Commentary on the Old Testament Volume 2-4

CHAP. I.

LEt him kiss me with the kisses of his mouth, for thy love is better then wine. This is the voice of the Church, or of the Soul touching Christ, saith Justus Orgelitanus, being sensible of God's wrath for our sins, and desirous of the reconciliation, which is by him offered, 2 Cor. 5. 20. O, saith the soul of the penitent Sinner, let God be friends with me again through his Christ, and kiss me, as the Father of the prodigal did him, returning with a kiss of the greatest love; as when man and wife have been at variance, and the fault hath been only in the wife, if she can get a kiss of him, a reconcilement is made, and this cheereth the heart more then wine, although it be specially given to cheare man's heart. Therefore man being exhorted to reconcile himself to God, is exhorted in these words, kiss the Son lest he be angry.

Gregory saith, he kisseth us, when he inspireth his grace and love into our hearts, for by thus doing, he maketh us, through the delight that we have herein, to come out of ourselves, joying now in nothing else, but in him, and desiring nothing else; as Paul said of himself, when he was thus inspired, that he esteemed the things, which before he highly accounted of, yea, all of them, but as dross, and dung. And the soul saith, Let him kiss me, because that unless he preventeth [Note.] me with his inspirations, I cannot move towards him to kiss him.

The beginning of the love and grace of God in us then, is in his love towards us, according to that of John, we love him, because he loved us first; but although there be no good motions in us towards our Savior, of any avail to make us to go unto him, yet we must desire him, as we are able, and say, Let him kiss me, that we may be thus inspired, as we are stirred up to do continually, by the Word, where he is set forth to be the fairest of all men, and his lips full of grace, and he that thirsteth, let him come unto me; and taught exemplarily in David, saying, As the heart panteth after the rivers of water, so my soul thirsteth after thee, O God. And when the soul doth thus, then Christ, her most loving Husband, is ready to answer her desire, to intimate which, the soul, as being here-with refreshed, saith, thy love is better then wine; Gregor. Thy dugges are better, out of which milk cometh, to nourish the faithful in all piety, to the great refreshing thereof; and the word Hebr. is 〈 in non-Latin alphabet 〉 by Jerome commonly rendered Dugges; and Gregory saith, that these two Dugges are the love of God, and of our Neighbor, which we have from Christ, and have more refreshing hereby, then by all the things of the world, because these nourish, the cares of the world kill.

Justus by these Dugges; and the Milk coming here-from, understandeth the Doctrine of the Gospel, set forth by Christ, and his Apostles, which excelleth that of the Law, because it reacheth more perfect love, not only of our neighbors, but even of our enemies; whereas the Law saith, Thou shalt love thy neighbor, and hate thine enemy. But neither the Law, nor worldly cares are here related to, but the most cheering thing to the heart, which is wine; but the love of Christ shed abroad in the heart, makes it more glad, then the best wine in the world, when once by faith the soul comes to be made sensible hereof; for it pacifieth the mind, and strengthens it to bear all temptations, and it giveth quiet thereunto, it being thus made the seat of wisdom. It seems to me, that it is better rendered Loves, as by Ainsworth, because it is the speech of a Bride to her Bride-groom, as Christ and his Church are compared, Joh. 3. and therefore these two are the interlocutours throughout all this Song; and to a Bride-groome it is improper, to ascribe Dugges, as to a woman.

Because of the savor of thy good ointments, thy name is as an ointment poured forth, therefore do the virgins love thee; That is, because of the gifts and graces of thy Spirit given to thy faithful people, making them grateful, wheresoever the fame hereof is diffused, thy name Jesus cometh to be famous everywhere, for this name is delectable above all names, and hereunto all things do reverence by bowing the knee. The ointments giving so grateful a savor, were gifts of miraculous operations, Faith, Patience, Meekness, Righteousness, Love, and Joy, for which the souls of these, to whom the sweet smell hereof came in every Nation that loved Christ; according to this the Apostle saith, We are a sweet smelling savor to God in every place.

Draw me, we will run after thee, the King brought me into his chambers, we will be glad, and rejoice in thee, we will remember thy love more then wine, the upright love thee. Here is further implied, where the love of the Soul to Christ beginneth, and what is the efficient cause hereof, viz. his drawing of it by his unspeakable love, and by his Spirit unto him, according to which he saith, No man can come to me, except the Father draweth him. But being thus drawn, all believers, as one, not only go, but run after him, which is implied by the change of the number, draw me, and we will run.

They that are taken with the true love of Christ cannot by any impediment be stayed from following him, so far doth their love of him exceed the love of all worldly things, so that they now delay not the time of following him; Father and Mother, and Wife and Children, Brethren and Sisters, House or Land cannot stay them, nor the love of worldly pleasures, or profits, one day or hour from beginning [Note.] this their happy race, the end whereof will be a Crown incorruptible. And this makes against those, that like Lot and his Wife, and Daughters, linger still in Sodom, and make no haste to turn from their sins, as thinking that they may do this time enough afterwards. But Paul according to that which is here, saith, I have fought a good fight, and run a good race, and so was sure of the Crown; the King brought me into his chambers.

What are these chambers, saith Gregory, or cellars, as he calleth them, but the Mysteries of the holy Scriptures, into which Christ, the King, bringeth the Soul, when he giveth it the understanding hereof, as he said to his Apostles, To you it is given to know the mysteries of the kingdom of Heaven, who so is brought hither, immediately crieth out, we will be glad and rejoice in thee. Now it being known what the incomparable love of Christ is towards us, in shedding his blood for us, we have joy herein above all joys, even above that which is in wine, all worldly things being despised in comparison, the upright shall love thee; That [Note.] is, all who walk not in crooked ways of sin, but in the right and straight way, understanding this, will love thee with the like love of the highest degree, and worldly things no more; so that if he, who so liveth in sin, hath not the love of Christ in him, although outwardly he carrieth the matter never so closely, as Hypocrites do, that live in sin, but it cometh not out till afterwards, as the Apostle saith, Some men's sins go before, and in some they follow after. They say, they love him, but in their deeds denying him they are proved liars, for the upright only love him, because no man can love sin and Christ also, for what agreement betwixt righteousness and unrighteousness?

I am black, but comely (O ye Daughters of Jerusalem,) as the tents of Kedar, and as the curtains of Solomon. Because it was before said, the upright will love thee, lest for this it should be thought, that the righteous and faithful Servants of God are without sin, and might think themselves so, the Church here confesseth; I am black, yet comely; the vulgar, fair, and as the skin of Solomon.

Kedar, saith Gregory, setteth forth blackness, for so it signifieth; Solomon is pacifique; That is, Christ who maketh peace betwixt God and man. I am black then, saith the faithful soul, by reason of my sins, as Kedar, but comely, or fair through the love of this Solomon, who hath washed us with his blood from every spot and wrinkle; through the corruption then that still remaineth in us, we that believe, and love Christ, are black, but through Christ's righteousness, made ours by faith, we are fair, as one saith well; Christ loved a filthy and soul Church, that he might make her fair. Now for as much as the true faithful soul confesseth her self to be black, through sin still cleaving unto her, what is to be thought of the Antinomians, who say, that they are without sin, and God can see no sin [Note.] in them, and therefore they condemn in the justified all confessing of sins? Surely they are not led by the Spirit, whereby the truly faithful are led, and therefore are not of that body; and so whilst they are this conceitedly righteous, they have no true righteousness at all; and whilst they say they are without sin, they have in them nothing but sin, instead of their imagined righteousness.

Justus Orgel. saith the same with Gregory, touching the Churches confessing her self black by sin; but he further saith, She calls her self black for Persecutions, and sufferings, and debasements by Tyrants, of which Paul saith, We are made the off-scouring of all things; and the Psalmist, Though ye have lain among the pots, and have been black, yet ye shall be as a Dove, that hath silver wings, and her feathers of gold.

