The Canticles, or Song of Songs, Opened and Explained

O That you were as my brother that sucked the brests of my mother! when I shold finde you out, I would kisse you, yet I should not be despised. verse 2 I would lead you, and bring you into my mothers house, who would instruct me: I would cause you to drinke of spiced wine, of the juyce of my pomegranat. verse 3 His left hand should be under my head, and his right hand should embrace me. verse 4 I charge you, O daughters of Jerusalem, that you stir not up, nor awake my love untill hee please. 5 (Who is this that commeth up from the Wildernesse, leaning upon her beloved?) I raised you up under the apple tree: there your mother brought you forth, there she brought you forth that bare you. verse 6 Set me as a seale upon your heart, as a seale upon your arme: for love is as strong as death, iealousie is cruell as the grave: the coales thereof are coales of fire, which has a most vehement flame. verse 7 Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. verse 8 We have a little sister, and shee has no breasts, what shall we doe for our sister, in the day when she shall be spoken for? verse 9 If she be a wall, we will build upon her a palace of silver: and if she be a doore, we will inclose her with boards of Cedar. verse 10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favor. verse 11 Solomon had a vineyard at Baal-hamon, he let out the vineyard to Keepers: every one for the fruit thereof, was to bring a thousand pieces of silver. verse 12 My vineyard which is mine, is before me: you (O Solomon) must have a thousand, and those that keep the fruit thereof, two hundred. verse 13 You that dwellest in the gardens, the companions hearken to your voice, cause me to heare it. 14 Make haste my beloved, and be you like to a Roe, or to a young Hart upon the mountaine of spices.

The Church of the Jewes, both in City and Country thus gathered, doe here expresse her ardent affection to Christ, and due respect of him, which the old Synagogue shewed towards her while he was conversant among them in the flesh. (Since says she) O that you were as my brother, &c. Christ was made our Brother by taking our Nature upon him at his Incarnation, and then hee sucked the breasts of the Church, attending to the Ministry of Iohn, and other Jewish Teachers: she therefore to shew her affection, desireth that he were now among them conversant in their streets againe in bodily presence, shee would not doe then as the old Synagogue did, be ashamed of him, or come to him by night; but she would kisse him, and embrace him in the open streets, and yet no man should then despise her for her so doing, as they did; but every one should encourage her in her obsequiousnesse to him. She would not reject him, and thrust him out of the Synagogue, as her old Ancestors had done; but if she found him without, she would lead him, and invite him into their Synagogue, or Temple, there to instruct her, and teach her the will of her father; shee would not give him gall to eat, and Vinegar to drink, as her forefathers had done; but she would cause him to drink of the best delicate spiced wine, and the juice of her Pomegranat.

His left hand should bee under my head, and his right hand should embrace mee.]

The left hand of Christ is the Christian Magistrate, which shall in those daies support and advance the Church, and hold up her head.

His right hand is the faithfull Ministers, which shall speake comfortable things to her heart, and so embrace her (Isaiah 62); for this also see, I charge you, O daughters of Ierusalem, that you stir not up, nor awake my love untill he please.

The Church enjoying these great mercies and blessings from Christ, chargeth all her daughters, members, to walk so thankfully, and fruitfully towards God, and lovingly and helpfully one towards another, and so circumspectly, and inoffensively to them which are without, that no occasion be given of their alteration of their happy estate. When the Church gave this charge before, it was in regard of the Roes and Hindes of the field; fearefull Christians comming on towards Religion, willing to flocke, and feed, and converse with the sheepe, yet ready to start and flee away upon any feare of danger of persecution; but now no regard is had of these fearfull ones; for they that shall then remaine fearefull, when the Church shall enjoy so great light and safety, they shall bee quite excluded from conversing with the Church.

For use, we may here learne

Use 1 First, since the Church of the Jewes shall attaine to so great beauty, it ought to kindle our desire to pray earnestly for their conversion, that wee may behold the admirable fairnesse thereof, and bee delighted with her consolations.

Use 2 Secondly, this does teach us how to approve our selves pleasant and faire in Christs eyes, even by keeping his Ordinances in integrity, and simplicity, and by a willing readinesse to frequent the same.

Christ may see all the world, as hee did when Sathan shewed it to him, and yet not admire it, yes, condemne it for vanity, as it is; but a well ordered Church, and ready, he admireth.

Use 3 Thirdly, here learn the more straight and sincere, the more patient and meek, the more faithfull, the more fruitfull in all holy obedience, &c. the more doe wee attaine to a Palme tree, like full stature of Christianity.

