A Brief Exposition of the Book of the Song of Solomon, Chapter 6
THE CANTICLES, OR SONG OF SONGS opened and explained.
THE TEXT. CHAP. 6.
WHither is thy beloved gone, O thou faireſt among women? whither is thy beloved turned aſide? that we way ſeeke him with thee.
verse 2 My beloved is gone downe into his garden, to the beds of ſpices, to feed in the gardens, and to gather lilies.
verse 3 I am my beloveds, and my beloved is mine: he feedeth among the lilies.
verse 4 Thou art beautifull, O my love, as Tirzah, comely as Jeruſalem, terrible as an armie with banners.
verse 5 Turne away thine eyes from mee, for they have overcome me: thy haire is as a flock of goats that appeare from Gilead.
verse 6 Thy teeth are as a flocke of ſheepe which goe up from the waſhing, whereof every one beareth twinnes, and there is not one barren among them.
verse 7 As a peece of pomegranate are thy temples within thy lockes.
verse 8 There are threeſcore Queenes, and fourſcore Concubines, and Virgins without number.
verse 9 My dove, my undefiled is but one; ſhee is the onelyonly one of her Mother, ſhee is the choice one of her that bare her: The daughters ſaw her, and bleſſed her; yea, the Queenes, and the Concubines, and they praiſed her.
verse 10 Who is ſhee that looketh forth as the morning, faire as the moone, cleare as the ſunne, and terrible as an army with banners?
verse 11 I went downe into the garden of nuts to ſee the fruits of the valley, and to ſee whether the Vine flouriſhed, and the pomegranats budded.
verse 12 Or ever I was aware, my ſoule made mee like the chariots of Aminadab.
verse 13 Returne, returne, O Shulamite; returne, returne, that we may looke upon thee: what will you ſee in the Shulamite? as it were the company of two armies.
THE EXPLANATION.
Cant. 6. 1.
Whither is thy beloved gone? O thou faireſt among women, whither is thy beloved turned aſide? that we may ſeeke him with thee.]
THe Churches affectionate deſcribing and praiſing Chriſt,Chap. 6. verſe 1. ſtirred up many then to looke after Religion and Reformation.
Uſe 1 Firſt, we may here ſee the danger of ſurfetting the Church with wealth and pleaſures and honour. Conſtantine had in the firſt verſe enebriated the Church with wealth and honour, and hereupon the Church falleth into a long ſleepe, which ſhee ſhook not wholly off for many ages. No wonder then of that ſpeech heard from heaven, Hodiè venenum concidit in Eccleſiam: Now is poyſon powred or fallen into the Church.
Uſe 2 Secondly, this may let as ſee that they have not the ſpirit of the Church of Chriſt, that when they heare many voices in Religion carried ſundry waies, know not whom to follow, cannot diſcerne which is the true voice of Chriſt among them: This Church here could diſcerne the voice of Chriſt even in her ſleepe, how much more eaſily if ſhee had been well awake?
Uſe 3 Thirdly, this is to exhort both Miniſters and other faithfull Chriſtians to watchfulneſſe, leſt otherwiſe corruption in doctrine and worſhip grow amongſt the people, till the locks of Chriſt bee wholly dabled 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 owne judgements, that depend upon the voice of the ancient Churches for their chiefe patterne and guidance in doctrine and worſhip: who would build upon the words of a man (though otherwiſe a good man) when hee is halfe aſleepe?
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, then to cover our ſelves and his worſhip with the blankets and inventions of mens weaving, which will but lull the Church aſleepe in drowſie performances of perfunctory worſhip, and cauſe Chriſt to withdraw himſelfe from us.
Uſe 6 Sixthly, this may teach us to know, to our ſhame and griefe, that our drowſie hearts will neglect to open to Chriſt upon his calling and knocking, unleſſe he be pleaſed to put the finger of his ſpirit into our hearts, to open an entrance for himſelfe.
Uſe 7 Seventhly, the faithfull muſt not wonder, if, opening their hearts to Chriſt and ſeeking after him, ſometimes they finde him not; for it was ſo with the Church here, and hath beene ſo with the faithfull in all ages: We neglecting to receive him when he offereth himſelfe, wee muſt not wonder if for a time he neglect us.
