The Text: Chapter 1

The Songs of Songs, which is Solomons. Verse 2 Let him kisse mee with the kisses of his mouth: for your love is better then wine. Verse 3 Because of the savour of your good ointments, your Name is as ointment powred forth, therefore doe the Virgins love you. Verse 4 Draw me, we will runne after you: the King has brought me into his chambers: we will bee glad and rejoyce in you, wee will remember your love more then wine, the upright love you. Verse 5 I am blacke, but comely, (O you 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 has 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 you whom my soule loveth) where you feedest, where you makest your flock to rest at noone: for why should I be as one that turneth aside by the flocks of your companions? Verse 8 If you know not (O you fairest among women) goe your way forth by the footsteps of your flocke, and feed your kiddes besides the shepheards tents. Verse 9 I have compared you, O my love, to a company of horses in Pharaohs chariots. Verse 10 Your cheeks are comely with rowes of jewels, your neck with chains of gold. Verse 11 Wee will make you 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 to mee, hee shall lie all night between my breasts. Verse 14 My beloved is to mee, as a cluster of Camphire in the Vineyards of En-gedi. Verse 15 Behold, you are faire, my love: behold, you are faire, and you have doves eyes. Verse 16 Behold, you are faire, my beloved, yea, pleasant: also our bed is green. Verse 17 The beames of our house are Cedar, and our rafters of firre.

*Cant. 1. verse 1.* The Song of Songs, which is Solomons. Verse 2 Let him kisse me with the kisses of his mouth, for your 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 your eare; forget also your owne people, and your 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 among 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 Colossians 3:16 there is mention made,

First, of Psalmes.

Secondly, Hymnes.

Thirdly, spirituall Songs.

Among 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 does 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 has as well Psalmes of his deepe waters and calamities, as of his greatest deliverances. And the holy ghost says, Rejoyce in the Lord alwayes. And though singing be chiefly fit and requisite in mirth, yet wee should be fit also for a Psalme in our affliction. But we commonly in our ill howers are too sullen to sing, and in our merry moods our spirits vanish away in carnall mirth and jolity; but whatever the estate of the Church be, we should have our spirits as ready to sing as to pray.

Use 3 Thirdly, is reproved that ancient law and custom of the Synagogue, which prohibited young men (under thirty years of age) the reading and use of this book; but what age fitter for songs than cheerful youth? And further, the amorousness of the ditty will not stir up wantonness in any age, if the words be well understood: but rather, by inflaming with heavenly love, will draw out, and burn up all earthly and carnal lust; and, even as fire in the hand is drawn out by holding it to a stronger fire, or as the light and heat of the Sun extinguishes a kitchen fire; so does heavenly love to Christ extinguish base kitchen lusts.

A Song of Songs: That is, a most excellent Song, the chiefest of Songs: as when they would express the holy place, they say, The holy of holiest, The Lord of lords, the King of kings, the Servant of servants, an Hebrew superlative; so this is the chiefest Song, first of all Solomons other Songs, even of his thousand and five.

Secondly, of all Songs without exception; for though David was in his time the sweet singer of Israel, yet as Solomons throne exceeded his in all other magnificence: so did his name exceed his also; yet this is no disparagement to the other Songs; so neither that some of Davids Psalms should be styled golden Psalms: All purified gold; yet some gold wrought more exquisitely than others, and finer engraven than others; even some portion of the pure and holy word of God, more exquisitely penned and polished than other.

The first reason why this Song is more excellent than others, is, because this Song speaks not only of the chiefest matter, to wit, Christ and his Church; but also more largely than any of Davids Psalms, and with more store of more sweet and precious, exquisite and amiable resemblances, taken from the richest jewels, the sweetest spices, gardens, orchards, vineyards, wine cellars, and the chiefest beauties of all the works of God and Man.

Secondly, this Song admits more variety of interpretation than any other, and also of singular use: some have applied it to express the mutual affection and fellowship between Christ and every Christian soul; some between Christ and the Catholic Church; some to particular churches, from Solomons time to the last judgment: And there is an holy and useful truth in each one of these interpretations; but the last does exceedingly magnify the wonderful excellency of this Song, making it a divine abridgement of the Acts and Monuments of the Church. And that this book was chiefly penned to be such an historical prophecy or prophetical history, may appear,

First, by the correspondency, or suitableness of the words of this Song, to the events of each age.

Secondly, by the repetition of the same description, and other occurrences in divers parts of this Song; which would be a needless tautology, if it were spoken of the same persons in the same time; as you may see if you compare Chap. 4:2 with 6:6 and 2:7 with 3:5 and 8:4, 3:6 with 8:5.