Where both black and fair is spoken of, and by the skin of Solomon, he understandeth death, in which, as Beasts that be killed and flayed, Christians were in the Primitive Church continually, according to that also of the Apostle, who further saith, in speaking of the sufferings of the Church, We bear about in our bodies the death of our Lord Jesus. And this speech is directed to the daughters of Jerusalem to intimate, that the Gospel should go first out from thence, but by the Jews be rejected, and persecuted, and by the Heathen also, whereby the Jews were more hardened, as judging the Christian religion hated of God, since the professors thereof were so persecuted, and mocked.

The word here used, 〈 in non-Latin alphabet 〉 signifieth either skin, or curtain, which may be thought to be all one, because the Tabernacle was covered with skins, and hereby hidden, as a room with Curtaines drawn; but by Solomon's skin I cannot understand another comparison that setteth forth blackness, but because all things about him were fair and glorious, beauty, and this best answereth to these words, but comely, or fair, as the tents of Kedar to these, I am black; the Arabians tents, meant by the tents of Kedar, being black and foul, as best fitted a rude and poor people, such as they were in Arabia Petroea.

Look not upon me because I am black, because the Sun hath looked upon me, my mothers children were angry with me, they made me the keeper of the Vine-yards, but mine own Vine-yard have I not kept. Here by the Sun, Gregory understands Christ, in comparison of whom the Soul of the most holy man is black, and by mothers children, the Apostles, the children of the Jewish Church; and he will have her that speaketh, the Church, or Congregation of them that first embraced the Gospel, whether Jews or Gentiles, and their anger against this Church, their anger at their Idolatries, and Superstitions, from which yet the Apostles having converted them, set them up, to keep and stablish them in the faith, whereinto they had converted them, many Nations; but saith he, that was a Jew by nature, but now faithful, Mine own vine-yard have I not kept; That is, the Jewish Church, which still remained in infidelity, and put the Gospel away from her. But in this Exposition things are much forced, in that the Sun making black is here expounded of Christ, and the Brethren of the Church, or her mothers sons angry with her, of the Apostles: I rather conceive that by the sun is meant heat of persecution, as in the parable, for that tanneth and maketh black, and so this blackness answereth to that, verse. 5. according to one exposition thereupon; and then in saying, Look not upon me because I am black, she meaneth to despise me, for her Mothers children that were angry with her, and set her to keep the Vine-yards, these more probably were enemies then friends, for brethren are angry with their brethren, that are not of their own mind; but contrary, although their ways be never so evil, as David saith, that his brethren stood afar off from him, and the Scribes and Pharisees were angry at any Disciples that followed Christ, and Heretics with the Orthodox, that opposed them in their Heresies. And it is here to be noted, that he saith, My mothers children, implying hereby such as were of Israel, but not Israel, or Jews indeed, as the Apostle saith, All are not Israel, that be of Israel & he is not a Jew that is one outward, but he that is one within, and therefore it is not said, My Fathers Children; that is, God's children, and therefore they were not the Apostles, but the superstitious Jews, the Phairsees. Then in saying, they set me to keep the vine-yards, it must be meant, by their wrath against me, and unkind usage of me, they put me from them, and taking care anymore about their conversion, that going from them I might keep other Vine-yards; That is, teach the Gospel amongst the Gentiles for their conversion, and then watch over and keep them; yet this is my grief, My own vine-yard I have not kept; That is, the Congregation or Church of the Jews, which the Prophet Isaiah setteth forth, as the Vine-yard of the Lord of Hosts, and this is spoken in the person of any Apostle sent out by our Lord Christ then, to preach only to the Jews, but not to the Gentiles, or Samaritans, which therefore either of them calleth his own Vine-yard; and what a grief it was to them that they could not keep this, and dress it to fructification, we may see by the Apostle Paul, who professed, that he had continual heaviness for those his brethren in the flesh.

In all this Ainsworth agreeth, except in that of their setting her to keep the Vine-yards, which he understandeth of agreeing to Superstitions, and Heresies, which because the truly faithful would not do, they were angry with them.

Justus Orgel. agreeth with him in this also, but he saith the same in the premises with that which went before, and addeth, that they also are meant who embraced the Gospel, but not so sincerely, that stood for the ceremonies of the Law, as necessary to be observed, as appeareth, Act. 15. and in the Epistle to the Galatians, for they were angry with such as would not observe them, and made contention hereabout. Bernard followeth Gregory, to me it seemeth clear, that this setting of her to keep the Vine-yards is, as I before said. Thus the Jews raising persecution against Christians, caused their flying from Jerusalem, and scattering amongst the Gentiles, by means whereof both Vine-yards were planted, and kept in other places.

7 Tell me (O thou) whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon? for why should I be as one that turneth aside by the flocks of thy companions? All such as are without Christ, are without rest, or shadow, in the heat of the day at noon, because they live in sin, which burneth in them by divers lusts, they are tossed with many evil cogitations, as the waves of the Sea, that never is quiet, only when the spirit of faith, and the fear of God cometh into the heart, there is shadow, and rest under this shadow, being justified by faith we have peace with God; where the Flock of Christ resteth, there the soul inquireth, that knowing it, she may with all speed come hither, and rest securely, being delivered from the dominion of sin, which causeth torment in the conscience, as by the heat of fire in such as are without the grace of Sanctification, to lead holy and new lives. In particular, an evil tongue is a fire, and by fleshly lusts men are said to burn, where rest in this shadow is to be had none knoweth, but he that is come to it; till this time we inquire, and are seeking, and who so doth, is happy, for he beginneth to be the Spouse, if he doth it with an heart desirous hereof above all other things, and Christ will answer the desire of his soul, as appeareth, verse. 8.

But who are the Flocks of his companions, of turning aside, by whom the soul is so much afraid? they are degenerated Christians, who sometime joined themselves to Christ, by professing his faith, and so in outward appearance were his brethren, and companions, or friends, as he told his Disciples that they were, but falling into divers errors, their chief endeavor after this is to corrupt and seduce others into the same errors. And it is to be noted, that having spoken of Christ's Flock as one, of these, it is spoken as divided into divers Sects, as Heretics always are, and so they make not one, but many flocks, some holding some errors, and some others, as the Sectaries of these times do, some being Anabaptists, some Brownists, some Antinomians, &c. the true reformed Protestant Religion being forsaken. And this is a manifest sign of degenerated Christians, that they who are gone out from us, are at such difference amongst themselves, some being for Presbytery, and some for Independency, even at daggers drawing, as we ay; at this the Roman Catholics rejoice, nothing doubting now, but that all we Protestants are the Apostatizing companions here meant, and that they are the true Catholic Church of Christ.

But although falling from the true faith, and so of a flock being turned to be divers flocks, argueth apostatizers, and degenerating companions, yet this speaks not for the foresaid Catholics, in what unity soever they agree amongst themselves, they having made so foul a defection from the true faith in many things, no more then the unity, into which Herod and Pontius Pilate came, when they agreed together against Christ, spake for them; but those amongst us, that do so degenerate, may well be confounded, to think into what a predicament they have brought themselves by their new Opinions, and repent.

Ainsworth by the resting at noon here spoken of, understandeth in time of persecution, according to the allegory of the Sun before going; the Cald. Paraphrast, and other Rabbins understand it of the time of the Jews captivity, as here Prophesied of, the Church living amongst Idolaters, then being solicitous about her being directed so, as she might not be drawn away by the errors of Heathen Idolaters.

Justus Orgel. by resting at noon day, understandeth the light of the Gospel brightly shining, the soul desireth to be directed to the true Church, that she may not err after flocks of Heretics, called Christ's companions, because for their believing of Christ's Nativity, Death, Resurrection, and Ascension aright, they are taken to be true Christians, and so there is danger of being deceived by them, without good direction from Christ.