Uſe 8 Eighthly, we may from hence learn that bad Miniſters wil ſooner bear with any diſorder in people, then ſerious ſeeking after Chriſt, and after the purity of ordinances.
Uſe 9 Ninthly, we may here ſee perſecutions alienate the affections of the faithfull, but inflame them to more ardency & earneſt purſuite after Chriſt, as this Church did.
Uſe 10 Tenthly, it may be known the Church hath lyen in a deep ſleep, when common Chriſtians can more acknowledge the Church then Chriſt himſelfe, 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, maketh but one bodie of Chriſt; in every of which Chriſt manifeſteth himſelfe, in ſome members more eminently then in others.
Uſe 12 Twelvethly, Chriſt had his faithfull people and members in the world before Luther was borne; yea, he ſhewed himſelf glorious in ſundry of them, in the darkeſt times of Popery.
Uſe 13 Thirteenthly, in Chriſt its well knowne 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 bee every way precious and excellent, unleſſe wee can alſo ſay, hee is ours: This is my beloved, this is my friend, O yee daughters of Jeruſalem.
Uſe 15 Fifteenthly, the affectionate faithfull preaching and ſetting forth of Chriſt, ſtirreth up in others a ſaving knowledge of Chriſt, and hearty affection to him. The Church here deſcribeth Chriſt affectionately and faithfully, ſpeaketh of him as her owne; whence the daughters of Jeruſalem are converted and ſtirred up to ſeeke after him.
Uſe 16 Laſtly, hearts truely touched with ſincere deſire after Chriſt, choſe rather to ſeeke him in the Church, in the fellowſhip of the Church, then by wayes of ſeparation, as this Church did: Whither is thy beloved turned aſide? that wee may ſeeke him with thee.
My beloved is gone into his garden.]Cant. 6. 2—9.
The holy Ghoſt in theſe words deſcendeth 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 Jewes.
This reformed Church is diverſly deſcribed:
Firſt, by Chriſts viſitation of her, together with the ends thereof:
1 To feede in the gardens.
verse 2 To gather lillies, verſe 2.
Secondly, by her mutuall fellowſhip with Chriſt, verſe 3.
Thirdly, by her degrees of riſing: wherin ſhee 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 ſeverall reformed Churches, as amongſt 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 onelyonly 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 downe into his garden,Verſe 2. to the beds of ſpices, to feed in the garden, and to gather lilies.
My beloved is gone downe into his garden:] The Church, which Chriſt next viſited, and wherein hee was firſt found in that generall 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 ſweete 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 wee do in our gardens) to refreſh himſelfe and his friends.
Is gone downe into his garden,] Deſcending from thoſe famous Cities and eminent places of Rome and Conſtantinople, into a meane country citie.
To the beds of ſpices:] Becauſe in Germany, at that time, ſundry Chriſtians were called and ſorted into ſeverall beds and companies in ſeverall places, though not attaining at the firſt to be ſo many gardens, ſo many ſeverall Churches.
To feed in the gardens.] In proceſſe of time, theſe ſeverall 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 feede,]
Firſt, both himſelfe with his peoples prayers, and other worſhip and obedience.
Secondly, his people with his word and ſacraments, and other ordinances.
And to gather lillies; that is to gather and call more & more faithfull 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 lillies,
Firſt,Mat. 6. 29. for their fairneſſe.
Secondly,Pro. 12. 26 for excellency, or eminency.
Thirdly,Mat. 6. 28, 29. for Gods care in providing for them beyond their owne labour and induſtry.
I am my beloveds,Verſe 3. and my beloved is mine: he feedeth among the lillies.
I am my beloveds, and my beloved is mine.] Which words imply foure things:
Firſt, that the Church had familiar fellowſhip with Chriſt in his holy publike ordinances; eſpecially in the maine doctrine of pardon of ſins by Chriſts bloud alone, and of juſtification by faith.