Reason 3 Thirdly, by the diversities of descriptions of some persons, which would intimate and imply a contradiction, if they were not spoken of several times and several persons.

Reason 4 Fourthly, by the sudden admiration of some new persons and occurrences.

Use 1 First, we may here see, the eldest son of Wisdom gives the double portion of excellency to this Song above all others; yes, since the Holy Ghost gives it, it is not therefore only canonical Scripture, but an eminent portion of it. It were profane blasphemy to prefer this Song above other Songs of holy Scripture, if it were not also given by divine inspiration as well as they: to prefer the invention of Man before the wisdom of God were sacrilegious madness. And although none of God's ten proper names in Hebrew be once mentioned in this Song, yet that impeaches not the authority of this book more than it does of Esther, where no name of God is mentioned at all. Besides, this book is full of such names of God as suit more with the arguments; as, Wellbeloved, Brother, Shepherd, O you whom my soul loves, the chiefest of ten thousand.

Use 2 Secondly, this must exhort us to a more studious reading and meditating of this book, as of a most excellent portion of holy Writ.

Use 3 Thirdly, this shows us, that as this Scripture is canonical, so the penman of it is a canonical Saint in Heaven; for he must needs be so, according to that (not of Peter's successor, as the Papists would have it, but) of Saint Peter himself: Holy men of God spoke as they were moved by the Holy Ghost: so that he must needs be a Saint by Saint Peter's confession; and not he only, but Christ himself says, All the Prophets are in the kingdom of God. Now, all the Prophets came not near this Prophet; and there was no Scripture but it was penned by a prophetical and apostolical spirit; and though Solomon did fall, yet If he commit iniquity, I will chasten him with the rod of Men, &c. verse 15. But my mercy shall not depart from him, as I took it from Saul. If some say, By this it was meant that God would not take away his kingdom; to this it is answered, he did take it away, but he would not deal with him as he dealt with Saul: so then this tells us Solomon is a Saint in Heaven.

[Which is Solomons.] Solomon the penner of it, but a wiser than Solomon indited it: The Holy Ghost makes choice of his instruments, according to the use he had to put them to; to set forth the estate of his Church by the choicest treasures of nature: He uses Solomons spirit, which was as large as the sand of the sea shore. And as God led Moses to the top of mount Pisgah, to behold all the places and situations of Israel: So he lifted up Solomons spirit to the mountain of activity, (that I may so speak,) where only all times to come are present, to behold the estate of the Church throughout the present, and all after ages.

This is to teach us, as it was said before, that Solomon is a canonized Saint, else he had not been a penman of canonical Scripture, canonized, not by Peter's pretended successors, who have shamefully erred in this kind; but by Peter himself, yes by a greater than Peter or Solomon, even Christ Jesus: That promise reaches further than to prefer Solomon before Saul in reserving the kingdom to his posterity, which he took from Saul; for even from Solomons posterity the kingdom was cut off in Jechoniah: The promise therefore of mercy to Solomon above Saul reaches to the bestowing of a heavenly kingdom upon him. Besides, in that place two blessings are promised,

First, Adoption, I will be his father, &c.

Secondly, establishment in God's house and kingdom: so that if the latter promise should not evince his perseverance, yet the former does.

Use 2 Secondly, this is to stir us up to the reading and meditation of this book, the more for the penman's sake.

The 2nd, 3rd, and 4th verses sing and show forth the estate of the Church in Solomon's time. Verse 5, the estate of the Church as well in Solomon's time as in Rehoboam's. The verses following to the ninth, the estate of the Church in all the time of Rehoboam.

In the Church of Solomon's time four passages are chiefly observable.

First, Solomon's choice of heavenly wisdom, by which chiefly we enjoy sweet and familiar fellowship with God (1 Kings 3:5–10). This is expressed, verse 2.

Secondly, the sweet savor and fame of Solomon's gifts and graces, to the winning of the love and admiration of the sons of men.

Thirdly, the drawing and gathering of all Israel to the King's chambers, the courts of Solomon's Temple: or his care to bring on his people to the public worship of God, and their respect of him in regard thereof.

Fourthly, the fall and deformity of the Church, by idolatrous worship, and toleration thereof in many; and yet the keeping of the native beauty of the Church in many others.

