The Canticles, or Song of Songs, Opened and Explained

How beautifull are your feet with shooes, O Princes daughter! The joynts of your thighes are like Jewels, the work of the hands of a cunning workman. Your navell is like a round goblet, which wanteth not liquor: your belly is like an heap of wheat, set about with lillies. Your two brests are like two young Roes that are twins. Your necke is as a tower of Ivory: your eyes like the fish pooles in Heshbon, by the gate of Bath-rabbim: your nose is as the tower of Lebanon, which looketh toward Damascus. Your head upon you is like Carmel, and the haire of your head like purple, the King is held in the galleries. How fair, and how pleasant are you, O love, for delights! This your stature is like to a palm tree, and your brests to clusters of grapes. I said, I will goe up to the palme tree, I will take hold of the boughes thereof: now also your brests shall be as clusters of the vine, and the smell of your nose like apples. And the roofe of your mouth like the best wine for my beloved that goeth downe sweetly, causing the lips of those that are asleep to speake. I am my beloveds, and his desire is towards me. Come, my beloved, let us goeforth into the field: let us lodge in the villages. Let us get up early to the vineyards, let us see if the vine flourish, whether the tender grape appear, and the pomegranats bud forth, there will I give you my loves. The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for you, O my beloved.

This Chapter to the end of the fourth ver. of the eighth Chapter, describeth a fourfold estate of the Jewish Church, when they shall come to be converted to the Lord: to wit,

First, as it shall be in gathering and growing up, v. 1. 5.

Secondly, as it shall be, growne up to her stature and maturity, v. 6, 7.

Thirdly, as it shall be further enlarged by the accesse of the Gentiles, ver. 8. 10.

Fourthly, as it shall multiply and stretch it selfe into the country villages, and throughout the Land of Israel, v. 11.—v. 4. of Chap. 8.

That in ver. 11. the Church inviteth Christ, and with him her selfe to have recourse into the country villages, is plaine in the words of the former verses, which set forth a threefold estate of the Shulamite converted, is evident by the repetition of the verses, ver. 3. 7. 8. and all with some difference; and the brests are so described, ver. 3. and set forth an unsetled ministry, quickly stirring up and downe to gather this Church and the scattered members of it.

This Church then in gathering, is described by ten parts; feet, joynts of thighes, navell, belly, brests, necke, eyes, nose, head, haire.

How beautifull are your feet with shooes, O Princes daughter! The joynts of your thighes are like Jewels, the work of the hands of a cunning workman.

How beautifull are your feet with shooes, O Princes daughter!] In her feet shod with shooes there is a threefold beauty: for it implyeth

First, her returne out of captivity; as on the contrary, bare feet is a signe of going into captivity.

Secondly, her challenging and recovery of her last inheritance in Israel (Ruth 4:7, 8).

Thirdly, her walking in that peace of conscience which the Gospel prepareth: whereas he that walketh barefoot, either gathereth a thick brawny skin upon the soles of his feet; or if his feet bee more tender, hee pricketh them ever and anon with thornes, or little sharpe stones as scruples: a conscience not furnished with true peace, either waxeth senselesse and brawny, or else scrupulous & anxious: all the three things are beautifull and glorious; as on the contrary, it is a great disturbance and deformity to goe into captivity, to sell and foregoe a mans inheritance, to walke unquietly and uncomfortably: and if it bee beautifull and glorious to returne out of bodily captivity, and to recover the earthly inheritance; how much more is it together with these outward things, to joyne a returne out of spirituall captivity, and recovery of an everlasting inheritance, as the Jews shall doe at their conversion?

O Princes daughter!] So called,

First, because they are born of God, the Prince of Princes.

Secondly, the Jews converted shall be of much glory and authority, even as the Kings of the Earth.

The joynts of your thighes, &c.] The word signifies whole bones of the thighes; they for their apt and ready turning in their conversion to God, are like well wrought pretious Jewels, the work of the hand of God, the spirituall workman of all the works of the Church.

Your navell, &c. your belly is like the navell, &c.] The navell and belly are both hidden parts, not conspicuous to them without; and therefore set forth the two mysteries, or sacraments of the Church, Baptisme, and the Lords Supper. The navell, serving for the nourishing of the infant in the wombe, resembleth Baptisme, nourishing infants, and new borne babes in the wombe of the Church.

It wanteth not liquor:

First, of the blood of Christ to justifie us from sin.