Secondly, that ſhee enioyed this fellowſhip with him, before the time of her deliverance out of a Babyloniſh, or Romiſh captivity:*Chap. 2. verſe 15. for the ſame words are uſed upon the deliverance out of Babel, and enjoying Gods ordinances in their owne country; but with this difference: there the Church ſaith, My beloved is mine, and I am his; becauſe, firſt, he delivered her out of Babel before hee gave her the free uſe of his ordinances; but here the Church ſaith, I am my beloveds, and my beloved is mine; becauſe ſhee firſt found Chriſt in his ordinances, before ſhee enjoyed deliverance from ſubjection to Rome; for Luther preached againſt the Popes 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 Maſſe, & other corruptions in the Church, and avowed the defence of the reformation begun;Sleyden. lib. 6. 7. whence they were afterward called Proteſtants.
4ly, Chriſts gracious protection of thoſe Churches, ſpecially in their firſt beginnings: for how ſhould Luther (a poor Frier) have attempted and gone through with ſo great a work, againſt ſuch great and generall oppoſition, and in the end die quietly in his bed, if Chriſt had not held him as it were in his armes?
He feedeth among the lilies.] Hee refreſheth himſelfe and ſtrengtheneth his people, converſing amongſt them, who ſtrove for whiteneſſe, and purity, and reformation.
Thou art beautifull,Verſe 4. O my love, as Tirzah, comely as Jeruſalem, terrible as an army with banners.
Thou art beautifull as Tirzah.] Tirzah was the chiefe City of the Kingdome of Iſrael, after they had ſeparated themſelves from Judah, untill Samaria was afterward builded*1 Kin. 14. 17. & 15. 33..
The Citie and Governers of it (the people having recourſe to it for judgement, rather then to Jeruſalem) were at firſt in diſgrace and obloquie with the Jewes for their ſchiſme 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,1 Kings 12. 24. and falling off (not onelyonly 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 ſpeaketh of Tirzah while ſhee reteined her beauty: And indeed the reformed Churches were in this like unto Tirzah; at firſt in diſgrace and obloquie for their ſeparation from Rome, and rebellion againſt the Emperour and other Princes; and yet never the leſſe beautifull, becauſe this ſeparation was from God, in regard of Idolatries of the Church of Rome, greater then thoſe of Solomon.
Thus the Duke of Saxony and the Landgrave of Haſsia were proſcribed as rebels againſt the Emperour, and yet their cauſe was beautifull and good. The faithfull at that time in England were burned in King Henry the eighth's dayes, as Hereticks, and refractory Subjects or Rebels, yet beautifull in Gods ſight.
Comely as Jeruſalem.] In proceſſe of time the Church wore out the ſuſpition and diſgrace of hereſie, and ſeparation and rebellion, and was countenanced and adorned by Royall Lawes in the daies of King Edward the ſixth, and by Lawes of the Empire tolerating the Proteſtant Princes, ſo that the Church ſeemed as Jeruſalem, the ſtate of Princes, the true Church of God,Pſal. 12. 2, 3—5. & at unity alſo within it ſelfe, wherein the comelineſſe 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 beautifull as Tirzah in King Henry the eighths time, comely as Jeruſalem in King Edward the ſixths time, terrible as an army with banners in Queen Eliſabeths time, when the Proteſtant Princes grew formidable to the Emperour, England and the low Countries to the Spaniard & Pope▪ How terrible was that overthrow which the Spaniard in 88. receiv'd?
Turn away thine eies, &c.]Verſe 5. The eies, as above*chap. 4. 9., of the Church aſſembled, are the miniſters, or the members conſidered apart; as firſt, knowledge; ſecondly, faith: In both reſpects the eies of the Church were wonderfull amiable: ſo that Chriſt ſpeaketh affectionatly to the Church after the manner of Lovers, raviſhed with the beauty of their Spouſes.
Turne away thine eyes, for they have overcome me.]
What worthy Miniſters did that firſt age of the Reformed Churches yeeld?Peter Martyr. as Luther, Calvin, Martin Bucer, Cranmer, Hooper, Ridley, Latymer, &c. What a wonderfull meaſure of heavenly light did they of a ſudden bring into the Church? and that out of the middeſt of darkneſſe and Popery; from whence it was, that the knowledge and faith of the Faithfull then was wonderfully enlarged far beyond the ignorance of former times.
The eyes of the Faithfull in Chriſts time lay under their locks,Chap. 4. 1. as hindered from cleere ſight by many errors; but the eyes of the Faithfull, now ſeeing the truth much more plainly, are not hindered by ſuch locks hanging over them: How cleere was their faith, that having ſeene him which was inviſible,Heb. 11. 27. feared not the fierceneſſe of their Kings and Princes, but endured patiently fiery Perſecutions, and bloody Maſſacres?