Use 4 Fourthly, it may learne and direct Ministers to apply themselves to the estate of their people: If they bee bebes in Christ, to be as breasts of Milke to suckle them: If they be grown to ripe yeares, to bee as clusters of grapes to refresh them with stronger liquor, be ready to poure out sweet and comfortable liquor; but see some good calling to pressing you to it, let all your Doctrine direct to Christ, and dispense it with such powerfull efficacy of the Spirit, that the drowsie sluggard may bee raised up to some fruitfulnesse, and more holy walking towards God.

Use 5 Fifthly, this may teach townes well provided for, to lend their best care and help for the edifying and calling home of Countrey Villages: Grudge not then at their ready resort to the gate of your Assemblies, but rather encourage them, that they may be partakers with them.

Use 6 Sixthly, this lets us see, that time shall come when forward profession shall be no disgrace; yes, men shall kisse Christ openly, and shall not bee despised.

Use 7: Seventhly, the malignity of our ancestors against Christ and his Gospel must provoke us to more embracing of him, and more subjection to him.

Use 8: Eightly, we may here see that a faithful ministry, and godly magistracy is a pledge of Christ's tender love, and kind embracing of the Church.

Use 9: Ninthly, we are hence to take notice, that when a Church enjoys many gracious and sweet blessings from Christ, it is good for her to see it and acknowledge it; and to be careful that all her members may so walk, as their happiness be not interrupted. In the fourth verse the charge runs thus, That you stir not up, &c. But in the Hebrew: Why should you stir up, &c. As who should say, when all things are thoroughly and fully reformed and settled: Why should you go about any innovation? This manner of charge was never uttered before, Canticles 2:7 to the end.

(Who is this that comes up from the wilderness, leaning upon her beloved?) I raised you up under the apple tree: there your mother brought you forth, there she brought you forth that bore you.

Who is this that comes up from the wilderness:] In these words the Holy Ghost sets out the calling and estate of two other Churches after the calling of the Jews.

First, the one arising out of the wilderness, ver. 5, 7.

Secondly, the other a little sister, ver. 8, 10, together with the estate of the whole Church, as it shall then stand, from that time to the end of the world, ver. 11, 14.

This Church coming up from the wilderness is described,

First, by the unexpectedness of her arising, together with the admiration of the Jewish Churches there, ver. 5: Who is this that comes up out of the wilderness?

Secondly, by the place of her arising, the wilderness.

Thirdly, by her familiar fellowship with Christ, joined with her confidence on him, leaning upon her beloved.

Fourthly, by the means of the gathering and raising of this Church, I raised you up under an apple tree, &c. ver. 5.

Fifthly, by her earnest desire of his deep affection to her, and continual remembrance of her, Set me as a seal upon your heart, as a seal upon your arm, ver. 6, which petition of hers is urged by a motive, taken from the strength and depth of her affection to him, which she proves,

First, by comparing her affection as equal to three things most strong,

First, death.

Secondly, to the grave.

Thirdly, to vehement flames of fire, ver. 6.

Secondly, by comparing it to two things as less than her affection, though they be also of great force,

First, to many waters, which cannot quench her affection of love.

Secondly, to the whole substance of any man's house, which would be contemned if it were offered to withdraw her from Christ, ver. 7.

The calling and estate of the other Church, the little sister, is described by three passages,

First, by the consultation of the elder sisters; to wit, of the Jewish Churches, and of that Church coming up out of the wilderness, what they shall do for her when she shall be spoken of, ver. 8.

Secondly, by a resolution what they shall do for her, suitable to what her condition (as they shall find her) shall require, ver. 9.

Thirdly, a satisfaction given by this little sister, to the elder, how her estate stands, together with the cause thereof, God's favor, that they may the better know what courses to take for her, ver. 10.

The estate of the whole Church, as it shall stand after the conversion of the Jews, and of those other Churches is set forth;

First, from Christ's care for them, expressed,

First, in his watchfulness over them in his own person, which he amplifies by the less care which Solomon had of his vineyard, committing the keeping of it to others, ver. 11, 12.

Secondly, in his charge to the Church, that he may hear her companions hearkening to her, ver. 13.

Secondly, by the Church's prayer to Christ, that he may hasten the translating of them into heaven in the end of the world, ver. 14.

Who is this that comes, &c.] Who these Churches should be that remain to be called after the conversion of the Jews and Gentiles, we cannot conceive any more fitly than the Churches of Assyria; secondly, of Egypt, of which we read (Isaiah 19:23-25). When a Church shall be elected among the Jews, signified by Ezekiel's goodly temple, the water of God's Spirit shall flow from there eastward, go down into the desert, and from there spread themselves far and near.