If thou knowest not (O thou fairest among women) go thy way forth by the foot-steps of the Flock, and feed thy Kids besides the tents of the shepherds. As the Church, the Bride, spake hitherto, and said; Although I be black, yet I am comely; so now the Bridegroom saith, (O thou fairest amongst women) That is, by the beauty by me given unto thee, as was noted before; and he giveth her direction how to know assuredly where he feeds his flock, that she may not be curned aside by the enticements of the flocks of his counterfeit companions. Go thy way forth by the foot-steps of the Flock, and feed thy Kids besides the tents of the shepherds; That is, go in the way of the faith and obedience, wherein other servants of mine of old have gone, and ye that are shepherds now, feed your Kids; that is, young and tender Christians, besides, or nigh to the tents of the ancient Shepherds, the Prophets, under the Old Testament, and the Apostles under the New, teaching nothing, but what they have taught, and laid thee down sure grounds for, he that doth thus, pitcheth his tents nigh their tents, and shall be sure not to err. Of walking in the steps of the obedience of Abraham's faith, see Heb. 11. Rom. 4. 12. and 2 Cor. 12. 18. Walk in the same Spirit, in the same foot-steps; and for Kids figuring out the best, as well as the worst, see Exod. 12. 5. where a Lamb or Kid is indifferently appointed to be taken for the Passe-over, typifying Christ, and two Goats in the day of expiation, the one taken and Sacrificed, the other the scape Goatlet go into the Wilderness, represented him more fully, both in his Humanity and Divinity. Lastly, for having regard to the Shepherds, or Teachers, who are approved for sound, to follow, and to keep our tents near theirs, or upon theirs. as the word also signifieth, Ephes. 2. 20. Built upon the Prophets and Apostles, &c. Heb. 13. 7. Look at them that preach the Word unto you, to follow them, &c. 1 Cor. 11. Follow me, saith Paul, as I follow Christ.

Hitherto Ainsworth agreeth, who also alledgeth Salom. Jarchi, and the Chaldee Paraphrast speaking to the same effect. But whereas he rather by the tents of the Shepherds, understands such Ministers of Satan, as transform themselves into Angels of Light, the companions before spoken of, verse. 7. I can by no means assent unto him, or the said Jarchi, who saith the same, because such are nowhere simply called shepherds, but with some further addition, expressing them to be evil, as Joh. 10. and in many other places. Much less can I ascribe to Gregory, or Justus here, who understand these words, as no direction to keep them from error, bat as if he had said; If thou knowest not, go forth by the steps of the Flocks, or Herds of Sinners, and Heretics, and feed thy unclean young ones by the tents of such shepherds. But saith Gregory, the faithful soul shall never be left thus without direction, as being in a dangerous warfare, but shall be as courageous Horses, prepared to the Battle, to show which, it followeth, verse. 9.

I have compared thee (O my soul) to a company of Horses in Pharaohs Chariots; But although this implieth war indeed, yet I cannot see how the Spouse without direction by external means, only through internal inspirations, should be strengthened like War-Horses against Seducers, since that wicked Heretics themselves pretend inspirations also. Therefore this cometh in aptly according to the sense before given, it implieth war, and opposition, presently to be made after her going in the steps of the Flock, not Flocks, which is also to be noted against that of Gregory, as evincing the Flock of Christ to be meant, which is one, and not the flocks of Heretics, which be many.

Now the Spouse of Christ, to animate her here-against, is compared to a company of War-Horses with Chariots, and the best, such as the Horses of Egypt, where Pharaoh reigoed were, for which they are often most highly commended in the holy Scripture. And here by victory, to follow to the Church, is intimated, as also Zech. 10. 3, 4, 5. The Lord hath visited his flock, the house of Judah, and made them as his goodly Horse in the Battle, and they shall be as mighty men, that tread down their enemies as the mire in the streets, Habac. 3. 8. 15. Thou didst walk through the Seawith thine Horses, speaking of the victory gotten over Pharaoh at the red Sea. See also of Horses conquering, Revelations 19.

And to those invisible Horses over-throwing Pharaohs Horses and Chariots, Gregory seemeth to think it to have been alluded here, adding further, that as the Israelites then, after this exploit done, came not presently into the Land of Canaan, but wandered first in the Wilderness many years, and then fighting against many enemies, and overcoming them also, inherited the Land; so the faithful soul having escaped Pharaohs Chariots through the red Sea of Baptism, wherein her sins are forgiven her, must encounter with more enemies in a Spiritual fight, and we meet with many miseries in this world by reason of her renewed sins, but in fine, overcoming them all by faith, and patience, she shall attain the heavenly inheritance forever, and so be perfectly blessed. And for this exposition maketh the word 〈 in non-Latin alphabet 〉 Iesusathito my troop of Horses; That is, God's invisible power, whereby he fought for Israel, being here-with against Pharaohs Chariots, and confounding them in the red Sea: Or my horse, Equitatui meo.

Thy cheeks are comely, with rouse of jewels, thy neck with chains of gold. The vulgar, for rouse of jewels, hath it, as the Turtles; so likewise the Sept. and the Hebr. word is 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , signifieth either Turtles, or Statutes, or Ordinances: as other women to make their faces appear the more comely hang Jewels at their ears, which hang down to their cheeks, and put chains of gold about their necks; so the Spouse of Christ is adorned with chassity, as the Turtle Dove, and with the golden chain of wisdom, and all her graces, making her most amiable in the sight of God, and of all good men; of wisdom, as a chain about the neck, see before, and of good women's adorning themselves Peter saith; Let it not be outward with plaited hair, and gold put about, but the ornament of a meek and quiet spirit; so that from comparing her to Horses, he proceedeth here to speak of her again, as a Bride prepared for the King.

Although Ainsworth doubteth, whether he goeth not on in the comparison of Horses, because the Horses of Kings used to be adorned on their Bridles with precious stones, and their necks with chains of gold; but it is most probable, that this is another similitude taken from a glorious woman, because although the Bride be compared to a company of War-Horses for strength, and victory, yet the comparison with Horses in respect of beauty and ornament were too mean to set her forth, and the word 〈 in non-Latin alphabet 〉 agreeth not; her comliness lieth in Statutes, and Ordinances of God, according to which she walketh, and this is the greatest grace that can be to any soul.

We will make thee borders of gold, with studs of silver; by borders, which Gregory rendereth murenulas, he understands the Holy Scriptures, whereby the Preachers tie the gold chain before spoken of: they are, according to Ainsworth, further additions, and increases of Grace wrought by God in the faithful, who giveth to him that hath, and it is said we, to intimate the Trinity.

Solomon Jarchi saith, I and my judgment-hall; wherein it was alluded to the Counsel amongst the Jews in every City, or Village, for that consisted of three; and for studs of silver, he hath speckes of silver, noting this phrase to be like unto that, where apples of gold are spoken of, with pictures of silver; That is, most glorious things.

The word rendered borders, is 〈 in non-Latin alphabet 〉 , the same before going, ver. 10. but there it goeth alone, here with an addition of gold, to intimate additions, as hath been said, and increases of graces.

Whilst the King sitteth at his table, my spikenard sendeth forth the smell thereof. By sitting at table is meant his, That is, Christ's communion with his Church, to express which, the Table of the Lord is spoken of, 1 Cor. 11. and it is said, If any man openeth unto me, I will come in, and sup with him, and he with me; it is meant then, when Christ communicates the graces of his Spirit to the Church, or to any faithful soul, Faith, Love, Zeal, Piety, the fear of God; these, like precious Ointment made of Spicknard, give a most fragrant smell, and this communication is made by means of their sitting at table together, according to that ordinance, Take, eat, this is my body, &c. Justus takes it to be a Prophesy, of that which was done before Christ's death and burial, when he sitting at table, Mary came with a box of Ointment of Spicknard, and poured it upon his head, making all the house to smell thereof.

And the next words, A bundle of Myrrh, is my well-beloved to me, set forth his Death and Burial, and that, which was done to him being dead, with Myrrh, and other Spices, which were very sweet, as in the Gospel is related, after that, of his preparing to the burial by the costly Ointment before spoken of; and because he died for our sins, this is a sweet and comfortable thing to the faithful, as a bundle of Myrrh, Psal. 45. to show the sweetness of Myrrh it is said, All thy garments smell of Myrrh, Aloes, and Cassia, he shall lie all night between my breasts; That is, I shall be comforted and refreshed by him all the time of this darkness of misery in this life, as by the sweet smelling of Myrrh, a bag whereof lieth between my breasts.

