The Canticles, or Song of Songs Opened and Explained

Whither is your beloved gone, O you fairest among women? Whither is your beloved turned aside? That we may seek him with you. Verse 2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. Verse 3 I am my beloved's, and my beloved is mine: he feeds among the lilies. Verse 4 You are beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. Verse 5 Turn away your eyes from me, for they have overcome me: your hair is as a flock of goats that appear from Gilead. Verse 6 Your teeth are as a flock of sheep which go up from the washing, whereof every one bears twins, and there is not one barren among them. Verse 7 As a piece of pomegranate are your temples within your locks. Verse 8 There are threescore queens, and fourscore concubines, and virgins without number. Verse 9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bore her: the daughters saw her, and blessed her; yea, the queens, and the concubines, and they praised her. Verse 10 Who is she that looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners? Verse 11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. Verse 12 Or ever I was aware, my soul made me like the chariots of Aminadab. Verse 13 Return, return, O Shulamite; return, return, that we may look upon you: what will you see in the Shulamite? As it were the company of two armies.

*Cant. 6. 1.* Whither is your beloved gone? O you fairest among women, whither is your beloved turned aside? that we may seek him with you.]

The Church's affectionate describing and praising Christ, stirred up many then to look after religion and reformation.

Use 1 First, we may here see the danger of surfeiting the Church with wealth and pleasures and honor. Constantine had in the first verse inebriated the Church with wealth and honor, and hereupon the Church falls into a long sleep, which she shook not wholly off for many ages. No wonder then of that speech heard from heaven, *Hodiè venenum concidit in Ecclesiam*: Now is poison poured or fallen into the Church.

Use 2 Secondly, this may let us see that they have not the spirit of the Church of Christ, that when they hear many voices in religion carried sundry ways, know not whom to follow, cannot discern which is the true voice of Christ among them: this Church here could discern the voice of Christ even in her sleep, how much more easily if she had been well awake?

Use 3 Thirdly, this is to exhort both ministers and other faithful Christians to watchfulness, lest otherwise corruption in doctrine and worship grow among the people, till the locks of Christ be wholly dabbled with superstitions; the locks of Christ, to wit, the common Christians.

Use 4 Fourthly, this may teach us to know that they provide not well for the direction of their own judgments, that depend upon the voice of the ancient Churches for their chief pattern and guidance in doctrine and worship: who would build upon the words of a man (though otherwise a good man) when he is half asleep?

Use 5 Fifthly, hence we may discern it is better the Church should open to Christ, appearing before him in the naked simplicity of his worship, than to cover ourselves and his worship with the blankets and inventions of men's weaving, which will but lull the Church asleep in drowsy performances of perfunctory worship, and cause Christ to withdraw himself from us.

Use 6 Sixthly, this may teach us to know, to our shame and grief, that our drowsy hearts will neglect to open to Christ upon his calling and knocking, unless he be pleased to put the finger of his Spirit into our hearts, to open an entrance for himself.

Use 7 Seventhly, the faithful must not wonder, if, opening their hearts to Christ and seeking after him, sometimes they find him not; for it was so with the Church here, and has been so with the faithful in all ages: we neglecting to receive him when he offers himself, we must not wonder if for a time he neglect us.

Use 8 Eighthly, we may from hence learn that bad ministers will sooner bear with any disorder in people, than serious seeking after Christ, and after the purity of ordinances.

Use 9 Ninthly, we may here see persecutions alienate the affections of the faithful, but inflame them to more ardency and earnest pursuit after Christ, as this Church did.

Use 10 Tenthly, it may be known the Church has lain in a deep sleep, when common Christians can more acknowledge the Church than Christ himself, when they can see her to be the fairest among women, but know not any eminent worth in Christ.

Use 11 Eleventhly, the estate of many Churches, in many ages, makes but one body of Christ; in every of which Christ manifests himself, in some members more eminently than in others.

Use 12 Twelvethly, Christ had his faithful people and members in the world before Luther was born; yes, he showed himself glorious in sundry of them, in the darkest times of Popery.

