the Gentiles it shal not be corrupt Indeed when the Israelites came out of Egypt the mingled of the Gentiles with them drew them away to murmuring and lusting for this compare Exod. 12. 38. with Numb 11. 4. But no such contagion shall accrue to this Church by the mingling of the Gentiles with them And the roofe of thy mouth like the best wines for my beloved that goeth downe sweetly causing the lips of those that are asleep to speak And the roofe of thy mouth like the best wines Hebr. Like good wine going to my beloved most straightly and rightly That is the Doctrine of the Church shall bee as ever any most sweet and powerfull and comfortable and generous wine it shall ever goe or tend directly to Christ alwaies aiming at the preaching of him To goe rightly or straightly implyeth the strength and generousnesse of wine when it sparkleth upward in the cup as Prov. 23. 31. which here expresseth the lively vigour of the Churches Doctrine in her preaching of Christ causing the lips of those that are asleepe to speak Such shall be the sweet and powerfull efficacy of the Doctrine of the Church then as shall cause the sleepy and drowsie professors whether amongst us Gentiles or amongst the Jewes to open their mouthes and speake plentifully to Gods praise When the Apostles spake the wonderfull workes of God in strange tongues some of the people thought them to be full of new wine but they were deceived and were willing so to account of them in mockery But these people shall be full of new wine of the Spirit and Word of God to open their mouthes to speak as the Apostles did the wonderfull workes of God I am my beloveds and his desire is towards me This profession of the Church that she is her beloveds Argueth First her familiar fellowship with Christ Secondly her faith or confidence of her Interest in him or his in her Thirdly her open profession of the same That his desire is towards her argueth the strength of his affection towards her and it is the same word used * which there implieth two things First the strength of their affection to their husband and their elder brother Secondly the subordination and dependance thereof upon their will the former is here also meant the