My beloved is to me, as a cluster of Camphir in the Vine-yards of Engedi; The word rendered Camphir, by some Cypress, signifying redemption, or propitiation, it is 〈 in non-Latin alphabet 〉 , the abundant and all-sufficient redemption that we have by Christ, is hereby set forth, if the Cypress be understood here, the fruit thereof being sweet, may most aptly be a figure of this cluster of redemptions, because it is berries growing together in bunches; Engedi was a fruitful place in the Tribe of Ju-dah, Engedi signifieth a fountain of flocks, the place being so called for the springs being there; and Ainsworth noteth, that in this place the enemies coming against Jehoshaphat were destroyed miraculously, whereby he got great spoils, so that in mentioning it, that victory is alluded to, and that gotten by Christ over sin, and Satan, for our comfort, and the making of us rich, that were poor before.

Justus saith, that the wood of the Cross was Cypress, and therefore most aptly Christ hanging thereupon is compared to this cluster, for the manifold sweet odors that were in him, not to himself, but to us that believe; and for Engedi, he hath Engaddi, the eye of temptation, as he rendereth it, because to bring him to suffer death, the Scribes and Pharisees tempted him by questions, that they might entrap him▪ and bring him into danger of his life.

Behold; thou art fair my Love, thou art fair, thou hast Doves eyes, thou art fair, yea pleasant also, our bed is green. Christ had said before, thou art the fairest amongst women. Now he praiseth his Spouses beauty again, which beauty of Grace and Sanctification he indeed putteth upon her; and he addeth, thou hast Doves eyes, whereby her simplicity, humility, and innocence are set forth, her looking only at Christ for Justification, and at his precepts, to walk accordingly, not at vanity, or the glittering of gold and silver to be drawn hereby.

The next words, Thou art fair, yea pleasant also; the vulgar hath, tu pulcher es, in the Masculine Gender, as spoken to Christ by the Church, as if she had said; Am I fair! nay, thou art fair, I have no beauty but what I have from thee, and through thee; our bed is green or flourishing, where by bed also the table may be understood, because this was one use of beds of old, to sit and feed upon, as well as to lie down and sleep; and then hereby is meant both flourishing, and increasing in Children, and a prosperous estate; and so both Justus, the Chaldee. Paraphrast and others generally understand it, and for the vulgar reading, makes the Hebr. for it is a masculine, 〈 in non-Latin alphabet 〉 ver. 14 〈 in non-Latin alphabet 〉 amica mea.

The beams of our house are of Cedar, and our rafters of Fir. The house of Christ is his Church, and this is said to be made of Cedar for sweetness and durability, and for rafters, some have Galleries to walk in, and for Fir, Cypress; and Aquila Boratine, Ainsworth noteth, that this word is nowhere else found in all the Bible but here; many similitudes are used, the more fully to set forth the Graces of God in the congregation of his people.

CHAP. II.

I Am the Rose of Sharon, as the Lily of the valleys; Gregory, for the rose of Sharon, hath, the flower of the field, and takes this as spoken by Christ; but the Chaldee Paraphrast will have the Church to go on speaking in this verse, and Christ in the next, and this Ainsworth followeth, I subscribe to Gregory, because the humility of the faithful is such, that she never praiseth her self without saying something of her own foulness, as verse. 5. and it is commanded, let another praise thee, not thine own lips; he calleth himself the flower, or chief flower of the field, which is the Rose, because most sweet, and fragrant, by reason of the fullness of grace in him, and the Lily for his beauty to make us in love with him, as the Church before compared him to a bundle of Myrrh, and to a cluster of Camphire, and said, Thou art fair and pleasant; but Sharon was a proper name of a place, where David's flocks or Heards were fed, being a plain, near unto which was a valley of Lilies, the Roses in the one, and the Lilies in the other, being the fairest that were, because it was moist and fat ground, and 〈 in non-Latin alphabet 〉 signifieth a field, or fat soil. And to the rose doth our Lord compare himself also, because of the prickles of the Rose-bush upon which it groweth, and flourisheth; so he being amongst the pricks of the Crown of Thorns, and sharp nails, piercing his hands and feet, flourished and triumphed, then drawing all men unto him, as he had before said. And to the Lily of the Valleys, for the humility of his Mother, according to that in her Magnificat, He hath regarded the lowliness of his hand-maiden, because valleys are low.

As the Lily among the thorns so is my love amongst the daughters. Here Christ further commendeth his Spouse, by comparing her with other Daughters, that is the unbelieving, and Heretical Congregations, she is as the Lily for whiteness, through his beauty, by faith communicated unto her, and the graces of his Spirit in her; they as thorns, the fruits of God's curse upon the earth, being of harsh and pricking conditions; now, Thorns and Briars are for the fire, so are they for the fire of Hell; Thorns prick, and pierce, and fetch blood of those that are amongst them, so it is hereby meant, that the wicked Jews, and Gentiles, and Heretics, should persecute, and shed the blood of the faithful. The Lily hath no [Note.] pricks thus to do, no more hath the true Church of God, for religions sake, although they err, to cut off any; and therefore hereby the Roman Catholics notoriously show themselves to be as thorns, but they of the reformed religion to be as the Lily, and so to be glorious; as it is said of the Lily, that Solomon in all his royal apparel was not so glorious.

Of the true Churches blossoming as a rose, see Esa. 35. 1. and as the Lily, Hos. 14 5. of wicked persecutors compared to thorns, Numb. 33. 55. They shall be goads in your sides, and thorns in your eyes; and Ezek. 28, 24. There shall be no more a pricking briar, or thorn to the house of Israel; for his calling wicked people's daughters, it is a common phrase, The daughter of Babylon, the daughter of Palestine, &c.

As the Apple-tree amongst the trees of the wood, so is my beloved among the sons, I sat down under his shadow with great delight, and his fruit was sweet to my taste. Here the Spouse goeth on again in praising Christ, the Apple-tree beareth pleasant fruit, but the trees of the wood not; wouldest thou then come to a tree bearing fruit sweet to the taste, come to Christ, and eat, and live, and be delighted with true delight, that never fadeth, come not, but go to other trees, and find either none, or sour and killing fruit; That is, be drawn by wicked men, or Heretics, who promise fruit, and more pleasure, and thou shalt be frustrated of thy desire, for they yield none, but if it be pleasant to the carnal [Note.] taste for a time, it soon proveth distasteful, and mortiferous. But the fiuit of this Apple-tree feedeth with hope, and joy, and love, meekness, peace, and patience, against which there is no Law; I sat down under his shadow, under this tree is shadow, when the heat of persecution ariseth, delighting the soul even in the midst of fiery flames; of such a shadow by a cloud Isaiah speaketh, saying, I will create over every tabernacle a cloud by day, &c.

He brought me into the Banqueting-house, and his banner over me was love. For Banqueting-house, Gregory hath, Cellar of Wine, expounding it of the holy Scriptures, and the mystical things concerning our salvation therein set forth, into which we are brought, when to the understanding of these secrets. Justus understands this as a Prophesy, which was fulfilled, Act. 1. & 2: when the Apostles, and the rest of the faithful were brought together into one place, it being made unto them, as a Counceller, for the joy which they had by the coming down of the Holy Ghost upon them, and filling them with knowledge and ability to utter in all tongues the wonderful things of God. He hath ordained love upon, or over me; so the vulgar, for these words, his banner over me was love, but the Hebr. word is 〈 in non-Latin alphabet 〉 a banner, the meaning is all one, the Banner or Ensign of the Church is, Love, or Love is the grace which he hath ordained to manifest his Church by, as he saith, Hereby shall men know that ye are my Disciples, if ye love one another; but for Banqueting-house, Hebr. is, house of wine, to which effect it was spoken before.