Secondly, of the Spirit of Christ to sanctifie and cleanse us from sin.

The belly: to wit, the Lords Supper, is as an heape of wheat, for store of excellent, and sweet, and fine nourishment, set about with lillies; because onely the faithfull pure Christians shall bee admitted to partake in that sacrament.

The Lords Table shall not bee set about with weeds, prophane and scandalous sinners, but with lillies, worthy communicants.

Your two brests (the teachers of that Church) are like two young Roes: for their agility, skipping up and down to suckle the converts; implying that the first ministry of the Jews, at the conversion of that people shall rather be as the Evangelists, bound to no certain place, than as Pastors fixed to any setled congregation, which yet outwardly they shall be.

That are twins.]

First, for their likenesse in disposition.

Secondly, brotherly equality.

Your neck is as a tower of Ivory: your eyes like the fish pooles in Heshbon, by the gate of Bath-rabbim: your nose is as the tower of Lebanon, which looketh toward Damascus.

Your neck is as a tower of Ivory.] The neck (as above) is the faith of the Church, joyning Christ & his Church together, as the neck does the head and body.

As a tower, for strength, of Ivory, for preciousnesse, for which faith is commended.

Your eyes are like the fish pooles in Heshbon, by the gate of Bath-rabbim.] For the abundance of water, meaning teachers, that they shall yeeld even tears of repentance at their conversion, partly for the great wrong they had done our Savior, partly to consider the unspeakable and undeserved kindnesse of God towards them.

Your nose is like the tower of Lebanon, which looketh toward Damascus.] There was a double house of the forest of Lebanon, the one in Jerusalem, built by Solomon, so called by way of resemblance; in which he put his golden shields, from where Shishak taking them, is said to take them out of Jerusalem: of this house speaks Isaiah (Isaiah 22:8).

There was another house built in the forest of Lebanon as appears by this place, which is said to look toward Damascus, to distinguish it from the other which is in Jerusalem.

Lebanon itself stood in the utmost confines of Israel northward towards Syria: and therefore this house built in Lebanon is said to look toward Damascus the chief city of Syria. Now Lebanon being full of all manner of sweet and fragrant trees, and shrubs, and spices; the tower built in Lebanon must needs be compassed with the sweet smelling odours, to the great refreshing and delight of such as should lodge in it.

Hence the nose of this pure church is compared to this tower; because they that dwell in this church shall be wonderfully refreshed with the sweet odours of the ministry, which is the sweet savour of life to life: as also with the savoury conference of good Christians, and their faithful and godly conversation.

Your head upon you is like Carmel, and the hair of your head like purple, the King is held in the galleries.

Your head upon you is like Carmel.] Carmel excelled for fruit, and fullness in feeding cattle, and therefore is reckoned with Lebanon, and Sharon, and Bashan, famous for fertility.

The head of the church under Christ is the civil magistrate. The meaning then is, that the magistrate of this church shall yield store of sound and sweet nourishment to the people, by giving and maintaining free passage to each holy ordinance of God, and also by wholesome laws, and lastly by good example of godly life.

The hair of your head like purple.] The hair; whether it be the common Christians of the church that hang upon Christ, or the officers or servants that hang upon the magistrates of that church, they are like purple.

First, not only died in crimson blood of Christ.

Secondly, but also of a royal hue, as purple is a princely dye; all of them as princes.

The officers and exactors shall be peace and righteousness.

These officers shall not basely shark for bribes, nor exact for fees, nor oppress for filthy lucre, nor pick holes in men's estates to trouble the people and enrich themselves; but like purple-clothed princes, be like their ministers, and honor both their ministers and themselves with peace and righteousness.

The King is held in the rafters.] For so the word is turned before, where the rafters were understood partly of the temple. Held, is always (to my remembrance) used for holding by constraint, bound as a prisoner. The meaning may be then, that the king, or chief magistrate is bound to be present at the ordinances of God in the temple, as any other private Christian; which is foretold expressly of this church, when the people go into the temple, the prince is commanded to go in with them, when they go out, he shall go out with them together; he shall come in with the first, and go out with the last: or what if it imply that their greatest magistrates shall submit themselves to be bound with the censures of the church, according to that where the Psalmist tells of binding of kings with the ordinances of God in the church. And Isaiah foretells that kings and queens shall bow down their faces towards the earth to the church, and lick the dust of their feet; both their interpretations stand well together.