[Let him kiss me with the kisses of his mouth, &c.] It is a prayer of the Church, or (which is all one) some chief member of it, for a pledge of Christ's sweet and familiar acquaintance, and love, and fellowship with her: kisses are pledges and incentives of love. Men shall kiss his lips that answers upright words. This is the effect of upright answers, men kiss his lips; but God kissing a man's lips, is the cause of man's answering upright words; his breathing into our mouths a right answer, makes us speak accordingly: as, on the contrary, when one answers perversely, unjustly, erroneously, Satan then has kissed them with his kisses, he has sat as a lying spirit in their mouths.

[The kisses of his mouth,] which is more than the kisses of his lips; the one is a silent gesture of love, the other implies also amiable speeches, when Christ

First, by the voice of his word, or

Secondly, by the breath of his Spirit, does either

First, put wisdom or grace into our hearts, or

Secondly, speak peace or comfort to our souls.

I create the fruit of the lips, peace, peace, &c. Solomon's wisdom is the grace of God, as wickedness is folly; the beginning of this wisdom is the fear of God, the end of it is the keeping of God's commandments: this wisdom whoever finds, finds Christ, the wisdom of the Father, in whom God is well pleased with us, and in whom he (as it were) kisses us; this wisdom does not only enable us to walk godlily to our salvation, but likewise fits us to go in and out before our families, before our people, and so enlarges us to all duties of our callings: and to walk in the ways of this wisdom brings peace to our souls, and to those that live under us: all her paths are peace.

For your love is better than wine.] The favor of God in giving wisdom, and thereby peace to a man's self and others depending on him, is more worth than wine, that is, than whatever makes the heart of man glad. This prayer was poured out by Solomon, the chiefest member of the Church in this time, when he prayed for wisdom, and preferred it before long life, riches, victory over his enemies, &c.

Or else this whole verse may express the desire of the Church to Solomon, that he would express his love to her by his divine sentences, and books, and songs, which are better than their civil peace, than the sitting under their own vine and fig-tree.

Because of the savor of your good ointments.] Good ointments are the gifts and graces of God's Spirit, but the anointing which you have received of him, &c., so called, because they heal a broken heart as oil: the oil of God's grace heals the bruises of the soul.

Secondly, as oil does make the face to shine, so do they.

Thirdly, as by the holy oils all the vessels of the Tabernacle were consecrated; so by these graces all the vessels of mercy are consecrated to God.

Fourthly, by the ointment were anointed to their offices kings, priests, and some prophets; so by these graces are we anointed to God our Father in Christ, kings, priests and prophets. Savor is the manifestation of these graces, as ointments are manifested by their savor.

Your name is as an ointment poured forth:] that is, precious, sweet, and famously renowned; therefore do the virgins love you. The virgins in this song are such as Christ has not yet espoused to himself, nor spoken for in way of marriage; such as carnal Jews, or the Gentiles.

Love you:]

That is, First, honorably esteem you.

Secondly, affect your sight and fellowship.

Thirdly, seek after you. This was fulfilled in Solomon: his own people reverenced him, even all of them; his name was famous in all nations round about him: all the kings sent to him, and of all people some came to hear his wisdom. The Queen of Sheba comes from the uttermost parts of the earth to hear it, and counts his people happy under it: Hiram King of Tyre blessed God for his wisdom.

Draw me.] It may well be the speech of Solomon to Christ, praying that Christ would draw him to the Father, near to him in holy duties, and promising to bring all the people to run with him after God: or it may be the speech of the Church to Solomon, desiring him to draw them together, by public edicts and proclamations, to the solemn duties of God's worship, and promising to come freely, to run together willingly in the times of such assemblies; which was done.

[The King has brought me into his chambers:] That is, into those bride-chambers, where Christ familiarly converses with them; which were three:

First, the Tabernacle of Gibeon.

Secondly, the Ark at Jerusalem.

Thirdly, the Temple.

Into these Solomon brought the whole congregation of Israel to solemn sacrifices.

The words following in this verse show a threefold respect which the people bear to Solomon:

First, they rejoiced in him.

Secondly, they remember his love better than wine.

Thirdly, the upright love him.

Their rejoicing in him is recorded: their remembrance of his love more than wine is there also implied; for, departing from the meeting with such glad hearts, they afterward remembered the comfort thereof, as more blessed than the peaceable living under their own 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 idolatry.

But consider further, that Solomon, when he is here set forth as the desire, praise and blessedness of all his people, he is then a type of Christ, greater than Solomon; whose heavenly fellowship and instruction the Church desires above wine: whose graces are excellent and procuring him love and renown, of whom the Church prays to be drawn, and who leads us to fellowship with God in holy worship; whom therefore the people rejoice in, and remember his love above wine: the upright love him.