And the Wine-cellar is spoken of next, after the fruit of the Apple-tree, which is sweet, because Christ is to his Spouse not only sweet, but cheering, and making glad the heart, like wine, when she is sorrowful and heavy, so that hereby is implied more need that the Church should have of refreshing from Christ, the heat of persecution increasing, and a supply to be made accordingly.

And now it is also a comfort to hear of his Binner, or Standard over her, under which she fighting against sin, the world, and the Devil, shall be sure to overcome, and that only through his love on our parts, altogether undeserved, out of which he saith, In the world ye shall have trouble, but be of good comfort, I have overcome the world: Thus Ainsworth. And of his love the Lord saith, or it is said of him, he loved his own, unto the end he loved them; to show, that this Standard always stands for their defense, and is never taken down.

Stay me with flagons, comfort me with apples, for I am sick of love; this is the voice of a poor soul, sick for want of the sense of the comfort of Christ's love, and now ready to swoon away; for as in this case some comfortable and reviving thing is with all carnestnesse called for speedily, so she desireth comfort from the Ministers of the Word, by the wine and apples before spoken of; That [Note.] is, comfortable and cheering promises of the Word, whereby although she be brought never so low, she may be raised up to life again; and therefore the word, stay me, is a plural, as if she had said, O friends, stay ye me.

And hereby we are directed in time of distress in our minds, what to do, viz. to desire spiritual comfort from spiritual Pastors, and Pastors in this case are not to show themselves difficult towards them that seek unto them for it.

His left hand is under my head, and his right hand doth embrace me. The faithful soul having called for comfort in her perplexity, ver. 5. now to show the effect that shall follow upon thus doing, declareth to all men, that she had comfort from her Husband Christ, both by his left hand being put under her head; that is, from his passions, and infirmities of his human nature, which he took upon him, and suffered; and by his right hand embracing her, That is the power of his Divinity making his Passions meritorious, and effectually speaking comfort unto her, to the free • ng of her from all her fears and troubles. Even as she, that hath a loving husband, if he seeth her to faint, and ready to die, for want of his expressions of love towards her, if he presently embraceth her with one hand, and holdeth her head [Note.] with the other, being much weakened through her sad apprehensions of his dislike, is recreated and revived again; for by the right hand, power and streagth is commonly set forth, and by the left, weakness, and infirmity, but by both together, all that one is able to do for another in distress; whence note, that it is not in vain for the distressed in mind to seek to God's Ministers for comfort, but a speedy way to attain unto it, yet it lieth not in any of them to make their instructions and consolations thus effectual, but in Christ Jesus alone.

Gregory by the left hand, understands comforts temporal, and the right, eternal, and these are said to be under the head, because the heart, the principal part of man, which the head is, hath them, as it were, under, in her estimation, but eternal above all those of this world.

And this is confirmed by Justus, saying that Solomon saith of wisdom, She hath on, her right hand long life, and on her left riches, and honor; and what are riches, and honor, but things temporal? which the faithful under-value, and long life, but life for evermore? as in the Psalms is further expressed; He asked life of thee, and thou gavest him long life, even for evermore.

But I rather prefer the Exposition before going, which is Ainsworth's, because spiritual comforts only are here spoken of, as which alone can comfort the distressed soul, but I take it not as he doth, for a Petition, but a Declaration, as is aforesaid, and thus it agreeth best with the Hebrew being verbatim; his left hand under my head, and his right hand shall sustain me; so that it is declared, what was now done, and further expected to be done, by a sure and certain faith. It may also be considered, whether it be not meant, I have already a little comfort, after my seeking to Christ's Ministers, as before was said, and am nothing doubtful, but that I shall have his Spirit coming into my heart more powerfully, and bringing me plenary comfort, because that although by the right hand is often set forth power, yet by the left weakness never, and both hands are not here spoken of together but first, the left as present, then the right in future.

I charge you (O ye daughters of Jerusalem) by the Roes, and the Hinds of the field, that ye stir not up, nor awake my Love, till he pleaseth. The soul having met with comfort after her being in perplexity, now is very careful, that this comfort and quiet thus attained, be by no means disturbed again, and therefore she layeth a charge under an Oath upon the daughters of Jerusalem, by the Hinds, and the Roes; That is, calling the Hinds and Roes of the field to witness against them, as both Moses sometime called heaven and earth to record, against the people of Israel, and Isaiah said, Hear (O Heavens) and hearken (O Earth) And the Hinds and Roes rather then other Beasts of the field are mentioned, because their love is singular towards one another, as hath been shown before upon Proverbs, where the Husband is bidden to let his wife be to him as the Hind, so loving, and the pleasant Roe.

By daughters of Jerusalem, understand the souls of the faithful; That is, of all that profess the faith of Christ, these are all here adjured (for so the vulgar renders it, and that rightly, because the word rendered) I charge you, cometh from 〈 in non-Latin alphabet 〉 an Oath, or swearing, not to stir, or wake Christ; That is, by their sins not to provoke him, to the disturbance of the peace before mentioned, coming by his left hand, under the head and so forth. And if it be thus understood, it is the voice of one faithful soul after trouble in mind, enjoying rest by Christ, unto others having part in this rest also, deeply charging them to take heed of doing anything, whereby this rest may be broken off, and that this may appear more clearly, it is to be noted, that the word rendered my love, is Hebr. the love, awake not the love, until it pleaseth; That is, until it pleaseth him to lie no longer thus with his left hand under my head, and his right hand embracing me, and that will be never, if he be not stirred by our sins, but the love and rest in him, which I and you enjoy, shall be everlasting.

Gregory, and Justus, and other Ancients following the vulgar, Awake not my love, until she pleaseth, understandeth this, as spoken by Christ, who having embraced a soul in the arms of his mercy, and given her joy in Divine contemplations, and being sequestered from employment amongst others, chargeth them, although they earnestly desire such a man's coming amongst them for their Spiritual good, yet to permit him to go on in this his sequestered course of life, until that he will voluntarily break off, and apply himself by his gifts, to serve publicly the necessities of others; and by the daughters of Jerusalem, he will have effeminate Christians meant, who are not worthy the name of men, because they think the contemplative life too austere for them, or for any other man, doing therefore what they can to pull such, as are denoted unto it, here-from. Thus Gregory.

Justus understandeth it, of the counsels given by Christ, and his Apostles about chastity, and voluntary poverty, and not urging any man hereunto, but permitting everyone to do in regard of these what he pleaseth; but the last word 〈 in non-Latin alphabet 〉 is a Masculine, and therefore it cannot be rendered by she, but he, and so the sense given hereupon falleth, and the first standeth firm, the Church continueth [Note.] still speaking of Christ, as careful to continue her rest begun in him always without interruption, which should be the care of us all, and therefore to fly sin. whereby alone this rest is broken, otherwise the Roes, and the Hinds of the field shall rise up against us, and condemn us, for our injury about that love and peace, whereupon all our felicity dependeth, when as they are so tender of their love towards one another, to preserve and continue in it all their days.

The voice of my beloved, behold he cometh leaping upon the Mountains, and skipping upon the hills. After the comfort coming to the faithful soul by Christ, by that which he did with his hands, both the left and the right, now followeth the comfort which she taketh in his voice, that is, his Word preached, and therefore according to that which is here said, leaping upon the Mountains, it is elsewhere Prophesied; How beautiful upon the Mountains are the feet of those, that bring glad tidings of peace! and he is said to come leaping, when the Gospel is preached, for the celerity of the Gospels going forth into all Countries, and Nations, as the Hind and Roe, whereunto he is compared, verse. 9. goeth not, but leapeth, and skippeth, and so riddeth the ground away faster then Beasts that go, or run, and the word 〈 in non-Latin alphabet 〉 upon, may also be rendered over, he leapeth over Mountains, as over plain places, no obstacle or let in the way, by the hottest persecution, can hinder him from going on in his Gospel. And as his voice is spoken of here, to set forth his Word preached, so Esa. 40. The voice of the Cryer in the wilderness, and Joh. 10. My sheep hear my voice, &c.