Use 13 Thirteenthly, in Christ it is well known there is nothing but what is lovely and desirable; even persecutions for his sake are lovely and glorious.

Use 14 Fourteenthly, it is no comfort, or but small, to know Christ to be every way precious and excellent, unless we can also say, he is ours: This is my beloved, this is my friend, O you daughters of Jerusalem.

Use 15 Fifteenthly, the affectionate faithful preaching and setting forth of Christ, stirs up in others a saving knowledge of Christ, and hearty affection to him. The Church here describes Christ affectionately and faithfully, speaks of him as her own; from where the daughters of Jerusalem are converted and stirred up to seek after him.

Use 16 Lastly, hearts truly touched with sincere desire after Christ, chose rather to seek him in the Church, in the fellowship of the Church, than by ways of separation, as this Church did: Whither is your beloved turned aside? that we may seek him with you.

My beloved is gone into his garden.]

The Holy Ghost in these words descends to set forth the state of the Church reformed by the ministry of Luther, and other late divines, as in the verse following the calling of the Jews.

This reformed Church is diversely described:

First, by Christ's visitation of her, together with the ends thereof:

1 To feed in the gardens.

Verse 2 To gather lilies, verse 2.

Secondly, by her mutual fellowship with Christ, verse 3.

Thirdly, by her degrees of rising: wherein she is likened to be, verse 4.

1 As Tirzah.

Verse 2 As Jerusalem.

Verse 3 As an army with banners.

Fourthly, by her members, ver. 5, 6, 7.

1 Eyes.

2 Haire.

verse 3 Teeth.

verse 4 Temples.

Fiftly, by comparing the several reformed Churches, as among themselves, and preferring one above the rest of the reformed Churches there:

1 As Queenes, 60.

verse 2 As Concubines, 80.

verse 3 As Virgins without number, verse 8.

verse 4 As a Dove; and who,

First, to Christ is undefiled.

Secondly, to the whole Church as an only one, as a choice one.

Thirdly, to the rest:

1 Blessed, to the Daughters.

verse 2 Praised, to the Queenes and Concubines, verse 8. 9.

My beloved is gone down into his garden, to the beds of spices, to feed in the garden, and to gather lilies.

My beloved is gone down into his garden:] The Church, which Christ next visited, and wherein he was first found in that general Apostacy wherein the Church sought Christ and could not find him.

In the former Chapter was the Church of Wittenburg reformed by the Ministry of Luther, which was a garden; being

First, stored with variety of godly people, as sweet flowers set in order, some teaching, some hearing.

Secondly, fenced in as with a hedge, pale or wall by the protection of Frederick the good Duke of Saxony.

Thirdly, a place wherein Christ walked (as we do in our gardens) to refresh himself and his friends.

Is gone down into his garden,] Descending from those famous Cities and eminent places of Rome and Constantinople, into a mean country city.

To the beds of spices:] Because in Germany, at that time, sundry Christians were called and sorted into several beds and companies in several places, though not attaining at the first to be so many gardens, so many several Churches.

To feed in the gardens.] In process of time, these several beds of spices (companies of Christians) grew up to the fashion of just and full Churches in Zurich, Stranburgh, Brassel, Berne, Geneva, besides those in Hassia and Prussia.

To feed,]

First, both himself with his peoples prayers, and other worship and obedience.

Secondly, his people with his word and sacraments, and other ordinances.

And to gather lilies; that is to gather and call more & more faithful Christians out of a wild field of worldly people into the fellowship of his Church, as it were, to gather lilies into his garden.

They are called lilies,

First, for their fairness.

Secondly, for excellency, or eminency.

Thirdly, for God's care in providing for them beyond their own labor and industry.

I am my beloved's, and my beloved is mine: he feeds among the lilies.

I am my beloved's, and my beloved is mine.] Which words imply four things:

First, that the Church had familiar fellowship with Christ in his holy public ordinances; especially in the main doctrine of pardon of sins by Christ's blood alone, and of justification by faith.