This desert, or wilderness eastward from Judah, is the wilderness of Arabia, whither spiritual graces shall be conveyed by some coming from Jerusalem, and from there they shall be further carried into the east countries, to the gathering and conversion of the Assyrians and others. From where it is, that Church arising from the wilderness of Arabia, is said to lean upon her beloved in an Arabian word; as when the Holy Ghost was to speak of the Babylonian captivity (or winter) being past, he uses the Babylonian or Chaldean word. So then, when the Churches of Judea shall see such a goodly Church spring from small help, out of the wilderness of Arabia, beyond their expectation, they shall say of her, Who is this that comes out of the wilderness, leaning upon her beloved? Trusting by faith on him, and thereby attaining and enjoying fellowship with him: for to lean is put as an act of faith or trusting, and the gesture implies familiar love.

I raised you under an apple tree.] Christ, or the Church of the Jews by his power raised up his Church by the means of some inferior magistrate, resembled here by an apple tree, as before: for though he was not so high and mighty as the cedars of Lebanon, or the oaks of Bashan; yet eminent he was, and his shadow good, and his fruit cordial and comfortable.

And the means of the gathering of this Church, being at first but an inferior magistrate; the Church had more need and use of faith to lean upon her beloved, when sovereign authority did not countenance the work.

There your mother brought you forth.] To wit, the mother-Church of the Jews, or the Catholic, which is the mother of us all.

Set me as a seal upon your heart, as a seal upon your arm, for love is strong as death, jealousy is cruel as the grave: the coals thereof are coals of fire which has a most vehement flame.

Set me as a seal upon your heart, as a seal upon your arm.] That is, let me be deep engraven as a seal is into your heart or affection, and as a seal on your arm, let me be continually in your sight and remembrance. And because the heart is the seat of the will, and the arm of strength, therefore she desires his deep affection and mighty strength and power always to be present with her for her comfort and peace.

For love is strong as death.] Death shows his strength,

First, in subduing all sorts of people high and low, young and old.

Secondly, accepting no compassion, nor yielding to any opposition, but going through with his work; such strength of love shall this Church show to Christ, subduing all before her to the obedience of Christ, and not suffering any impediment to detain her from him.

Jealousy is cruel as the grave.] Jealousy is a mixed affection of zeal or fervent love, and carries at any rivals a rage with wrath against them: So fervent then shall the zealous love of this Church be to Christ, that she may not endure any such things as shall steal away the peoples hearts from Christ, or alienate or lessen his affection to her, but as the grave,

First, she shall devour all such things, and bury them out of sight, And

Secondly, there hold them under forever.

The coals thereof are coals of fire, which have a most vehement flame.] The ardency of this love shall as coals of fire,

First, enflame her in all her services to Christ:

Secondly, burn up as stubble all impediments.

First, all inward green lusts.

Secondly, outward entanglements.

(Vehement flame.) Hebrew: Flames of God, that is, excellent or extraordinary; for in Scripture phrase, the things of God are transcendently excellent, as the harps of God, the trees of God.

Flames of God, divine and vehement; and indeed this vehement love being kindled by God's heavenly Spirit, cannot be quenched with earthly things.

Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.

That is, neither adversities, though never so many, or deep, or strong, as many waters and floods, shall withdraw this love from Christ; nor all the treasures, and pleasures, and credit, which the substance of any man's house might procure us, shall be of any reckoning in comparison of Christ, to withhold our hearts from him.

We have a little sister, and she has no breasts, what shall we do for our sister, in the day when she shall be spoken for.

We have a little sister, &c.] The Church of Judea and Assyria hearing of some good people growing up, and coming on in Egypt, they are solicitous what course to take for them for their growth and establishment.

(A little sister.) In comparison of the Jews or Assyrians, for but five cities in the land of Egypt speak the language of Canaan, and one of them shall be called the City of Destruction.

And she has no breasts.] No ministers to give to them the sincere milk of the word or the means of consolation in their oppressions and distresses.

In the day when she shall be spoken for.]

When the fullness of time shall come, that she shall grow up to such a multitude of professors, as may be fit to have a settled Church established among them; for there is a company grown up to be a fit spouse for Christ. When there are so many good Christians as may constitute a well-ordered Church.

If she be a wall, we will build upon her a palace of silver: and if she be a door, we will enclose her with boards of cedar.

If she be a wall, we will build.] That is, if she have a Christian magistracy; for the magistrate is a wall.

First, high, to keep out invasions of enemies; even so does he keep out foreign evils from breaking in upon his people.