And oppositions made against the Word, are well set forth by Mountains, because men travelling upon the way, when they come at some high and steep Mountains, they are invincible impediments unto them, to stay them from going further, but if one had this faculty of leaping over them, they would be no let, or impediment unto him, and this faculty it is shown Christ should have at his going forth by his Word.

My Well-beloved is like unto a Roe, or a young Hart, behold, he standeth behind our wall, he looketh out at a window, showing himself through the Lattice. Here is a reason why Christ was before spoken of, as leaping over the Mountains, the Hind or Hart useth to do so, and he is herein like a young Hart or Roe; He stands behind our wall, saith Gregory, when he hid his Divinity in our Human nature, by taking flesh of the Virgin Mary, and looked out at a window through a Lattice, when he was partly seen as man, and partly unseen, That is, as God; and he expoundeth that before going of his leaping, of his descending from heaven to earth in his Incarnation.

Ainsworth hath either this, as touching our wall, or his nearer approaches to us by degrees, then when he was first seen leaping upon the Mountains, and his looking in at a window, and through the Lattice, was his shining in here, as the Sun arising in the morning, and by looking in at the window enlightening the house; So Christ stood first, as it were, behind our wall of partition, when he was set forth only under dark types; and figures of the Law; he looked in at the window, when the sun-shine of the Gospel arose, but through the Lattice, when revealing himself in many mysteries to his people, he yet concealeth himself in some; for we know, and see but in part.

And looking through the window also, intimateth his seeing of us, both to observe our doings, whether good or evil, and to protect his Church; as God is said to have looked upon the Hosts of Israel, pursued by Pharaohs, and as a man looking out at a window, through a Lattice, is scarce seen of those without, but he [Note.] seeth all things; so although we see not Christ ready to protect us in danger, yet he seeth us, and the secretest plottings of our enemies, to disappoint them of their purposes, and to deliver his out of dangers, that we may both stand in awe of him in all places, and doing so, be confident of his protection at all times, against all that machinate mischief against us. Of looking out at a window and seeing, although unseen, see Prov. 7. I looked out at my window, &c.

My Beloved spake, and said unto me, Rise up my love, my fair one, and come away; Hebr. for rise up, is, rise for thyself, and for (come away) come for thyself; That is, saith Ainsworth, Rise, and come for thy own benefit. Or, it may be thus understood, whatsoever others do, continuing, when they hear my Word, in sin, or infidelity, do thou for thy part arise, and come to me; look not at the most, to be drawn by their example, to the doing of evil, to sin against thy own soul, by sitting, or lying still in the state of Nature, as they do; but enter in at the straight gate, and walk in the narrow way, which a few only find, the most going in the broad way, notwithstanding their hearing of my voice, for that leadeth to death; but to enter thus into the narrow way, by believing, and obeying me, is to come into the way of life.

Here then the Church telleth, to what effect Christ speaketh in his Word, viz. to move every soul that would be saved, not to sit, or lie still in sin or unbelief, but to rise by repentance, and turning from sin, and to come to him by believing; so that this is the same in effect with that, Matth. 11. 28. Come to me, all ye that are weary, and heavy laden, &c. and of the soul that doth so, he saith, My love, my fair one; That is, through the beauty and bright luster of Grace, where-with thou art now instantly endued, one that I cannot but dearly love, according to that of the Apostle, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. But what soul soever being thus called suiteth still, preferring yet to live in sin, she is black, and foul, and to Christ [Note.] abominable.

For loe, the winter is past, the rain is over, and gone; The flowers appear in the earth, the time of the singing of birds is come, and the voice of the turtle is heard in our Land. Here the Church showeth, how the Lord went on to move her to come, by telling of the opportunity now being under the Gospel, which is described as the spring-time; therefore by the winter, Gregory understandeth the time of the ceremonial Law, which was as a winter, dead, and without fruit, and rain, filling the earth wi • h cold water, for so by the Law cometh death and condemnation, for which the Apostle calleth it, the ministry of condemnation, and they were subject to Ordinances of divers washings, wherein yet there was but cold comfort, they being not to the cleansing from sin, but only of legal uncle annesse, for the very blood of Bulls and Goats offered in sacrifice could do no more.

But the time of the Gospel is the Spring-time, as Christ having suffered death for our sins, rose in the spring the month of Abib answering in part to March, and in part to April; and now flowers appear, grass groweth green, and through the pleasantness hereof the Birds sing and the Turtle, gone in winter, cometh again, and uttereth her voice; and therefore if ever thou wilt come (my love) come now, and delay not, this is the best time to travel in; in winter, for the rain, and cold, and shortness of the days, it being almost a continual night in some places, thou couldest not, and if thou delayest a while thou shalt not be able, for the scorching heat of summer burning up all things, as in the torrid Zoane, and changing the very face into black, as the Ethiopians; for so he that delayeth his coming now, shall become more and more black through sins increasing, and is daily in danger, not of being scorched only, but burnt by the flaming fire in which Christ shall come, to render vengeance to all that know not God. (Flowers appear.) Ainsworth by winter, understands troublous times, as those of Antichrist; or troubles of mind, and by the Flowers appearing, Graces, abounding in the Church under the Gospel, some having the gift of Prophecying, some of speaking with Tongues, some of Interpretation, and some of Healing, all of knowledge and faith, and some of faith to work Miracles. Thus, it was promised according to this Allegory, I srael shall blossom, and bud, and fill the earth with fruit, and they of the City shall flourish like grass of the earth. And as to Pharaohs Butler, the lifting up of his head was shown by a Vine, springing, and bearing bunches of Grapes, which he dreamed that he wrung into Pharaohs Cup; o by Flowers appearing here, the restitution of man by Christ to God's favor is set forth, which is, when by his Spirit Graces are wrought, and appear •• him.

By the Birds singing, understand the Saints thus endued with manisold graces rejoicing, and praising God, for the comfort which they find, and feel by believing, and the spirits en • ring into them. Of this Isaiah prophesieth, saying, They hall sing for the ma • esty of the Lord, from the uttermost parts of the earth have we heard Songs, glory to the righteous. And the Apostle biddeth. Sing to yourselves in Hymns, and Psalms, and Spiritual songs. By the Turtle uttering her voice, the whole Congregation of the faithful is set forth together, praising God out of pure and chaste minds; or by the Turtle, understand the Holy Ghost inspiring men extraordinarily, to utter the wonderful things of God, because the Spirit appeared in the likeness of a Dove; so Ainsworth. But the Church is also set forth by a Dove. verse. 14. and as she is compared to B • rds for her many members, so to a Turtle for her unity, being as one pure, and spotless Virgin, keeping her always to her one husband Christ. And whereas he understandeth troubles in Antichrists time by winter, or inward troubles of the mind, the first cannot be meant, because Antichrist cometh many years after Christ, and this is spoken not only of the time following after that, but chiefly of the time of the first preaching of the Gospel. Again, how can it be understood either of trouble by persecution, when as Christ saith, In the world ye shall have trouble, but be of good comfort, I have overcome the world; or of inward trouble through temptation, when as into this he entereth, that cometh to Christ, all things before being in quiet, whilst the strong man armed keeps the house; by winter therefore none of these, but the Law ceremonial is to be understood, as hath been already said.

The fig-tree putteth forth her green figs, the Vines, and the tender Grape give a good small, arise my l • ve, &c. Here the spring of the Gospel is further set forth by other similitudes, showing that it is Spring-time, for so Christ saith, When the fig-tree putteth forth, ye know that the summer is near; and the Church is as a Fig-tree, and as a Vine, or Vine-yard, and she springeth, and giveth a good smell when the Gospel is preached, according to that of the Apostle, We are to God a sweet smelling savor, &c. and to Grapes and Figs is Israel, compared by the Prophet, saying, I found your fathers as grapes in the Wilderness, and as the first ripe figs.