Secondly, that she enjoyed this fellowship with him, before the time of her deliverance out of a Babylonish, or Romish captivity: for the same words are used upon the deliverance out of Babel, and enjoying God's ordinances in their own country; but with this difference: there the Church says, My beloved is mine, and I am his; because, first, he delivered her out of Babel before he gave her the free use of his ordinances; but here the Church says, I am my beloved's, and my beloved is mine; because she first found Christ in his ordinances, before she enjoyed deliverance from subjection to Rome; for Luther preached against the Pope's pardons, before he rejected the supremacy of the Pope.

Thirdly, their open profession of their fellowship with Christ, when the Princes of Germany openly protested against the Mass, & other corruptions in the Church, and avowed the defence of the reformation begun; from where they were afterward called Protestants.

4ly, Christ's gracious protection of those Churches, specially in their first beginnings: for how should Luther (a poor Friar) have attempted and gone through with so great a work, against such great and general opposition, and in the end die quietly in his bed, if Christ had not held him as it were in his arms?

He feeds among the lilies.] He refreshes himself and strengthens his people, conversing among them, who strove for whiteness, and purity, and reformation.

You are beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

You are beautiful as Tirzah.] Tirzah was the chief City of the Kingdom of Israel, after they had separated themselves from Judah, until Samaria was afterward built.

The City and Governors of it (the people having recourse to it for judgment, rather than to Jerusalem) were at first in disgrace and obloquy with the Jews for their schism and separation from the house of David at Jerusalem, and for her rebellion against the King of Judah; but this did not diminish her beauty, because this separation was from God.

Afterward Tirzah lost her beauty by erecting the golden Calves, and falling off (not only from the idolatry of Solomon, wherein they did well, but) from the true worship of God, restored and continued in the Temple of Jerusalem. But Solomon here speaks of Tirzah while she retained her beauty: And indeed the reformed Churches were in this like to Tirzah; at first in disgrace and obloquy for their separation from Rome, and rebellion against the Emperor and other Princes; and yet never the less beautiful, because this separation was from God, in regard of Idolatries of the Church of Rome, greater than those of Solomon.

Thus the Duke of Saxony and the Landgrave of Hassia were proscribed as rebels against the Emperor, and yet their cause was beautiful and good. The faithful at that time in England were burned in King Henry the eighth's days, as Heretics, and refractory Subjects or Rebels, yet beautiful in God's sight.

Comely as Jerusalem.] In process of time the Church wore out the suspicion and disgrace of heresy, and separation and rebellion, and was countenanced and adorned by Royal Laws in the days of King Edward the sixth, and by Laws of the Empire tolerating the Protestant Princes, so that the Church seemed as Jerusalem, the state of Princes, the true Church of God, & at unity also within itself, wherein the comeliness consisted: for, as Jerusalem had been three Cities, Zion, Salem, Millo, and all three were knit together into one Jerusalem: so the three differences between Lutherans & Calvinists in doctrine and discipline at Geneva, were all compacted together in brotherly love, in their harmony of confessions.

Terrible as an army with banners.] The Church was beautiful as Tirzah in King Henry the eighth's time, comely as Jerusalem in King Edward the sixth's time, terrible as an army with banners in Queen Elizabeth's time, when the Protestant Princes grew formidable to the Emperor, England and the low Countries to the Spaniard & Pope. How terrible was that overthrow which the Spaniard in 88. received?

Turn away your eyes, &c.] The eyes, as above, of the Church assembled, are the ministers, or the members considered apart; as first, knowledge; secondly, faith: in both respects the eyes of the Church were wonderfully amiable: so that Christ speaks affectionately to the Church after the manner of lovers, ravished with the beauty of their spouses.

Turn away your eyes, for they have overcome me.]

What worthy ministers did that first age of the Reformed Churches yield? as Luther, Calvin, Martin Bucer, Cranmer, Hooper, Ridley, Latymer, &c. What a wonderful measure of heavenly light did they of a sudden bring into the Church? And that out of the midst of darkness and Popery; from where it was, that the knowledge and faith of the faithful then was wonderfully enlarged far beyond the ignorance of former times.