Use 1 First, this does show us how to come and appear beautiful in the eyes of the Lord Jesus: which is when we turn our feet from the estate and ways, and bondage of sin and Satan, and come out of the captivity into the liberty of his children, when we claim our inheritance of the kingdom of heaven, seeking after it above all earthly blessings, and walking towards it; when we walk confidently in a Christian course, then Christ admires our beauty. How beautiful are your goings with shoes, O prince's daughter! Yes, Christ then esteems us as princes' children: what matter then if foolish men account us peasants, and our going with shoes as straight in the instep? But we stand not, nor fall not to their judgements, but to his who shall judge us to eternal happiness, or misery at the last day: his word must stand when heaven and earth shall fall: if he account us vessels of honor, we are so indeed, who is it that dishonors us? If men should cast a vessel of gold or silver into the mire, and trample upon it, yet the vessel is still a vessel of honor, good, and rich, and precious; the mire may easily be washed off from such vessels. Be not discouraged then from Christian courses by foolish fears of reproach: the truth is, if we go on in sin, Christ esteems of us as base peasants, as ugly and abominable in his sight, naked, bare, deformed, and defiled; yes, he esteems our goings as going barefoot, which either, first, brawns our feet with a thick skin, that thereby we grow insensible and feel nothing: or secondly, pricks us with unnecessary scruples and fears.

Use 2 Secondly, we may from hence observe to whom the praise of the conversion of the forwardest Christians is due; to wit, to the hands of a cunning workman, the God of power and peace. We might be also called as often to return, as the Shulamite in the last verse of the former chapter: and yet unless this cunning workman put the bones of our thighs into joint, we shall not return to him.

Use 3 Further, see here the use of baptism, even to infants. The Anabaptists object that infants can receive no benefit by it, because they yet receive no understanding, no benefit by the word: as if infants cannot receive nourishment by the navel, though they can neither take, nor chew, nor suck meat with hand or mouth: baptism is the navel by which infants are nourished in the church.

Use 4 Fourthly, from this navel, never wanting liquor; observe, there does never want just matter of instruction and comfort to be fetched from our baptism against all temptations. Does Satan detain you from obeying your effectual calling: remember in baptism from your infancy you were admitted into the family of Christ; does he trouble you with fears and doubts, that your sins are not pardoned? Behold your baptism is full of liquor of Christ's blood, to justify you from all your sins: does Satan tempt you to defile yourself with any sin? Behold you are washed solemnly in baptism from all sin, and will you defile yourself against your baptism?

Use 5. Fifthly, in the Lord's Supper, see what plenty of excellent sound and sweet nourishment is offered to us, even a heap of wheat: Christ's flesh is meat indeed, and his blood is drink indeed. There is all-sufficient nourishment for a hungry soul; this serves to quicken our appetite to this heavenly banquet.

Use 6. Sixthly, observe what manner of persons should be admitted to the Lord's Table, and how we should prepare ourselves thereto. This heap of wheat is not to be set about with stinking weeds, but with fair lilies: cleanse we ourselves then from all scandalous sins, yes, and from all secret sins, to our best endeavors, so shall we be fit to be set about this heap of wheat, the Lord's Table.

Use 7. Seventhly, note that ministers, to be like roes, skipping up and down to gather and suckle the children of the Church, is fitter for a Church in gathering, than convenient in a Church constituted; for then the breasts hang in their place like clusters of grapes upon the branches of the vine (v. 7, 8). But they must be breasts giving suck, not dry nurses; that is their duty in every estate of the Church. Or if their people be grown up in Christ to fitness for strong meat, then they to be full in a stronger liquor than milk, as clusters of grapes, full of wines.

Use 8. Eighthly, see the beauty and commendation of three cardinal graces:

First, faith, to be

First, strong,

Secondly, precious, applying the precious promises, and making us rich with them.

Secondly, repentance to abound in brokenness of spirit through godly sorrow, melting into abundance of tears, or other affections suitable thereto.

Thirdly, obedience, to be

First, fragrant,

Secondly, and that with all manner of sweet fruits and good, that all that converse with us may smell a sweet savor from our conversation.

Use 9. Ninthly, mark here a lesson for magistrates, to be as Carmel, yielding some sweet and plentiful nourishment to the people.

First, by procuring free passage to God's ordinances, from where Jehoshaphat's nobles are said to teach.

Secondly, by making wholesome laws.