Use 1 This, first, does show us the happy estate of a Church or Commonwealth, when men of place labor not for preferments or worldly profits, for honor or long life, but for wise and understanding hearts, that may go in and out before the people in their callings; when they desire to be kissed with the kisses of God's mouth, that he would breathe into them such graces as are needful for their places.

Use 2 Secondly, this shows what procures a Magistrate love and reputation; when, being enriched with God's graces, as sweet ointments, he manifests the sweet savor 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 God's grace show forth itself in your speeches, in your answers, in your practices; this ointment will be stronger to get a good name, than any other noisome thing to hinder it: the Virgins will love you, for they rejoice 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 means he can, by his proclamations, laws, and examples.

Use 4 Fourthly, to show that the greatest comfort of subjects, and the strongest love to knit them in all hearty affections to their Prince, is his forwardness in drawing them on, and leading them on to the holy duties of God's worship.

Draw me, and I will run after you.] If Solomon once be drawn, all the people will come after rejoicing, when they shall see the Magistrate come.

Use 5 Fifthly, to show us a sign of a true spouse of Christ; such a one prefers fellowship with him above all things, delighting in his company, in his ordinances: thus did Paul, I count all things loss and dross for Christ: so David, Whom have I in Heaven but you?

I am black, yet comely, &c.]

In these verses is described the estate of the Church.

First, of Israel and Judah, in the last days of Solomon, and then of Rehoboam.

Secondly, of Judah alone.

Thirdly, of Israel alone after the Apostasy of the ten tribes.

Fourthly, of Judah alone, in respect of his civil 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 Profaneness.

2. By Schism.

3. By Apostasy.

4. By the Rebellion of the ten tribes. Yet comely,]

First, by the present purity of God's 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.

You Daughters of Jerusalem, &c.] Children of the Church are called Daughters rather than Sons, as being prepared 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 wandered up and down, feeding their flocks in tents, which they made of goats' hair; a coarse stuff of itself, and, being weather-beaten, the more homely and black: hereto the Prophet alludes when he calls the Church of Israel Aholah, and Jerusalem Aholibah, my tent in her: for she was then as the curtains of Solomon.

It was David's grief that he was long conversant in the tents of Kedar: the Church was now like to these tents,

First, in their blackness, which resembled their adversity.

Secondly, in that she 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 laid the foundation of the after Captivity, when the Church wandered to Babel; her tent being removed as the curtains of Solomon, or, hangings; having the name from the coupling together, Josephus says, that Solomon's halls were hung with hangings of Babylonian tapestry in their courses of suits, and the wall of marble underneath most curiously wrought with rich imagery: it seems also, each hanging inwardly more rich than other. Such was the estate of the Church in time of public defection, pure and richly graced in the upright members, whom the better one inwardly knew, the more gracious they appeared.

Look not upon me, because I am black, &c.]

This verse has 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 blackness; or, as it is in the Hebrew, Because I am she that am black.

Secondly, a rendering a three-fold reason:

First, of her blackness.

Secondly, of their not despising her for it.

A third reason is [illegible]

First, from the highest cause of her affliction, The Sun has looked upon me.

Secondly, from the instrumental cause, The anger of her mother's children against her.

Thirdly, for the meritorious cause, which she acknowledges was wholly in herself; her not keeping well her own vineyard, aggravated by the diverse degrees, though they made her the keeper of the vineyards.

Look not upon me:] that is

First, with a scorching eye, sun-burning me, making me still more black by your disdain and separation; as the Sun is said to look upon, that is, with a scorching eye.

Secondly, with a piercing eye, as the vultures do, whereof Job speaks, using the same word here used of the Sun, which spies out what he may fasten upon, any corruption or carrion.

The Sun:] that is, God has looked upon me with a scorching eye, in displeasure; for he was angry with Solomon. It came not by chance, or civil causes in polity, but by divine procurement; and therefore the daughters of Jerusalem, to make such a use of it as not to alienate themselves the more from God by it: that which comes from God should draw us nearer to God; he did it to set us more Kings in the Commonwealth, as Solomon had more Gods in the Church.

The sons of my mother were angry with me,] That is, the ten tribes were offended: yes, this anger of the tribes was excessive, when it broke forth into such extremity; and therefore they rather to be reproved, then the Church disdained.

They made me the keeper of the Vines:]

First, God

Secondly, all the tribes

Of the Vines,] that is, of all the Churches

But mine own Vineyard have I not kept:] that is, not the Churches of Judah and Jerusalem, Idolatry and Superstition creeping in.