The eyes of the faithful in Christ's time lay under their locks, as hindered from clear sight by many errors; but the eyes of the faithful, now seeing the truth much more plainly, are not hindered by such locks hanging over them: how clear was their faith, that having seen him which was invisible, feared not the fierceness of their kings and princes, but endured patiently fiery persecutions, and bloody massacres?

Your hair is like a flock of goats.

Your teeth are like a flock of sheep which go up from washing.

As a piece of pomegranate are your temples within your locks.

The estate of common Christians set out by the hair, and of the ministers set out by the teeth, and of the Church governors set forth by the piece of pomegranate, was the same in the Church reformed, as in the Primitive Church, where the description of these parts is used, and here repeated only with this difference: the teeth are not so evenly cut in reformed Churches as in Christ's time; some of them exceed their brethren in authority and jurisdiction, whereas those were framed to more brotherly love in Christ's time; from where the teeth they are said to be evenly cut, which in these teeth is here left out; yet both the ministers of higher and lower rank, were as sheep flocking and consorting together, washed with the laver of regeneration, fruitful and powerful in their ministry, and therefore are here described, as a flock of sheep come up from the washing, whereof every one bears twins, and none is barren among them.

Use 1 First, we may here learn to behold a different estate of the Church. Sometimes it is in a garden; sundry Christians, gathered together into beds and knots, and growing up into good order together, delighting and refreshing both God and man with the savor of their sweetness: such was, and is the estate of the Church reformed. Sometimes again, the members of the Church scattered abroad in the wild fields, seeking where they may find Christ, as in the former chapter.

The Church is here visible, as in a garden, in some of their eminent and principal members. If then the Papists ask, where was the Church visible before Luther? The answer is, it was visible, not in open congregations indeed, as it were gardens; but in sundry members of the Church, as sweet spices and flowers, growing here and there, whom the Popes and their instruments, like wild boars sought to root out, and yet God preserves them.

Sometime, the Church finds Christ comfortably in her solemn assemblies, when good Christians are met together to serve him in the simplicity of his ordinances: sometimes when they can find no such gardens, nor him in any place openly worshipped, yet even then they seek him here and there where they can find him.

Use 2 Secondly, the like uses are here to be made of these gardens, of that Chap. 4, verse 14.

Use 3 Thirdly, to teach us a true description of a Church: it is, as it were, a garden, an assembly of many good Christians, or saints, as it were sweet spices, or flowers, set in order, as it were beds, or knots, among whom Christ walks, they enjoying fellowship with him in his public ordinances, and he with them.

Use 4 Fourthly, to refuse the arrogancy, or ignorance of the Separatists, who refuse to keep fellowship with reformed Churches, whom Christ yet keeps fellowship with; shall man be more pure than his maker? Or the sons of mortal men more holy than the sons of God?

Use 5 Fifthly, to exclude the Popish synagogues from the number of Christ's gardens; the gardens and Churches of Christ, as they have Christ walking in them, so they know it, and profess it, and rejoice in it.

I am my beloved's, and my beloved is mine.] The Church of Rome disdains such a song as heretical presumption, to say, I am my beloved's, and he is mine.

Use 6 Sixthly, this does teach us, that when Churches keep themselves close to Christ, and to the simplicity of his ordinances, that they can say, I am my beloved's, and he is mine. Christ will keep himself powerful and gracious among them, for their protection and comfort; he will not fail to show himself theirs, when they fail not to show themselves his.

Use 7 Seventhly, this may teach us, not to wonder if Christian assemblies be at first suspected, as Tirzah for sedition, separation, &c. It is the lot of God's Church, which when it grows up to be better known, will appear to be as it is, comely as Jerusalem.

Use 8 Eighthly, from the description of the Church here by her members, eyes, hair, teeth, temples; gather here again in the same uses made of the like description, Chap. 4, verse 1, 2, 3, pag. in Uses 2, 3, 4, there expressed.