Secondly, close to keep in his people within bounds from breaking out into disorder.

Thirdly, firm, whereon to rear (if occasion be) a silver palace, whereon to lay the frame of a good motion, or course to be taken for public good.

Fourthly, a wall of partition, to divide between right and wrong, to give every man his own.

We will build upon her a silver palace.]

We will make her garment honorable and wealthy.

If she be a door.] That is, if she have faithful ministers, which as a door, open the way to Christ, that the people may go in and out, and find pasture, in him: We will enclose her with boards of cedar.] Cedar is a timber that will neither rot, nor breed worms, and so will endure always; from where it was that the heathen made their Simulacra Deorum, images of their gods of this wood, to make them seem eternal. These sister-churches then promise, that if their little sister of Egypt have any faithful ministers, they will provide for their safety and peace, that they be not discouraged, nor disturbed in their function.

I am a wall, and my breasts like towers: then was I in his eyes as one that found favor.

The little sister of Egypt resolves her sisters, that she wants neither Christian magistrates, nor faithful ministers, so full of wholesome doctrine, as that her breasts swell like towers; which yet she acknowledges to be a singular mercy and favor of Christ, and ascribes all her store to his praise: Then was I as one that found favor in his eyes.

Solomon had a vineyard in Baal-hamon: a place so fruitful that for excellency it was called the Lord of a multitude, or the owner of great increase. He let out the vineyard to keepers, who paid him a great rent, even thousands for the fruit of it, and yet had a good portion, certain hundreds for their own pains.

My vineyard which is mine, is before me: you (O Solomon) must have a thousand, and those that keep the fruit thereof, two hundred.

To wit, I let not out my vineyard to others, but I kept it myself always; let Solomon take his thousands for his fruits of his vineyard, and the reapers their hundreds; I will not so do, but take all the pains to keep my vineyard, and reap all the gains of the fruits thereof to myself. The meaning is, when Christ has gathered all these churches of the Jews, Assyrians, Egyptians, and neighbor-nations, he will then keep his Church with his mighty power, that neither dragons, nor wild boars, nor foxes shall hereafter root it up, or make havoc of it, as in time past they have done: This is expressly foretold, and shall come to pass after the destruction of Leviathan the great Turk.

You that dwell in the gardens, the companions hearken to your voice, cause me to hear it.

You that dwellest in the gardens.] The participle being of the feminine gender, shows that it is the Church, not Christ that is here spoken to, who is said to dwell in the garden; to wit, in the particular churches, as the sea dwelleth in each particular country sea; the German sea, the Spanish sea, the Baltic sea, &c. So the Catholic Church is divided into particular churches, or the Jewish Mother Church dwelleth by her authority and directions in all other churches.

The companions hearkening to your word (or voice) cause me to hear it.] So the words in the original which implieth either that Church would have the Mother Church of the Jews take care of all other Christian churches, and give directions to them, and yet not as to her handmaids, but as to her companions; or else if the words be read according to the translation, The companions hearken to your voice, cause me to hear it: They imply, that after the calling of these churches, this shall be their constant estate to the world's end, they shall all

First, embrace one another as companions, not claiming Romish supremacy.

Secondly, hearken to the voice and directions of the Mother Church, (in Solomon's days for wisdom to him.)

Thirdly, continue in calling upon the name of Christ without dissipation and interruption to the end.

Make haste my beloved, and be you like to a roe, or to a young hart upon the mountain of spices.

This is the prayer of all the churches; now that all things are accomplished, the which Prophets and Apostles have foretold, that Christ would hasten his last coming as swiftly and quickly, as the swiftest of the creatures, the roe, or young hart, to take them up with himself into the highest heavens of the mountains of spices, where are all manner of spices, where are all manner of sweet and fragrant and pleasant things, even fullness of joy at God's right hand for evermore. Thus is the end of the Revelations, The Spirit and the Bride, and every faithful soul says in like sense, come Lord Jesus, come quickly.

Use 1 The use of this is, first, to teach us that the nations of the Gentiles shall not be cast off from the fellowship of the Church, when the Jews are called, as the Jews were out of the Church, that the Gentiles might be grafted in; but even after their calling, new churches of the Gentiles shall be brought in; yes, their conversion shall bring from the dead into the world: What shall the receiving of them be, but life from the dead? Yes, the Gentiles shall bring their glory to it, yes, the cursed Canaanite shall not be excluded from partaking in this blessing. How much more may we hope then that these churches of Christendom, which have suffered so much with Christ, and for him, under the Dragon, and the Beast, and the Turk, shall partake with the glory of these churches of the Jews when the time shall come.