Thy haire is like a flock of Goats.Ver. 5. 7.
Thy teeth are like a flock of ſheep which goe up from waſhing.
As a piece of Pomgranat are thy temples within thy locks.
The eſtate of common Chriſtians ſet out by the haire, and of the Miniſters ſet out by the teeth, and of the Church Governours ſet forth by the piece of Pomgranat, was the ſame in the Church reformed, as in the Primitive Church,Chap. 4. 1.—3. where the deſcription of theſe parts is uſed, and here repeated onelyonly with this difference: The teeth are not ſo even cut in reformed Churches as in Chriſts time; ſome of them exceed their Brethren in Authority and Juriſdiction, whereas thoſe were framed to more brotherly love in Chriſts time; whence the teeth they are ſaid to bee even cut, which in theſe teeth is here left out; yet both the Miniſters of higher and lower ranke, were as ſheepe flocking and conſorting together, waſhed with the Laver of Regeneration, fruitfull and powerfull in their Miniſtry, and therefore are here deſcribed, as a flock of ſheepe come up from the waſhing, whereof every one beareth twins, Ver. 6.and none is barren among them.
Ʋſe 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 ſweetneſſe: ſuch was, and is the eſtate of the Church reformed. Sometimes againe, the members of the Church ſcattered abroad in the wilde fields, ſeeking where they may finde Chriſt, as in the former Chapter.
The Church is here viſible, as in a Garden, in ſome of their eminent and principall members. If then the Papiſts aske, where was the Church viſible before Luther? The Church how 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 wilde Boares ſought to root out, and yet God preſerveth them.
Sometime, the Church findeth Chriſt comfortably in her ſolemne aſſemblies, when good Chriſtians are met together to ſerve him in the ſimplicity of his ordinances: ſometimes when they can finde no ſuch Gardens, nor him in any place openly worſhipped, yet even then they ſeek him here and there where they can finde him.
Ʋſe 2 Secondly, the like uſes are here to be made of theſe Gardens, of that Cha. 4. ver. 14.
Ʋſe 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, amongſt whom Chriſt walketh, they enjoying fellowſhip with him in his publique ordinances, and he with them.
Ʋſe 4 Fourthly, to refuſe the arrogancy, or ignorance of the Separatiſts,Separatiſts. who refuſe to keepe fellowſhip with reformed Churches, whom Chriſt yet keepes fellowſhip with;Iob 4. 17. ſhall man bee more pure than his maker? or the ſons of mortall men more holy than the ſons of God?
Ʋſe 5 Fifthly, to exclude the Popiſh Synagogues from the number of Chriſts Gardens; the Gardens and Churches of Chriſt, as they have Chriſt walking in them, ſo they know it, and profeſſe it, and rejoyce in it.
I am my welbeloveds, Verſ. 3.and my welbelois mine.] The Church of Rome diſdaines ſuch a ſong as Hereticall preſumption, to ſay, I am my welbeloveds, and he is mine.
Ʋſe 6 Sixtly, this doth teach us, that when Churches keep themſelves cloſe to Chriſt, and to the ſimplicity of his ordinances, that they can ſay, I am my welbeloveds, and he is mine. Chriſt will keep himſelfe powerfull and gracious amongſt them, for their protection and comfort; he will not faile to ſhew himſelfe theirs, when they faile not to ſhew themſelves his.
Ʋſe 7 Seventhly, this may teach us, not to wonder if Chriſtian aſſemblies bee at firſt ſuſpected, as Tirzah for ſedition, ſeparation, &c. It is the lot of Gods Church, which when it groweth up to be better known, will appear to be as it is, comely as Ieruſalem.
Ʋſe 8 Eightly, from the deſcription of the Church here by her Members, Eyes Haire, Teeth, Temples; gather here againe in the ſame Uſes made of the like deſcription, Chap. 4. verſe 1, 2, 3. pag. in Uſes 2, 3, 4. there expreſſed.