No not the Vines of mine own house, my wives from falling to Idolatry, and seducing myself to toleration of it.

Tell me, oh you, &c.] This verse contains,

First, a prayer of the faithful dispersed throughout the ten tribes, and commanded by Jeroboam to go no more to worship at Jerusalem, but to go to Dan and Bethel, desiring to know where to resort to find Christ feeding his sheep that hear his voice.

Secondly, a reason to prevent her turning aside to superstitious worship, by following such teachers as will not be subordinate to Christ, depending upon his direction; but companions with him, usurping to prescribe with like authority as himself in his worship

If you know not.] This verse contains Christ's answer: where observe

First, a Compellation, Oh you fairest among women.

Secondly, a Supposition, If you know not; as if he should say, it is much you should not know.

Thirdly, a Direction to follow in this case.

First, the footsteps of the true sheep of Christ, who went up all to Jerusalem.

Secondly, the tents of the Shepherds, the lawful Priests, who were there also; there they feed the kids and young ones, who else might in time grow rammish and rank with superstitious and bad ministers.

I have compared you.] Here the civil estate of the Church of Judah is described; for after that the recourse of the faithful Priests and Levites had strengthened the hand of Rehoboam, he fell away, and most of Israel with him: therefore God sent Pharaoh Shishak (for all the Kings of Egypt were called Pharaohs) to subdue them to his service. So then the Church of Judah is here set forth,

First, by her service to Pharaoh, as if, like horses, they drew in Pharaoh's triumphant Chariot. Josephus says, this Shishak was Sefesteris, of whom Herodotus speaks; yes, of him says Diodorus Siculus, that he caused Kings as horses to draw in his Chariots.

Secondly, by her acceptance to God in this service; I have compared you to the company of my horses; and so in the Hebrew, because they had submitted themselves under God's just hands. If Solomon had spoken of any of his Wives or Concubines, it had been a monstrous and absurd comparison to liken them to Coach-horses: Also because this is a marriage-song, he sets down expressly no dismall thing to interrupt bride-chamber joy, but veils the service under this magnificent comparison darkly.

Use 1 This shows us what it is that makes the Church black, wherein the deformity of it stands, in the fall and sins of the people, and of the Princes, in declining to Idolatry in their folly, schisms, and rents from their mother; profaneness, apostacy, and rebellion in the Church and Commonwealth: These do darken the fairest Churches.

If Solomon shall set up other Gods, God will set up foreign Princes in his kingdom: If he and his people will serve other Gods, God will cause his Princes to draw in foreign Princes' Chariots: If we be at unity with other gods, God will be at enmity with us.

Use 2 Secondly, this does show us there may be a true comely Church in the midst of such deformities, yet the true Church of God in the greatest darkness is always comely: It is not the sins of Princes and people that can take away the Church's comeliness; they may bring blackness upon her, like to the tents of Kedar: but draw these curtains aside, and you shall find that God's Church is comely, like to the curtains of Solomon. Run we not therefore from the Church because of her blackness, but run to her, and embrace her in her most sad defections.

Use 3 Thirdly, to teach the children of the Church not to separate from the Church for corruption's sake; not to look only at her corruptions, but to see her comeliness also; and not add affliction to the afflicted: Much less are we to think they in Bohemia, and in the Palatinate, are no Churches, for that they are now sun-burnt: The sun, even God, has looked upon them; and it is not their mother's children, but the bastards of the Roman Harlot have been angry with her. Let us not then look at them with a Vulture's eye, as though we would behold nothing but corruption and carrion; nor, with a scorching eye, make them more black; but with a child-like eye, to pity them for their calamity and blackness which is befallen them.

Use 4 Fourthly, observe that the calamities of the Church spring not out of the dust, but it is God that causes darkness upon the Church; yes, to speak reverently, it is he that looks at her with a scorching eye; he searches her sins, and, finding them out, does blast her that she is tanned and sun-burnt: If then it be God's hand, let us pity the Church so much the more, and strive with God to renew the light of his countenance upon her.

Use 5 Fifthly, it was a sin in them to be angry with the Church, as some of the separation are, and do depart from us; and it is not a little sin and fault in us to despise other Churches in distress. What and if some cast off England, shall we reject it because some of the sons of her mother do so? How much less then when the sons, not of a mother but of a harlot, hates the Churches beyond the seas? Shall we then reject the Church? God forbid.