Use 2 Secondly, this does teach us how to attain fellowship and holy familiarity with Christ, even by faith, leaning upon him as our beloved; infidelity and doubting hinder our sweet communion with Christ, labor we therefore to abandon it from us.

Use 3 Thirdly, we may here see the duty of inferior magistrates what it is, even to see that the Church be raised up under them, how much more to countenance and protect it with their shadow, and to comfort it with the fruit of their sweet and wholesome laws and examples.

Use 4 Fourthly, this may serve for trial of the goodness of our affections to Christ; if we thirst after his deep affection to us, and continual remembrance of us, if we labor to subdue ourselves and all ours to him, if we jealously war against all that which might impair our love to him, if we burn up all our impediments, if no afflictions can discourage us from him, if no prosperity can shake our entire desires after him, we are then well affected to him as this Church is. If we desire to have such deep place in Christ's heart, it is a plain sign Christ has a deep place in our hearts.

Use 5 Fifthly, this may show us a means how to consume all base and kitchen loves and lusts in us, set upon these sensual worldly things; grow up in this spiritual love to Christ, and it will swallow up and consume these lesser fires; the greater light will extinguish the lesser, as the sun will put out the kitchen fire; so this strong fire of Christ's love in us will burn up, and eat out all lust in us.

Use 6 Sixthly, this may comfort the true Church and children of God, in assurance of their perseverance: if our love to him be so unchangeable, that many waters of afflictions cannot quench it, nor floods of temptations drown it; if it be so strong as death, that it will devour all before it, how much more is his love to us!

Use 7 Seventhly, this lets us see that the churches that are well established themselves, must not contemn their weak neighbor churches, but take care, and use all good means for their establishment and growth. How far should greater churches be from cutting off the breasts, or breaking down the walls of their small neighbor churches.

Use 8 Eighthly, this may teach magistrates to be as walls to keep out all disorder, stand up as a wall if there come in disorders, stand so high that they cannot come over; if any would go a-begging, keep them in; restrain beggary, idleness, drunkenness, whoredom, and profaneness, all evil courses; be as a wall, whereon to rear a silver palace for ever; whereon to lay the frame of a good motion, course, or order, to be taken for the public good; any good motion made, or to be made; is as a wall to divide equally to all men their right.

Use 9 Ninthly, this may teach ministers to be as doors to open a wide entrance for the people to come to Christ; not as those scribes and Pharisees, which Christ complains of, which neither enter in themselves, nor would suffer others: such are rather port-cullises, yes, gates of Hell.

Use 10 Tenthly, this may let us see the duty of magistrates; if ministers be doors, it should be their care to hem them in with boards of cedar, to provide for their security: it is the duty of every magistrate and member to hem them in, that no enemy may be able to oppose them, but that they may be without fear among them, as it is, See that Timothy be without fear among you.

Use 11 Eleventhly, this may let us see a church enjoying a faithful ministry, and a Christian magistracy, enjoys a special favor from Christ.

Twelfthly, this lets us see what great care Christ will one day have of his Church, though Lyons, Dragons, and Beares have broken in upon the Church to devour it; and besides many Foxes have sought to subvert it, and to cut the sinewes of it asunder, yet when Christ shall take the government of it into his hands, there shall be no enemy to offer violence to it. When the great Leviathan shall be punished, even Leviathan that crooked Serpent, and the Dragon that is in the sea shall be slaine; In that day sing yee to her, a vineyard of new wine; yea, the Lord will keepe it, he will water it every moment, lest any hurt it, he will keep it night and day. Yes, Christ will one day free his Church from all oppression, and give free passage to all his ordinances.

Finally, this serves to teach us all what affection we should have to the comming of Christ to Judgement, to desire him to be as the Roe or a young Hart upon the mountaines of spices; to take us up into the highest heavens, where are all manner of sweet and fragant and pleasant things, even fulnesse of joy for evermore.

The faithfull Spouses of Christ do earnestly desire his comming to judgement, but Harlots would put off his comming. A chaste wife, and a loyall Spouse desires her husband to send no more letters, but to hasten his returne, and come home; but a harlot would have her husbands comming deferred. So they whose hearts are a whoring after the world, neither desire Christs comming, nor love his appearing. That we may therefore shew and approve our selves to bee the true Spouses of Christ, desire his hasty comming, and say, as (Revelation 20:20) Even so come Lord Jesus, come quickly, Amen. The Lord work this good work and frame of grace in our hearts, for Jesus Christs sake, Amen. Alas who shall live when God does this? (Numbers 24:23).

FINIS.