Use 9 Ninthly, observe the Reformed Churches to be the same that the Primitive Church in Christ's time, was in sundry principal members and respects; and therefore the same members in the same sort described, word for word; yes, such fellowship as the Church of the Jews had with Christ coming out of Babylon, the same have the Reformed Churches with Christ coming out of Romish Babylon.

There are threescore queens, and fourscore concubines, and virgins without number.

This verse contains the last part of the description of the estate of the Reformed Churches, which is a comparison of them together among themselves; of whom some are,

First, queens, and they are threescore.

Secondly, concubines, and they are fourscore.

Thirdly, damsels, and they without number.

Secondly, one is eminent above them all to Christ: first, a dove, secondly, undefiled.

Secondly, herself one.

Thirdly, her mother, an only choice one.

Fourthly, her daughter, blessed.

Fifthly, the queens and concubines commended her.

There are threescore queens, and fourscore concubines, and damsels, or virgins, without number.

Queens differ from concubines in four respects:

First, queens, or chief wives are taken into fellowship with their royal husbands by solemn stipulation, and with consent and solemn rejoicing of friends: the concubines are not so, as Bilhah and Zilphah, &c. A man takes such to him rather by right of dominion, than by fellowship of wedlock.

Secondly, queens, or chief wives bring with them dowries to their husbands.

Hence, Lesbonius to Lusitoles, in matrimony, would not give his sister sine dote, lest he should seem to give her in Concubinatum potiùs quam in Matrimonium: but concubines were taken without dowry for the most part, as Hagar, Bilhah, Zilphah, &c.

Thirdly, chief wives had the keys of the families in their own hands, they had government of the house under and with their husbands. Hence it is that Hagar, though called Abraham's wife, yet is said to be in Sarah's hand, who also corrected her: the Angel calls her Sarah's maid, and she calls Sarah her Mistress, as likewise the Angel does.

Concubines, though secondary wives, yet were but as servants, save only they were admitted to the fellowship of the bed.

Fourthly, chief wives brought forth children, to whom belonged the inheritance; whereas concubines' children had, for the most part only, some gifts given them. That Dan and Naphtali, Gad and Asher, the sons of Bilhah and Zilphah had inheritances among their brethren, was by extraordinary dispensation.

Queens then are such reformed congregations where such properties of queens are found: Christ (indeed) looks for no dowry from us for his own use, he needs nothing of ours, neither have we anything to give him, but our own nakedness, filthiness, and beggary. Here therefore look at Christ in the persons of the ministers, whose vicegerents they are, and ambassadors also; and in whose name they being married to the churches, do beget children to Christ; though ministers considered in comparison with Christ, they are but as the friends of the Bridegroom, not Bridegrooms themselves. Such churches then, and congregations are queens, whom the ministers and congregations do with mutual free consent choose either the other; as when the people do give up themselves, first, to the Lord, and then to the ministers by the will of God. Of this sort are sundry congregations in England, and very many in the reformed foreign churches: other congregations, which have ministers thrust upon them without their liking and consent, and whom ministers have to them by some clandestine conveyances, are more like to concubines.

Again, such congregations as come to their ministers with a good dowry, and comfortable and honorable maintenance, they are like wives. Others who bring little or no maintenance with them, are like to concubines, though indeed the former condition is more essential to lawful marriage; to wit, free consent, and mutual stipulation on both sides; for as sometimes lawful wives have but poor dowries, and concubines sometimes bring large maintenance with them: so some congregations that freely consent to the acceptance of their ministers can allow them but slender maintenance, whereas some others upon whom ministers thrust themselves are richly endowed. Furthermore, such congregations as enjoy the power of the keys, they are as queens, lawful wives. The keys of the kingdom of Heaven are

First, the one of knowledge (Luke 11:52).

Secondly, the other of jurisdiction (Matthew 18:18), and both of them mentioned (Matthew 16:19).