Ʋſe 9 Ninthly, obſerve the Reformed Churches to be the ſame that the Primitive Church in Chriſts time, was in ſundry principall Members and reſpects; and therefore the ſame Members in the ſame ſort deſcribed, word for word; yea, ſuch fellowſhip as the Church of the Jewes had with Chriſt comming out of Babylon,Cant. 2. 16. ver. 3. The ſame have the Reformed Churches with Chriſt comming out of Romiſh Babylon.Chap. ….
There are threeſcore Queenes,Verſ. 8. and fourſcore Concubines, and Virgins without number.
This verſe containes the laſt part of the deſcription of the eſtate of the Reformed Churches, which is a compariſon of them together amongſt themſelves; of whom ſome are,
Firſt, Queenes, and they are threeſcore.
Secondly, Concubines, and they are fourſcore.
Thirdly, Damoſels, and they without number.
Secondly, one is eminent above them all unto Chriſt: Firſt, a Dove, Secondly, undefiled.
Secondly, her ſelfe one.
Thirdly, her mother, an onelyonly choice one.
Fourthly, her daughter, bleſſed.
Fifthly, the Queenes and Concubines commended her.
There are threeſcore Queenes,Verſe 8. and fourſcore Concubines, and Damoſels, or virgins, without number.
Queenes differ from Concubines in foure reſpects:
Firſt, Queenes, or chiefe wives are taken into fellowſhip with their royal husbands by ſolemne ſtipulation,Gen. 29. 22 and with conſent and ſolemne rejoycing 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, Queenes, or chiefe wives bring with them dowries to their huſbands*1 King. 9. 16..
Hence,Acts 3. Lesbonius to Luſitoles, in Matrimony,Sect. 2. would not give his ſiſter*Without Dowrie. ſine dote, leſt he ſhould ſeeme 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, chiefe wives had the keyes of the families in their owne hands, they had government of the houſe under and with their husbands. Hence it is that Hagar, Gen. 16. 3.though called Abrahams wife,verſe 6. yet is ſaid to be in Sarahs hand, who alſo corrected her:verſe 8. the Angel calleth her Sarahs maid,verſe 8. and ſhe calleth Sarah her Miſtreſſe,verſe 9. as likewiſe the Angel doth.
Concubines, though ſecondary wives, yet were but as ſervants, ſave onelyonly they were admitted to the fellowſhip of the bed.
Fourthly, chiefe wives brought forth children, to whom belonged the Inheritance; whereas Concubines children had, for the moſt part onelyonly, ſome gifts given them.Geneſ. 25. 5, 6. That Dan and Naptali, Gad and Aſher, the ſons of Bilhah and Zilphah had Inheritances among their brethren, was by extraordinary diſpenſation.
Queenes then are ſuch Reformed Congregations where ſuch properties of Queenes are found: Chriſt (indeed) lookes for no Dowrie from us for his owne uſe, he needeth nothing of ours, neither have we any thing to give him, but our owne nakedneſſe, filthineſſe, and beggery.Ezek. 16. 5, 6. Here therefore looke at Chriſt in the perſons of the Miniſters, whoſe Vicegerents they are, and Embaſſadours alſo; and in whoſe name they being married to the Churches, doe beget children to Chriſt;1 Cor. 4. 15 though Miniſters conſidered in compariſon with Chriſt, they are but as the friends of the Bridegroome, not Bridegroomes themſelves.Iohn 3. 29. Such Churches then, and Congregations are Queenes, whom the Miniſters and Congregations doe with mutuall free conſent chuſe either the other; as when the people do give up themſelves,2 Cor. 8. 5. 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 forraigne 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.
Againe, ſuch Congregations as come to their Miniſters with a good dowry, and comfortable and honourable 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 eſſentiall to lawfull marriage; to wit, free conſent, and mutuall ſtipulation on both ſides; for as ſometimes lawfull wives have but poore 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 keyes, they are as Queenes, lawfull wives. The keyes of the Kingdome of Heaven, are
Firſt, the one of knowledge, Luke 11. 52.
Secondly, the other of Juriſdiction, Mat. 18. 18. and both of them mentioned, Mat. 16. 19.