(O my Dove) thou art in the clefts of the rocks, and in the secret places of the stairs, let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance comely. Here Christ speaketh to the Church, and he compareth her to a Dove for her harmlessness, and simplicity, being without a Gall, clean feeding, and a clean Bird, which was offered in sacrifice, see Mat. 10. 16. Of the Doves being in the clefts of a rock, see Jerem. 48. 18. Be like the Dove, that makes her nest in the sides of the holes mouth; it is alluded to that, which was done by Elijah, whom God put in a cleft of a focke, whilst he passed, for his safety, when he feared, or might fear the approach of so terrible a Majesty. Here it is said, Thou art in the clests of the rock; That is, in greatest safety, so that thou needest not to be afraid, for this rock is Christ, and so is the secret place next spoken of, Psal. 32. 7. 61. 5. 91. 1. and this is used as an argument to persuade her, to come without all fear unto him, he being to her, as the rock to the Dove, in this her arising and coming away.

But what is meant by the secrets of the stairs? In this case it is alluded to Jacob's Ladder, the top whereof reached up to Heaven, whereby the Angels ascended, and descended, these stairs are the degrees of Graces, by which the faithful ascend up to Heaven, for they are not one, but many; Faith, Hope, Love, Meekness, Temperance, Patience, Joy, yea even in suffering; and the highest pitch of Grace is not at the first attained to, but we ascend towards it by steps, or degrees, as upon stairs, according to which it is said of the Saints, that they pass from strength to strength, till they, everyone of them appears before God in Zion.

Thy voice is sweet; this is spoken in answering to that, ver. 5, 6, 7. where the Church uttereth a lamentable voice, saying, Stay ye me with Flaggons, &c. and then speaks comfortably again, His left hand is under my head, &c. his right hand embracing me; after which, she chargeth the daughters not to disturb this love by sinning. Now Christ showeth, how acceptable and delighting all this is to him, praying in trouble of mind; prayer is as sweet incense, praising God upon having any comfort, for thus God is glorified.

Lastly preaching, to stop the course of sinning, of the sweetness of which see before. Thy countenance is comely, let me therefore see thee coming to me, as thou hast been already invited, by the name of my fair one.

Take us the Foxes, the little Foxes that spoil the Vines, for our Vines have tender grapes. Gregory, whom I omitted upon verse. 14. more particularly by the clefts of the rock, understands the places pierced by Nailes in Christ's hands, and feet, by the secrets of the stairs, rendered by the vulgar, the cavernes of the wall, the place of his side pierced by the spears; herein the soul is hidden, and made not to fear, when meditating upon these his passions, she arms her self with faith, and patience, constantly to suffer anything for him again. Now for the present words, both he, and all others agree, that by the Foxes, which are called little, but aid to spoil the Vines, Heretics are to be understood, which spoil the Churches of Christ by their Heretical Doctrine, for in subtlety and dissimulation they are like unto Foxes, and sometimes they are also compared to Wolves in sheep's clothing; they are taken, when confuted by plain evidence of the Word, and digged out of their holes, when put from dark passages of Scripture, whereupon they found their Heretical Doctrines; therefore to them that preach the Word, and are learned, this charge is given by Christ.

It is not our only employment to preach, and instruct, and exhort, and reprove, but also to convince gain-sayers, and stop their mouths, by showing the falseness of their Doctrine, as Timothy was by Paul required to do, and Titus likewise; and therefore it is the part and duty of Christian Magistrates to take order, that such Foxes be not let go at liberty, but being discovered who they be, first to restrain [Note.] them under a great penalty, from teaching either in Church, Chapel, or private House, and then to compel them to hear their errors by the learned confuted; which being done, if they persist still in this wicked way, and recant not, to chase them out of the Land, as dangerous Foxes, or Wolves, to the flock of Christ's sheep, whom to preserve should be the chief care of Magistrates, and Ministers, and not of Ministers only, who can do no more, but as their Shepherd with his Dog, scare them away by barking, therefore it is their parts after this to rid the Land of them, much more then it was once done here by a King of England, to rid this Land of Wolves; and these Foxes are called little, because for the most part they be not great, but poor, and obscure, arising Ex fece populi. Which spoil our vines; That is, corrupt whole Churches, where it is to be noted, that to be infected with Heresy, is to be spoiled. And he saith, our Vines have tender Grapes; That is, our Churches have weak and tender Christians, easy by their subtleties to be drawn to error, for the strong are not in danger, but the weak in knowledge, and children this way. Pierius expounding it, saith; That by little Foxes evil cogitations are set forth, which must be suppressed, whilst they are little, in the very beginning, otherwise they mar the Vine; That is, the heart wherein they lurk.

My beloved is mine, and I am his, he feedeth amongst the Lilies. Here the Church again speaketh, comforting her self in this, that she had such a beloved, as Christ is, uniting her unto himself by a spiritual Marriage, and so making her one with himself, flesh of his flesh, and bone of his bones, for herein she hath joy that cannot be expressed, and upon this she breaketh out into these words; My beloved is mine, and I am his; for his feeding amongst the Lilies, the Lord had before compared his Church to a Lily amongst the thorns, now she joyeth in this, that he is continually present in her Assemblies, sitting, and eating, and drinking, as it were, amongst them in that most holy feast of his Supper. Ainsworth understandeth his feeding, of his feeding of his flock amongst the Lilies, that is, the flowers of the Scriptures.

Till the day break, and the shadows fly away, turn (my beloved) and be like the Roe, or a young Hart upon the mountains of Bether. Of the Roe, and Hart, to which Christ is compared, see before, ver. 9. Here the Church desireth him to be so to her; That is, to come leaping to her help, in time of danger by persecution, or of trouble by temptations, and in thus doing not to cease, till the day appeareth, and the shadows fly away; That is, till the night of trouble and adversity be past, the day, or time of deliverance from all troubles coming, which shall be at Christ's second coming.

And like unto this Peter speaketh, till the day dawn, &c. but this is spoken of illumination by the Spirit, and Sanctification, which is before that day; and by the Hind and Roe, Christ's manifestation of his love and joy is understood, as in Rom. 5. 11, &c. Of the mountains it was spoken also, ver. 8. here only the name Bether, signifying division, is further added, and it was a mountain near Jordan, where such Cattle fed, so called, because here by that river the Land of Canaan was divided, or rather for the dividing of Jordan, for Israel to pass over.

For the Mountains of Bether, the Vulgar hath it, of Bethel, but Hebrew it is Bether; Gregory expounds this of Christ's returning at the Day of Judgment, like a Roe, or young Hart; That is, in the same form of a man that he took of the Virgin Mary. But because it is not said, when the day ariseth, but, till the day break, denoting the time wherein the Church desireth him to do thus, that agreeth not, and therefore I rest in the former exposition. And the mountains of Bether are particularly spoken of, because that by them the children of Israel entered into the Land of Canaan, when they came over Jordan, and vanquished all their enemies: and so the meaning is, Return to thy Church in adversity, by vanquishing all Persecutors, thus turning her night of troubles into a day of deliverance, so as that it may appear to be an act done by thy mighty hand, and stretched-out arm. And as the Church prayeth, so it hath, and shall be done from [Note.] time to time; she may be for a time in the shadow of death, but she shall be timely delivered, and not lie in perpetual darkness, but her light shall break forth as the noon day, and the care which Christ hath over her shall appear to all men.

CHAP. III.