Where then a congregation enjoys a faithful ministry, opening an entrance into the kingdom of Heaven to penitent believers, and shutting it against impenitent hypocrites and scandalous livers, there the power of the keys is not wanting; and if withal they have liberty exercising jurisdiction, there is their queen-like, or wife-like authority more complete. Of this sort are divers, both English and foreign churches, though sundry German churches dispensing the keys of knowledge more corruptly in their doctrine of the Sacrament, and predestination, and neglecting the use of excommunication, do rather turn to the condition of concubines.

But such churches as have no preachers, or such as have no power in their gifts to open and shut the kingdom of Heaven, to the conscience and souls of men, they are as concubines.

Lastly, such congregations where the people remain still ignorant in darkness, and are not brought on to be begotten of God by the lively word of regeneration, but continue altogether ignorant, worldly, and profane; they are as concubines, whose children inherit not, though God may give them outward blessings. But such congregations where the word is lively to the begetting of souls to an immortal inheritance, they are lawful wives, yes queens: of this sort our English and foreign churches have many, (God be blessed) though the church of Sardis has but a few names.

*Damsels are without number, &c.*] Damsels, or virgins in this marriage song are of less reckoning, as being yet either not spoken to in way of marriage by Christ and his ministers, or coily refusing him. Of this sort there were many churches at the first reforming of the Gospel, to whom for want of ministers readers were sent; from where one of the Martyrs wished, that every able minister might have ten congregations committed to his charge, till further provision could be made; so that such churches there were, even ten to one, abundantly many that scarcely heard of Christ's knocking at their hearts by any conscientious ministry; yes, and how many be there at this day, that either do want such ministers as do espouse them to Christ, or else do coily deny their motions, and stand out against Christ and their ministers.

Of queens he reckons threescore, of concubines fourscore. A certain number put for an uncertain; and of churches, the less pure the greater.

Damsels he reckons without number.

First, partly, because they have been exceeding many of them, and are still too many.

Secondly, partly, because Christ makes no account of them, as if they were with him nullius numeri, not worth the reckoning.

*But my Dove, my undefiled is one, &c.*] A dove is noted,

First, for her chastity;

Secondly, mildness, or innocency: such are those churches which go not a whoring after any superstition, or idolatry, nor exercise that captivity of tyranny over their sister churches, which the Popish watchmen are taxed for; that smote and wounded the members of the churches for seeking after Christ, and took her veil from her, which are unspotted, undefiled, either

First, of Romish pollutions, or

Secondly, of worldly courses.

Is one; such congregations are

First, few, as one to 60. or 80.

Secondly, at unity, or brotherly love one with another, as one body, though scattered into many places, as England, Scotland, Germany, &c. In all Christendom, some churches are more chaste, mild, and unspotted than others, even of the same country; and yet such are but few, and though few, yet at entire unity as one body.

*The only one of her Mother, the choicest one of her that bare her.*] In the Hebrew phrase, the whole is the mother, the parts are the members. The true Catholic Church of Christ is the mother of all reformed daughters; and these daughter churches that are most chaste and mild, and undefiled, they are best esteemed, and best beloved of the mother Catholic Church, as coming nearest to her in chastity, innocency, purity, &c.

The Daughters saw her, and blessed her; yes, the queens and the concubines, and they praised her.] These Daughters, whether they be the members of the unspotted churches mentioned in the former verse, either of both, together with these churches that are as queens and concubines, do give honorable testimony of these congregations that are most reformed, and wish them all prosperity, the good things of this life, and a better.

To bless is more than to praise: praise is the acknowledging of any good thing in her, but blessing is the acknowledgement:

First, of divine good things: And

Secondly, those drawing the churches and themselves therein nearer to God.

Who is she that looks forth as the morning, &c.] In these verses, the calling and arising of the Church of the Jews is described by six arguments:

First, by the unexpectedness of her arising, joined with the admiration of it, Who is she that looks forth, ver. 10.

Secondly, by the place of her arising, the morning or the East Countries.

Thirdly, by the degrees and beauty of her grace.