Where then a Congregation enjoyeth a faithfull Miniſtry, opening an entrance into the Kingdome of Heaven to penitent believers, and ſhutting it againſt impenitent hypocrites and ſcandalous livers, there the power of the keyes is not wanting; and if withall they haye liberty exerciſing Juriſdiction, there is their Queen-like, or wive-like authority more compleat. Of this ſort are divers, both Engliſh and forraigne Churches, though ſundry Germane Churches diſpenſing the keyes of knowledge more corruptly in their Doctrine of the Sacrament, and predeſtination, and neglecting the uſe of excommunication, doe rather turne 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 Kingdome of Heaven, to the conſcience and ſoules of men, they are as Concubines.
Laſtly, ſuch Congregations where the people remaine ſtill ignorant in darkneſſe, and are not brought on to be begotten of God by the lively word of Regeneration, but continue altogether ignorant, worldly, and prophane; 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 ſoules to an immortall inheritance, they are lawfull wives, yea Queenes: Of this ſort our Engliſh and forraigne Churches have many, (God be bleſſed) though the Church of Sardis hath but a few names.Revel. 3. 4.
Damoſels are without number, &c.] Damoſels, or Virgins in this marriage ſong are of leſſe 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; whence 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 Chriſts knocking at their hearts by any conſcionable Miniſtry; yea, and how many be there at this day, that either doe want ſuch Miniſters as doe eſpouſe them to Chriſt, or elſe doe coily deny their motions, and ſtand out againſt Chriſt and their Miniſters.
Of Queens he reckoneth threeſcore, of Concubines foureſcore. A certaine number put for an uncertaine; and of Churches, the leſſe pure the greater.
Damoſels he reckons without number.
Firſt, partly, becauſe they have been exceeding many of them, and are ſtill too many.
Secondly, partly, becauſe Chriſt maketh no account of them, as if they were with him nullius numeri, not worth the reckoning.
But my Dove,Verſ. 9. my undefiled is one, &c.] A Dove is noted,
Firſt, for her chaſtity;
Secondly,Mat. 10. 10. mildeneſſe, or innocency: ſuch are thoſe Churches which goe 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;Cant. 5. 7. that ſmote and wounded the Members of the Churches for ſeeking after Chriſt, and tooke her vaile from her, which are unſpotted, unde filed, either
Firſt, of Romiſh pollutions, or
Secondly, of wordly 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 Chriſtendome, ſome Churches are more chaſte, milde, and unſpotted than others, even of the ſame countrey; and yet ſuch are but few, and though few, yet at entire unity as one body.
The onelyonly one of her Mother, Verſe 9▪the choyceſt one of her that bare her.] In the Hebrew phraſe, the whole is the Mother, the parts are the Members. The true Catholique Church of Chriſt is the Mother of all Reformed Daughters; and theſe Daughter Churches that are moſt chaſte and milde, and undefiled, they are beſt eſteemed, and beſt beloved of the Mother Catholique Church, as comming neereſt to her in chaſtity, innocency, purity, &c.
The Daughters ſaw her, Verſe 9.and bleſſed her; yea, the Queenes 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 Queenes and Concubines, doe give honourable teſtimony of theſe Congregations that are moſt reformed, and wiſh them all proſperity, the good things of this life, and a better.
To bleſſe 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 neerer to God.
Who is ſhee that looketh forth as the morning, &c.]Verſ. 10. 13. In theſe verſes, the calling and ariſing of the Church of the Jewes is deſcribed by ſix Arguments:
Firſt, by the unexpectedneſſe of her ariſing, joyned with the admiration of it, Who is ſhe that looketh 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, faire as the Moone.
Thirdly, bright and cleer as the Sun.
Fourthly, terrible as an Army with Banners, ver. 10.
Fourthly, by Chriſts viſitation of her with the end of it, ver. 11.
Fifthly, by the unexpected helpes which this Church found for her return, v. 12.
Sixthly, by the earneſtneſſe of her calling given her, Return, Return, four times repeated.
Who is this that looketh forth?] Theſe words expreſſe the unexpected admirable ariſing of a new Church;Chap. 3. 6. and that after the Reformed Churches of the Gentiles; ſhe is a Shulamite, alluding to Salem the ancient name of Ieruſalem, the Mother City of the JEWES.
This Church then thus ariſing, is that of the Jewes which we looke for; whoſe beginning for ſudden converſion of multitudes, ſhall be admirable to themſelves and others.Iſa 66. 8. & 49. 12.