Use 6 Sixthly, this teaches us concerning Solomon, that

First, he repented of his fall, acknowledged his being wanting of keeping his own Vine; and

Secondly, he wrote this song after his fall and repentance; else, if he had foretold his fall, and repentance before it was done, it might seem like the Jesuits' popish repentance, who confess to their Priests their sin before they commit it: But he penned it after his fall, to assure us the more of his salvation, which some make doubt of.

Use 7 Seventhly, this shows us such souls are the fairest and most beautiful in Christ's eyes (as not resting in the commandments of governments touching matter of religion, but) do seek for the true Church and pure worship of God, and follow it, though with neglect of their suburbs and possessions. Christ calls those the fairest among women who here inquire after him, and sell all to follow him: so these that want means of salvation at home are desirous to seek after them, and where they find them, there they go; and part with any thing to enjoy the purity of God's worship and ordinances; these in God's account are the worthiest Christians.

Use 8 Eighthly, here is showed two marks of the true Church of God; do any doubt whether God be God or Baal, and do halt between two opinions, not knowing whether to join with Rome or England? Go then out by the footsteps of the flocks; where the faithful hearing Christ's voice resort, and will not hear any voice but Christ's, follow those: now times are such (blessed be God) as every one may find out where the Church is; but in the case of blackness and darkness, inquire then

First, for such as will hear no voice but Christ's, and follow then the footsteps of the flock: see where they feed, there join yourselves.

Secondly, where you find faithful ministers Priests, as Aaron's sons, and Levites anointed with heavenly graces: there carry your kids, there plant your families to be fed under such shepherds.

Use 9 Lastly, we may see here when the Church neglects God's service, God gives her up to the service of foreign Princes, to draw as horses in Pharaoh's chariots: and yet being humbled for this, God will have mercy on her, and so dispose of it, that her service shall not be base, for God will make them to draw his yoke, though they draw it in the yoke of foreign Princes, as Rehoboam and his people did.

Your cheeks are comely with rows of jewels,] the estate of the Church is here described, as it was in the days of Abijam, in these words, Your cheeks are comely with Jewels, and as it was in the days of Asa, both in the same words, and in the words following to the end of the eleventh verse.

Your cheeks,] that is the outward face of the Church are comely with rows of Jewels; that is with keeping their right place, and order, and manner of God's own ordinances.

This Abijam proclaims himself to all the house of Israel; But as for us (says he) the Lord is our God, we have not forsaken him, the Priests which minister to the Lord are the sons of Aaron; and the Levites wait upon that business, and they burn to the Lord every morning and every evening burnt sacrifices and sweet incense: the Shewbread also they set in order upon the pure table.

It was not so with the House of Israel, though Abijah's heart was not so upright as David's; yet the outward face of the Church, her cheeks (as it were) were comely with the orderly keeping and observing the ordinances of God. Yes, and comely also was the face of the Church, looking up to God in distress, which moved him to deliver you from Jeroboam.

Your neck with chains of Gold.]

Chains of gold are wholesome laws, binding like chains, to keep the worship of God and true religion pure as gold; such laws are called chains: this was done in the days of Asa, when he removed the Altars of the strange gods, pulling down the high places, breaking the Images, and cutting down the groves; commanded Judah to seek the Lord God of their fathers, and the people willingly submitted themselves to enter into a covenant or law, that upon pain of death all the people should seek the Lord only.

We will make you.] This shows the forwardness of the people to join with Asa in reforming religion, and adorning the Church, as is recorded.

Borders of gold:] That is the borders of the kingdom, pure as gold by cleansing and putting away all the Idols out of all quarters of Judah, yes, and of Benjamin also, and mount Ephraim, the very skirts, and frontiers, and borders of the kingdom.

[Studs of silver,] In works of gold, are such eminent knobs as adorn the works with variety of colors, and metal, and workmanship:

Such like eminent works which did adorn Asa's reformation of the Church, even to the very borders were these three.

First, his renewing of the Altars of the Lord before the Porch.

Secondly, the deposing of his mother, from her Regency for her idolatry's sake, and defacing her idol.

Thirdly, the consecrating, and bringing into God's house, his father's and his own dedicated vessels of gold and silver.

While the King sits at his table,] That is, while Jehoshaphat sits at rest and peace, refreshing himself at home, God establishing his kingdom in his hand, and giving him riches and honors in abundance.

My spikenard,] An ointment of all others most precious, of all other spices spikenard is of greatest estimation: this the Apostle John calls very costly, wherewith our Savior Christ was anointed by Mary.

By spikenard is here meant the preaching of the word, which is of all savors the most precious, even the savor of life to life.

When Jehoshaphat was established in rest and peace, he sent forth the Priests and Levites, to carry the sweet savor of the word throughout all the cities of Judah.