First, fresh as the morning.

Secondly, fair as the moon.

Thirdly, bright and clear as the sun.

Fourthly, terrible as an army with banners, ver. 10.

Fourthly, by Christ's visitation of her with the end of it, ver. 11.

Fifthly, by the unexpected helps which this church found for her return, v. 12.

Sixthly, by the earnestness of her calling given her, Return, Return, four times repeated.

Who is this that looks forth?] These words express the unexpected admirable arising of a new church; and that after the Reformed Churches of the Gentiles; she is a Shulamite, alluding to Salem the ancient name of Jerusalem, the mother city of the Jews.

This church then thus arising, is that of the Jews which we look for; whose beginning for sudden conversion of multitudes, shall be admirable to themselves and others.

As the morning.] Her arising is resembled by the morning,

First, because this church shall arise from the Eastern Countries.

Secondly, her arising shall be like a new resurrection from the dead.

Thirdly, her arising shall be speedily, as the same phrase intimates.

Fair as the moon, bright as the sun.] The moon is fair by beauty communicated to her from the sun. In the sun's brightness is light, heat, refreshing, and all in a glorious manner. The citizens of that church shall all at that time, or at least the body of them, have their sins forgiven them by the righteousness of Christ imputed to them. They shall enjoy abundant light of heavenly knowledge. They shall excel in purity of holiness. They shall abound in consolations to the refreshing of themselves and others.

Terrible as an army with banners.] Read Revelation 19:14, 21. The armies of the Jews shall be terrible to the Turks and Tartars, and to the false prophet then driven from Rome by ten Christian princes, and associating himself to the Turk for succor.

I went down into the garden of nuts.] The Jewish synagogues, so called, because of that voice of hardness and blindness drawn over their hearts, as it were a hard nut-shell over the kernel.

To see the fruits of the valleys.] Valleys lying in the shade between two mountains, bring forth fruit late: so the Jews are long before they bring forth fruit to Christ.

To see whether the vine flourished, and the pomegranates budded.] The Jews, that for hardness of heart, are like a garden of nuts; yet when their conversion shall be wrought, will be as vines and pomegranates, bring forth sweet and wholesome fruits to the refreshing of God and man.

Or ever I was aware, my soul made me like the chariots of Amminadib.] Or set me upon the chariots of a willing people; not that anything comes at unawares to Christ in his own person; but because to his ministers, that in his name shall go into this garden of nuts.

The Jews shall appear unexpectedly, prepared to embrace Christ's calling: they shall find the Jews as chariots of willing people, ready to march with them, wherever in Christ's name they shall call; their soul should no sooner desire it, but they should be set in all readiness; where also is intimated the willing readiness of a willing people among the Gentiles, to convey the Jews into their own country, with chariots, and horses, and dromedaries.

Return, return, O Shulamite: return, return, that we may look upon you: what will you see in the Shulamite? as it were the company of two armies.

Return, return, O Shulamite, return.] This call so often repeated, does imply.

First, the earnestness of the ministers that shall call them.

Secondly, the haste that they would have them to make in going through with their conversion.

That we may look upon you, or behold you.] It is the desire of the ministers, and of all the faithful, to behold this glorious church when she shall be called.

What will you see in the Shulamite?] But, as it were, the company of two armies, or the host of Mahanaim.

This is spoken, either because the Jews shall, presently upon their conversion, marshal, or rank themselves into armies against Gog and Magog, ver. 10. where she is said to arise terrible as an army with banners. Or else taking the word properly; the Holy Ghost compares the Jews to a host of angels, which Jacob saw at Mahanaim; as indeed the feeble in that day shall be valiant as the angels of God. This interpretation seems to me to be the more likely, because her warlike provision was before mentioned, ver. 10. Or otherwise, the Holy Ghost may allude to the host of Israel and Judah, which went to bring up David from Mahanaim to Jerusalem, after the Israelites were brought to see their errors in casting him off for Absalom; so shall the Jews at their conversion, assemble for the establishment of the kingdom and throne of Christ among them, after they shall be brought to see their foul errors in casting off Christ so unworthily so long a time.