As the morning.] Her ariſing is reſembled by the morning,
Firſt, becauſe this Church ſhall ariſe from the Eaſterne Countries.Rev. 16. 12.
Secondly, her ariſing ſhall be like a new Reſurrection from the dead.Rom. 11. 15.
Thirdly, her ariſing ſhall be ſpeedily,Iſa. 58. 8. & 60. 19, 20 as the ſame phraſe intimates.
Faire as the Moon, bright as the Sun.] The Moone is faire by beauty communicated to her from the Sun.Iſa. 6. 19, 20. & 24. 23 In the Suns brightneſſe is light, heat, refreſhing, and all in a glorious manner. The Citizens of that Church ſhall all at that time,Iſa. 33. 24. & 60. 21. or at leaſt the body of them, have their ſins forgiven them by the righteouſneſſe of Chriſt imputed to them.Iſai. 59. 21. They ſhal enjoy abundant light of heavenly knowledge.Zech. …4. 20 21. They ſhall excell in purity of holineſſe. They ſhall abound in conſolations to the refreſhing of themſelves and others.Iſa 66. 10. 11
Terrible as an Army with Banners.] Read Revel. 19. 14. 21. The Armies of the Jewes ſhall bee terrible to the Turkes and Tartars,Ezek. 38. & 39. cha. and to the falſe Prophet then driven from Rome by ten Chriſtian Princes, and aſſociating himſelfe to the Turke for ſuccour.
I went down into the Garden of Nuts.] The Jewiſh Synagogues, ſo called, becauſe of that voice of hardneſſe and blindneſſe drawne over their hearts,Rom. 11. 8. 10. as it were a hard Nut-ſhell over the Kernell.2 Cor. 3. 14. 15.
To ſee the fruits of the valleys.] Valleyes lying in the ſhade between two mountaines, bring forth fruit late: ſo the Jewes are long before they bring forth fruit unto Chriſt.
To ſee whether the Vine flouriſhed, and the Pomgranates budded.] The Jewes, that for hardneſſe of heart, are like a Garden of Nuts; yet when their converſion ſhall bee wrought, will bee as Vines and Pomgranates, bring ſorth ſweet and wholeſome fruits to the refreſhing of GOD and Man.Iudg. 9. 13.
Or ever I was aware, my ſoule made me like the Charets of Amminadib.] Or ſet me upon the Charets of a willing people; not that any thing commeth at unawares to Chriſt in his owne perſon; but becauſe to his Miniſters, that in his Name ſhall goe into this Garden of Nuts.
The Jewes ſhall appeare unexpectedly, prepared to embrace Chriſts calling: they ſhall finde the Jewes as Charets of willing people, ready to march with them, whetherſoever in Chriſts Name they ſhall call; their ſoule ſhould no ſooner deſire it, but they ſhould bee ſet in all readineſſe; where alſo is intimated the willing readineſſe of a willing people among the Gentiles,Iſai 66. 20. & 49. 23. 24. to convey the Jewes into their owne Countrie, with Charets, and horſes, and Dromedaries.
Returne,Verſe 13. returne, O Shulamite: returne, returne, that we may looke upon thee: what will ye ſee in the Shulamite? as it were the company of two armies.
Returne, returne, O Shulamite, returne.]Iſai 62. 67. This call ſo often repeated, doth imply.
Firſt, the earneſtneſſe 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 looke upon thee, or behold thee.] It is the deſire of the Miniſters, and of all the Faithfull, to behold this glorious Church when ſhee ſhall be called.
What will yee ſee in the Shulamite?] But, as it were, the company of two Armies,Gen. 32. 1, 2 or the hoſte of Mahanaim.
This is ſpoken, either becauſe the Jewes ſhall, preſently upon their converſion, marſhall, or ranke 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 compareth the Jewes to an hoſte of Angels,Gen. 32. 1. which Iacob ſaw at Mahanaim; Zech. 12. 8.as indeed the feeble in that day ſhall be valiant as the Angels of God. This Interpretation ſeemeth 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 hoſte of Iſrael and Judah, which went to bring up David from Mahanaim to Ieruſalem, after the Iſraelites were brought to ſee their errors in caſting him off for Abſalom; 2 Sam. 19 9. 10. 14. 43.So ſhall the Jewes at their converſion, aſſemble for the eſtabliſhment of the Kingdome and Throne of Chriſt among them, after they ſhal be brought to ſee their foule errours in caſting off Chriſt ſo unworthily ſo long a time.