A bundle of Myrrh,] Myrrh is an odoriferous tree, that sweats out a sweet gum called Stacte, which is preferred before all others.

This gum is also called from the tree Myrrh, his smell is strong and fragrant, and fit to preserve from putrefaction; and it is of much use in embalming, and God himself reckons it among the principal spices.

Between my breasts,] The breasts are those that give milk; the sincere milk of the word to the Church's children, to wit, the Priests and Levites: these when Jehoshaphat sent forth to give milk to the cities of Judah, he sent with them a company of Noblemen, Religious Princes, who added the more authority to the Priests and Levites, and are therefore themselves said to teach in the cities of Judah. Thus these Princes were as a bundle of Myrrh among the Priests and the Levites, to decide all controversies among the people, both in matters concerning God and the King; to preserve the people, and one another free from corruption in all matters, whether of religion or civil justice. Yes, and Jehoshaphat himself representing Christ the Church's well-beloved upon earth, he rested in the bosom of the Church as a bundle of Myrrh, sweet, and strongly preserving the people from corruption: from Beersheba to mount Ephraim he went about, throughout all the people to bring them back again to the purity of God's worship.

As a cluster of Camphire.] Camphire is a shrub for smell like to Spikenard, wasting the obstruction of the spleen, and by the very smell of it making men vegestiores, and firmiores, more lively and more strong; yes, and available also against the biting of serpents: such was Christ to his Church, when the children of Moab, and Ammon, and mount Seir gathered themselves together against the children of Israel in Engedi, for by the ministry of Jehaziel, he made Jehosaphat and his people,

First, more strong in faith, to rest on God and his word.

Secondly, more lively and heartily to praise God: yes, and he saved them from their enemies, themselves not striking a stroke; though their enemies the breed of the old Serpent put them before in great fear.

Behold you are fair my love, behold you are fair:] The doubling of the words expresses the superlative degree, by an usual Hebraism, fair, fair, that is, very fair; which shows the estate of the Church in Hezekiah's time, who returned and set the Priests and Levites in their courses, restored their burnt sacrifices and oblations, sanctified the Priests, called all the people to the Passover, prayed for their healing, took away all the images, groves, and high places.

[You have Doves eyes:] That is, chaste and loathing uncleanness, as Pliny reports the Doves to be. Hezekiah loathed even the monuments of idolatry, even the brazen Serpent, (though sometimes God's ordinance,) when once the people went a whoring after it: So by this means, abuses crept into the Church, in the days of Joram, Uzziah, Jotham, Ahaz, are not recorded till they come to be cleansed, lest the joy of the marriage song should be darkened by the mention of so sad occurrences; from where also it is, that the abuses that crept in after the death of Hezekiah, in the days of Manasseh and Ammon, are not mentioned till their cleansing came, recorded in the days of Josiah.

Behold you are fair my beloved, yes pleasant, also our bed is green:] This is the estate of the Church in the days of good Josiah, who reformed it to the like estate of purity and beauty as in the days of Hezekiah, yes, in this he exceeded him, in taking away the high places which Solomon had built for his wives' idols, as also some other corruptions of Ahaz, ver. 12. and besides, he made all the people to worship the Lord only, and to serve him.

[Yea pleasant,] It being more than fair, so young a man to work so great a work of reformation.

Our bed is green,] The house of God was the temple, the bed in the house were the ordinances of God, wherein God was wont familiarly to embrace his spouse, and she him.

These in Josiah's time flourished in greatest purity, so that there was no Passover like to his.

Our bed is green,] It is an allusion to the spring time, when the worship of God began to flourish again, after a winter time of miry and dirty pollutions.

The beams of our house are Cedar, and our Rafters, or Walls, or Galleries of Fir,] These words set out the beauty of the Church, in regard of the repairs of the Temple made by Josiah.

The use is to observe the several beauties and ornaments of the Church, which are,

Use 1 First, to enjoy each ordinance of God in his rank and place: It is as if the cheeks, or open face of the Church were decked with rows of jewels. Jeroboam made Priests of the basest of the people; and such defect or corruption of God's ordinances, is a blemish conspicuous in the face of the Church.

Use 2 Secondly, good Kings ought to put upon their people wholesome laws, and strait binding to the purity of religion and the worship of God: It is no impeachment to their Christian liberty as Anabaptists dote, but an ornament to their beauty, making their necks comely as with chains of gold: It was the commandment of Asa, Whoever would not seek the Lord God of Israel, should be put to death. And Josiah took away all the abominations out of all the countries that pertained to the children of Israel, and made all that were present to serve, even to serve the Lord their God.