Use 1 The first use of this is for discerning a different estate of all Christian churches and congregations, and trial of our own parishes. In one of these ranks every congregation is found, either a queen, a concubine, a damsel, or a dove. If we have freely consented to the entertainment of a faithful ministry, coming to us in the name of Christ; if we bring with us to him a sufficient dowry for his maintenance; if the word of God shall be powerfully dispensed among us, and the opening and shutting of the kingdom of heaven, and withal the key of discipline be not neglected; if our congregations bring forth many children to God, partakers of the heavenly inheritance, then are our congregations as chief wives, as queens to Jesus Christ. But if our ministers find not conjugal and free acceptance from us; if we be not willing to provide for them comfortable and honorable maintenance; if the word be not so dispensed that the people may find themselves either in good or evil estates; if our congregations bring not forth regenerate Christians to partake of the heavenly inheritance, then are they but as concubines in the sight of God. If we have yet no ministers that woo us, and beseech us to be reconciled to Christ; or if they do, yet we coily put them off with delays, or refuses, then are we damsels, but neither queens nor concubines. But if we find all the properties of queens belonging to us, and withal, find a love and care to keep ourselves chaste to Christ, and innocent to man, and undefiled, and unspotted, both of the world and of Rome; then are we doves to Christ Jesus, choicest children of the true Catholic Church.

A second use is for a discerning of a different estate of all Christian souls, and trial of our own estates before God. If our hearts have never yet been called and knocked at by the lively word of God's ordinances, or if we have coily put off our repentance to this day, or refuse to hearken to Christ, then are we damsels. If we bring forth seed of righteousness to Christ, by reason we are under the government of such who will require it, and well may command it of us, we are but as concubines. But if we freely condescend to receive and embrace Christ into our hearts with entire conjugal affection, and give up ourselves to him to bring forth the fruits of his Spirit, and are enabled to govern ourselves and families after his will, then are we royal spouses to Christ Jesus. And if beyond this we grow up to a holy jealousy against ourselves, and keep ourselves to Christ chaste, innocent, and undefiled, and endeavor to cleanse ourselves from all filthiness of flesh and spirit; then are we as doves to Jesus Christ.

Use 3 A third use to direct and instruct ministers and people how to approve themselves and their congregations in best sort to Christ. Let not ministers thrust themselves upon their people against their consents, but let their people freely accept them, and comfortably maintain them. Let the ministers be faithful in dispensing God's ordinances, and the people obedient, to give up themselves to Christ and his truth, till both grow up to heavenly and holy purity of worship and life; so shall our congregations be as queens and doves to Jesus Christ.

Use 4 A fourth use may be to encourage men to ways of spotless innocency; they are not disgraceful, but blessed of the faithful, and praised, even of them that are without.

Use 5 Fifthly, to reprove the children of the separation, who reproach the Church instead of blessing, or praising them.

Use 6 Sixthly, this may teach us to expect a powerful and glorious calling of the Jews in all the particulars before described: say, they be now, as Gideon's fleece, dry; when the Gentiles are moistened with heavenly dew, they shall again be moistened, when we shall seem dry in comparison of them. Though Leah step first into Jacob's bed, and so the less comely Church of the Gentiles into the fellowship with Christ; yet the Church of the Jews, as beautiful as Rachel, shall in the end find fellowship with Christ.

The glory of their calling appears in the text, because the Holy Ghost describes her by comparisons, not fetched from earthly flowers, or metals, or jewels; but from heavenly lights, the morning, moon, sun.

It appears further in their unexpected and free readiness to embrace Christ.

The power of their calling appears in their earnestness, and zeal of their ministry in breaking the hard shell of their hearts wherewith they were formerly enclosed (ver. 11). In stirring them up to fight manfully, and terribly God's battles against the enemies of the Church (ver. 13).

The Lord speedily hasten the coming of this Shulamite, that we may behold her, Amen.