Thirdly, by giving good example of life, to have no officers hanging about them of base demeanor, exactors, promotors, contentious persons, but such as may execute it themselves and their ministers, and for public ordinances of God's worship; it is no disparagement to magistrates to behave themselves reverently in them, and to submit themselves to them as to Christ.

Use 10. Tenthly, from this complete description of the beauty of the Church in all her parts, observe,

First, that the Church was never so completely beautiful in all her parts, as it shall be when the Jews are called. The Apostolic Primitive Church, though all fair, yet wanted this head-like Carmel, a Christian magistrate, yes and some purity of the Sacrament.

Secondly, in that he begins this description from the feet, and so ascends to the head in order: it may seem the calling of the Jews shall begin at first, rather with some of the lowest people, and so ascend higher and higher to more eminent persons.

Thirdly, in that the Church neither here (where so many of her members are set forth) nor in all this Song is described, by the beauty of her hands, or fingers, we must not gather that therefore this Church will be barren of good works — God forbid — but rather conceive, Christ conceals the mention of her hands; to wit, her works, partly,

First, because the Harlot of Rome so delights so much to boast of her hands, of her works, which indeed she wants: Christ had rather his Church should abound in good works in silence, than boast of them, especially when they are wanting.

Secondly, because it is he alone (and not we) that works all our works for us.

Canticles 7:6—verse 4 of chapter 8. How fair, &c.

In these verses the Holy Ghost goes on to describe the second estate of the Jews' Church, as is spoken above (chapter 7, verse 1), in verses 6, 7, as grown up to her full stature and maturity.

For first, beauty is not observed till full growth; now here her beauty is admired (verse 6).

Secondly, her stature is expressly mentioned to be a palm-tree (v. 7).

Thirdly, her breasts are here mentioned again (verse 7), which shows that he speaks not of the same estate of the same Church as before: besides the breasts yielding wine in stead of milk, it is a sign the Church shall then be grown to more maturity and fitness to be fed with stronger meat.

The Church of the Jews then come to her fuller growth is here described.

First, by her beauty, which is admirable, How fair! and joined with pleasure, How pleasant are you! especially for public worship so described (verse 6).

Secondly, by her stature resembled to a palm tree (verse 7).

Thirdly, her breasts resembled to clusters of grapes (verse 7).

The third estate of this Church, as it shall be further enlarged by the access of the Gentiles, is described (verses 8–10), and that

First, by Christ's climbing this palm-tree, and taking hold of the boughs of it (verse 8).

Secondly, by the rich supply of nourishment from her breasts (verse 8).

Thirdly, by the smell of her nose, resembled to apples (verse 8).

Fourthly, by the power of her doctrine (verse 9).

Fifthly, by her familiar fellowship with Christ (verse 10).

The fourth estate of this Church, as it shall multiply, and stretch itself into the country villages, is described (verse 11 to the 4th of the next chapter), and that

First, by the occasion of this increase, the Church's invitement of Christ to visit the country villages (verses 11, 12).

Secondly, by the affectionate service of this Church to Christ (chapter 8, verses 1, 2).

Thirdly, by Christ's affectionate embracing of her (verse 3).

Fourthly, by the Church's desire for the continuance of this estate without interruption (verse 4).

How fair, and how pleasant are you, O love for delights!

How fair!] The fairness and beauty to the Church implies suitably to what is found in the natural beauty of the body.

First, a complete 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 belongs.

Secondly, a fit proportion of all the members of the Church one to another; no swellings, no convulsions.

Thirdly, a good color in the outward face of things, all carried decently, and in order: How fair! It implies admirable beauty in all these respects.

How pleasant for delights!] This word implies a ready willingness of this Church to the public worship of God, which is here called delights; as being the marriage bed wherein Christ most familiarly solaces himself with his Church.

This ready willingness of this Church was foretold, and the willingness of this people to any service of his is pleasant to him.

O love!] As if the Church were so lovely; that it were even love itself.

The five former verses described the Church in her several members apart. This verse considers the whole body met together in public duties.

This your stature is like to a palm-tree, and your breasts to clusters of grapes.

This your stature is like a palm-tree.] This tree is eminent,

First, for her straightness.

Secondly, for her tallness.

Thirdly, for her perpetual greenness and fruitfulness, as that

Fourthly, for her thriving under weight pressing it down.

Fifthly, for her easiness to be climbed, having many boughs, whereon to stay hands and feet: So shall the Church be eminent for uprightness therein, for growing up even against all oppositions of Gog and Magog, for ready entertaining of all the faithful that shall come to her.