Use 3 Thirdly, people to be ready to bind themselves by solemn covenant and oath to keep such laws, and to assist their Princes in cleansing their uttermost borders and corners of the kingdom from superstition and idolatry; and it is no impeachment of Christian liberty to bow to Christian laws: yes, it is the beauty of a Christian Church to wear those chains, those laws, which were made for the good of the Church, and it was their profaneness and rebellion that say, Let us break their bands asunder, and cast away their cords from us.

Use 4 Fourthly, Princes to send forth savoury and gracious ministers into all quarters of their dominions, that all their people may taste and feel how sweet the preaching of the word is: This is the ornament of a Church, when Christian Princes so provide, that all places may be furnished with preaching ministers; this is to open a box of Spikenard that the smell thereof may flow forth, but to leave them relished with the dregs of superstition, this is a blemish.

Use 5 Fifthly, to see that the nobles and magistrates countenance Priests and Levites, and by their authority to give the free passage to the word, and to prevent disturbances which else might be offered to ministers in their Churches, yes all magistrates to prevent corruptions in matters, whether of religion or civil justice, is as if a bundle of myrrh should lodge in the breasts of the Church.

Use 6 Sixthly, the Lord Jesus to refresh and strengthen the hearts and spirits of his people in public calamities, and to save them from the malignity and venom thereof, he is then as a cluster of Camphire to the Church in the vineyards of Engedi, as he was to Jehosaphat and his people when they knew not what to do. Christ is an ornament, and encourages both Priest, Prophet and Prince, to sing a Psalm of Thanksgiving: And suppose enemies should be as a cluster in the border of the Church, how easy a thing is it for God to strengthen, and be as a cluster of Camphire, to strengthen and encourage them against these biting Serpents.

Use 7 Seventhly, not to foster and tolerate inveterate corruptions, though received from worthy ancestors, but to hate all abuses in God's worship, even the very monuments of idolatry, and to take them away, as Hezekiah did the brazen Serpent, and to set each ordinance of God in his place: the Church then is very fair, she has Doves eyes.

Use 8 Eighthly, young Princes to begin betimes to lift up their hearts to redress abuses in the Church, to imitate the best of their predecessors; yes, and to go beyond them, as Josiah did, and to restore God's worship to her native beauty and integrity: it is a fair, yes, a pleasant thing to behold this forwardness in any, much more in young Princes.

Use 9 Ninthly, to enjoy the worship of God, purged from all superstition, idolatry, and from all devices of men; it is as if a bed were green, fresh, flourishing and fruitful: in such worship Christ delights to reveal and communicate himself familiarly with his people, and loves not to come into a harlot's bed, decked with the laces of tapestry of Egypt.

Use 10 Tenthly, suppose the Church again and again be laid waste, so that in stead of Camphire is Mass and idolatry, it is an easy thing with God to send a Josiah, to root out such superstitions, that though abuses crept into the Church for three or four Princes' lives, yet God can cleanse and reform her, as he did in Josiah's time: God looks not at the corruptions of his Church, thereby to loathe her, but to heal her, and thereby to glorify his grace in her recovery, rather than his holiness in the discovery of her pollutions.

The bed is here mentioned in the spring of her flourishing, when it began to wax green, not in the winter season of her dirty pollutions; and before, the chaste eyes of the Dove recorded, abhorring uncleanness, not the eyes full of adultery, bringing spiritual 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 green; when God's ordinances are kept pure, there Christ delights to be.

Use 4 Eleventhly, it is an ornament of the Church to restore her with beams of Cedar, and her walls, or galleries with Fir: Cedar is famous for durableness, enduring even to eternity, says Pliny: Fir is acceptable for his sweetness, and while he grows, for his height, straightness and perpetual greenness: Solomon's house or Temple was of old a lively type, partly.

First, of the human body of Christ, the Temple of the deity.

Secondly, of the mystical body of Christ, his Church or congregation (1 Corinthians 3:16). Christ's human body never decays, and therefore needs no repairing; his mystical 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 eternal truths of God, as may hold up the walls of the building.

Thus Luther restored the Church by laying this beam of Cedar, the doctrine of free justification by Christ.

Secondly, by setting up such worship and works for the people to walk in, as are truly sweet and amiable in God's sight, springing from fresh and green sincerity, growing up to the heavens; these are like galleries of fir, whereas vows of perfection, and works of supererogation, and all other relics and rags of Popery, are no better than rotten and moth-eaten wood, fit fuel for the fire.