Ʋſe 1 The firſt Uſe of this is for diſcerning a different eſtate of all Chriſtian Churches and Congregations, and triall of our owne pariſhes. In one of theſe rankes every Congregation is found, either a Queene, a Concubine, a Damoſell, or a Dove: If we have freely conſented to the entertainment of a faithfull Miniſtery, comming 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 amongſt us, and the opening and ſhutting of the Kingdome of Heaven, and withall the key of Diſcipline bee not neglected: If our Congregations bring forth many children to God, partakers of the Heavenly Inheritance, then are our Congregations as chiefe wives, as Queenes to Jeſus Chriſt. But if our Miniſters finde not conjugall and free acceptance from us; if we be not willing to provide for them comfortable and honourable maintenance; If the word be not ſo diſpenſed that the people may finde themſelves either in good or evill 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 wooe us,2 Cor. 5. 20 and beſeech us to be reconciled to Chriſt; or if they doe, yet we coily put them off with delayes, or refuſes, then are we Damoſels, but neither Queenes nor Concubines. But if we finde all the properties of Queenes belonging to us, and withall, finde a love and care to keepe our ſelves 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, choyceſt children of the true Catholique Church.
A ſecond Uſe is for a diſcerning of a different eſtate of all Chriſtian ſouls, and triall of our owne eſtates before God; if our hearts have never yet beene called and knocked at by the lively word of Gods Ordinances, or if we have coily put off our Repentance to this day, or refuſe to hearken to Chriſt, then are we Damoſels. If we bring forth ſeed of Righteouſneſſe 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 conjugall affection, and give up our ſelves to him to bring forth the fruits of his Spirit, and are enabled to governe our ſelves and families after his will, then are we Royall Spouſes unto Chriſt Jeſus: And if beyond this we grow up to a holy jealouſie againſt our ſelves, and keepe our ſelves to Chriſt chaſte, innocent, and undefiled, and endeavour to cleanſe our ſelves from all filthines of fleſh and ſpirit; 2 Cor. 7. 1.then are we as Doves unto Jeſus Chriſt.
Ʋſe 3 A third Uſe to direct and inſtruct Miniſters and people how to approve themſelves and their Congregations in beſt ſort unto Chriſt. Let not Miniſters thruſt themſelves upon their people againſt their conſents, but let their people freely accept them, and comfortably maintaine them: Let the Miniſters bee faithfull in diſpenſing Gods 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 bee as Queenes and Doves to Jeſus Chriſt.
Ʋſe 4 A fourth Uſe may be to encourage men to wayes of ſpotleſſe Innocency; they are not diſgracefull, but bleſſed of the Faithfull, and praiſed, even of them that are without.
Ʋſe 5 Fifthly, to reprove the children of the ſeparation, who reproach the Church in ſtead of bleſſing, or praiſing them.
Ʋſe 6 Sixthly, this may teach us to expect a powerfull and glorious calling of the Jewes in all the particulars before deſcribed: ſay, they bee now, as Gideons Fleece, dry; when the Gentiles are moyſtned with heavenly dew, they ſhall againe be moyſtened, when we ſhall ſeeme dry in compariſon of them. Though Leah ſtep firſt into Iacobs Bed, and ſo the leſſe comely Church of the Gentiles into the fellowſhip with Chriſt; yet the Church of the Iewes, as beautifull as Rachel, ſhall in the end finde fellowſhip with Chriſt.
The glory of their calling appeares 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, Moone, Sunne.
It appeareth further in their unexpected and free readineſſe to embrace Chriſt.
The power of their calling appears in their earneſtneſſe, and zeale of their Miniſtry in breaking the hard ſhell of their hearts wherewith they were formerly incloſed. ver. 11. In ſtirring them up to fight manfully, and terribly Gods battels againſt the enimies of the Church, ver. 13.
The Lord ſpeedily haſten the comming of this Shulamite, that we may behold her, Amen.