Your breasts are like the clusters of the vine-grapes.] Their ministers such like in some 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 easy pressure doing it plentifully.

I said, I will go up to the palm-tree, I will take hold of the boughs thereof: now also your breasts shall be as clusters of the vine, and the smell of your nose like apples.

I said, I will go up to the palm-tree, I will take hold of the boughs thereof.] Christ speaks of himself to imply the readiness of his members to resort and flock to this Church of the Jews; for what Christ's members do by the guidance of his Spirit, he accounts it his own action. This forwardness of the Gentiles to ascend and resort to Jerusalem, is elsewhere foretold more plainly.

Now also your breasts as the clusters of the vine.] And that is notwithstanding the plenteous access 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 plentiful teachers, as clusters of grapes to refresh them all.

And the smell of your nose like apples.] Notwithstanding this plenteous access of the Gentiles, the life of common Christians untainted with heathenish and Popish unsavory pollutions; yet the Church herself, and they that live in it shall smell a fragrant savor of the good conversation of the people.

The smell of your nose.] Not which the nose yields, but which is yielded to the nose, to your savory discerning shall be sweet and comfortable as that of apples.

Before, when this Church consisted of her own people, her smell was as that of Lebanon (v. 4), and now by the access of the Gentiles it shall 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 (Exodus 12:38) with (Numbers 11:4). But no such contagion shall accrue to this Church by the mingling of the Gentiles with them.

And the roof of your mouth like the best wines, for my beloved, that goes down sweetly, causing the lips of those that are asleep to speak.

And the roof of your 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 be as ever any most sweet and powerful, and comfortable, and generous wine; it shall ever go, or tend directly to Christ, always aiming at the preaching of him.

To go rightly, or straightly, implies the strength and generousness of wine, when it sparkles upward in the cup, as (Proverbs 23:31), which here expresses the lively vigor of the Church's doctrine, in her preaching of Christ, causing the lips of those that are asleep to speak. Such shall be the sweet and powerful efficacy of the doctrine of the Church then, as shall cause the sleepy and drowsy professors, whether among us Gentiles, or among the Jews, to open their mouths and speak plentifully to God's praise. When the Apostles spoke (the wonderful works 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 mouths to speak as the Apostles did, the wonderful works of God.

I am my beloved's, and his desire is towards me.

This profession of the Church, that she is her beloved's, argues,

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, argues the strength of his affection towards her, and it is the same word used *, which there implies two things,

First, the strength of their affection to their husband, and their elder brother.

Secondly, the subordination and dependence thereof upon their will: the former is here also meant, the latter does not stand with the sovereignty and headship of Christ over his Church: unless thus far, to intimate Christ's tender regard of the will and desire of his Church; as he would be as unwilling to deny them, as loving husbands be to deny their wives any thing.

Come my beloved, let us go forth into the field: let us lodge in the villages.

In these words, the Church invites Christ to visit the country villages about her, implying,

First, her prayers to Christ, that with her he might lodge there, plant and set Churches there.

Secondly, her care to take and observe all opportunities to advance such a work.

Let us get up early to the vineyards, let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth, there will I give you my loves.

Let us get up early to the vineyards, let us see if the vine flourish.] Meaning if any opportunity should offer itself, to plant religion among them; then Christ and she might be forward to further the same.

Thirdly, her promise to Christ to employ her best endeavors to such a service.

There will I give you my loves.] The love of the Church to Christ is especially seen in feeding his lambs and sheep: she therefore offers to Christ free use of her dearest and best affections to set forward such a work.

Fourthly, her discerning of some good beginning of such a work.

The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for you, O my beloved.

The mandrakes give a smell.] Which is a country field herb, yet amiable, which argues some fruits to be gathered in the country.

And at our gates are all manner of pleasant fruits, new and old.] And therefore, out of the abundance of her own store, she can supply the country with all fit helps, to her further gathering and establishment.

Which I have laid up for you, O my beloved.] She professes her desire to employ all her store to Christ's advantage, and therefore abounding with ministers, and other fit officers for gathering and establishing the country churches about her, she expresses her readiness to bring them out to his service and use, as if they were some good household provision, laid up by her for such a use. The access of the whole land of Israel to the city is profitable. The land shall be called Belulah, as well as the city Hephzibah. ver. 10. A causeway is cast up for a mutual recourse of country to city.