BY night on my bed I sought him, whom my soul loveth, I sought him, but I found him not. Here it is shown, that Christ is not found by most serious meditation, study, and prayer in secret, but by going forth to the place, where he is preached: for what more secret place is there, then a man's chamber, and bed, wherein he lieth in the night? and what time of more serious study and meditation then here? for those that upon their beds give themselves to meditate: but she doing thus confesseth, that she found him not, and therefore she saith:

I will arise now and go about the City, in the streets, and in the broad ways, I will seek him, whom my soul loveth, I sought him, but I found him not. By the City is meant the City of Jerusalem, or any other great City full of people, going up and down about their worldly affairs. Here also she searched for Christ, but found him not: which showeth, that he is not found by that soul that is wholly intent to worldly business, pertaining either to the Common-wealth, or his own particular estate in this world, as indeed there is less reason to think thus to find him, then by retiredness for meditation. After seeking both these ways, and not finding, she goeth on, and saith:

The watch-men found me, who go about the City, to whom I said, saw ye him whom my soul loveth? These are the preachers of the Word, who are often set forth by the name of Watch-men; and they are said to go about the City, in alluding to the manner of Watch-men, who go about in the night from street to street, to see that there be no hurt done by Thieves, or casualty of fire: so that hereby their care and circumspection over the people is set forth, for which they are also called 〈 in non-Latin alphabet 〉 and Over-seers; and she saith not, that she found them, but they found her, and by their means she found Christ a little after, as is shown, verse 4.

It was but a little that I passed from them, but I found him whom my soul loveth. There is nothing said of the answer which they gave her: but because she found him, so soon after that they had found her, it is implied, that their finding of her was by their instructing, and teaching her in the knowledge of God, and his Christ, whereby she was enlightened, and had exceeding comfort. For their finding her in the streets, and the broad places thereof, herein it is spoken much like unto that which is said of Wisdom, She crieth in the gates, at the entry of the City, and in the paths and high places; and in the Parable, the King sent out his Servants into the streets to bring Guests in. By all which together from the first verse hitherto, we are taught first, that Christ is not found by man's [Notes.] industry, and his own endeavoring to find him, but man is first out of his great grace and mercy found of him, and then he finds Christ, as it is elsewhere said: I was found of them that sought me not; that we may attribute nothing to ourselves, but all to his grace; but yet cease not to seek, till we find. 2. Christ [Note.] is not found by those that lie in bed, that is, by idle and slothful persons; nor yet by such as rise and go about Secular things, as worldly men commonly do, intending City or Country businesses first, and chiefly, and the right seeking after Christ but a little. 3. Then is he yet found by such as seek and desire him, when they meet with his faithful Ministers; That is, they are willing to learn, and to be instructed [Note.] by them, and are frequent in hearing their Sermons, and desirous to come to understand hereby, which is intimated by her asking them for him, as being ready to obey all their instructions, as the self-conceited, and stiff-necked of these times do not, but come and hear Sermon after Sermon, doing yet little or nothing according to their teaching, but as their own phantasies lead them; whereas the true Converts are as little children, easy to be drawn, and led in the way that one would have them go in: and who so is not, such cannot enter into the Kingdom of heaven, as Christ teacheth.

Moreover, by the words of verse 1. we may learn, that many think, that they have Christ, but if they come once seriously to consider, they shall find that they have him not, because the Spouse in the name of the Christians saith, I sought him in the night in my bed, but found him not; as if she had said, I thought that I [Note.] had him with me in bed, but when I sought, I found him not; that we may not go upon light and groundless conjectures, but prove and try ourselves, to find that Christ Jesus is in us, and that we are not reprobates, as we may be, notwithstanding our believing the contrary.

I held him, and would not let him go, until I had brought him into my mothers house, and into the chambers of her that conceived me. Here it is shown, how the soul that hath found Christ laboreth to hold him, even as Jacob, who wrestled with God, and would not let him go, till he blessed him; so the soul that hath found Christ, layeth fast hold on him by faith, and nothing can separate her from him, but she constantly cleaveth to him, till that by him she be blessed, saying, Come ye blessed of my Father, into the kingdom prepared for you.

But what meaneth she, by saying, till I had brought him into my mothers house? by Mother, saith Gregory, the Synagogue of the Jews is understood, because the Church of the Gentiles was conceived, as it were, by her, as out of whom preachers came, That is, the holy Apostles, and converted her. In saying then, till I have brought him into my mothers house, is meant, till the Jews be converted: for the converting of a people unto Christ, is the bringing of him into their house, afar off from which he is before their conversion: so that here is a Prophesy of their conversion towards the end of the world. And by the Chambers, we may understand several Congregations of them, that then shall embrace the faith.

Ainsworth finding nothing here of the conversion of the Jews, understandeth by the mothers house, the Church outwardly, and the Conscience inwardly, whereinto the faithful bring him, and then he dwelleth in their hearts, to their unspeakable comfort. I conceive the former exposition to agree best, and that without forcing, the words cannot be thus applied; but being understood, as was said before, what is meant by these words, until I have brought him? Shall the Church of the Gentiles then hold Christ no longer? no, but by perseverance in seeking to God by prayer for their conversion, is hereby intimated, till it be effected; she being then by faith knit more fast unto him then ever before, and made hereby more full of life, according to that of the Apostle; If the falling away of the Jews be the riches of the Gentiles, what shall their restitution be, but life from the dead? The fifth ver. I charge you, O ye daughters of Jerusalem, is the same with ch. 2. 7 and therefore see the exposition there: for as there that adjuration follows after comfort found in Christ; so here, after that the soul findeth him again, having through some negligence, intimated by her lying in bed, and seeking him, lost him, she breaketh out as before,

Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrthe and frankincense and all powders of the merchant? Here the Church of the Gentiles, which spake before of bringing Christ into her mothers house, seemeth again to speak of this Mother-Church of the Jews, being now converted, in praising of her for her great devotion, set forth by myrrh, and frankincense, and other sweet spices, snaking a most grateful smell in the nostrils of God, and ascending as a pillar of smoke.

And in speaking of her coming up out of the wilderness, it is alluded to the coming of the children of Israel of old out of the wilderness, through Jordan, to possess the Land of Canaan, their coming out of all Lands in the time of their infidelity being as a wilderness, and barren place unto them, wherein they wanted all spiritual food, being hereby aptly set forth. That sweet odors set forth prayer, and preaching is so well known, that I shall not need here again to speak of it, but rather we should be hereby invited to practice the like devotion at all times, and in all places, being assured, that thus doing, we are ascending towards heaven, out of [Note.] the wilderness of this world, and shall in God's good time be received there, to our everlasting comfort; whereas if we ascend not first by these devotions, but neglect them, we shall never come there, since that to them that call upon the name of the Lord only salvation is promised, and if any man heareth the Word, and doth it, he is blessed in the deed.

Behold his bed, which is Solomon's, sixty valiant men are about it, it may also be rendered, behold his bed, it is Solomon's; That is, as Solomon's, that man, whosoever he be, that thus reverenceth, and honoreth God, with praises and prayers, out of a pure heart, his bed, or resting place, wheresoever it is, is so guarded by Angels, as Solomon's was by valiant men, with spears and swords, in using which they were most expert, and therefore he shall be most safe, and not need to fear any danger, either of the Arrow or Pestilence. And by him in special may be meant Israel converted, as was before said, to set forth the royal glory which should be to that Church then; but herein every devout Christian shareth with her, and is likewise strongly guarded, where-ever he makes his bed.

King Solomon made himself a Chariot of the wood of Lebanon, he made the pillars thereof of silver, and the borders of gold, the covering of it of purple, the midst being paved with Love, for the daughters of Jerusalem. The word rendered Chariot here, is 〈 in non-Latin alphabet 〉 , Apirion, signifying a covering, and is by Solomon Jarchi rendered, a secret chamber, by some a palace, by some a throne, by some a bed, as Ainsworth saith; the vulgar hath it, ferculum, a frame to carry him in, and for the borders, reclinatorium, a place to rest upon, and for the covering, ascensum; by the first word any covered thing, which is beautiful, and glorious, may be understood, because the word cometh near to the word 〈 in non-Latin alphabet 〉 Ophir, whence the purest gold came; but because a bed is spoken of, verse. 7. I rather hold with Jarchi, that it is a secret chamber, close covered, to sleep and rest in, upon the bed there spoken of, the gloriousness whereof the next words show, the studs, or pillars of silver, for so the word 〈 in non-Latin alphabet 〉 properly signifieth, coming of 〈 in non-Latin alphabet 〉 to stand, or to be firm, and the words following, the borders of gold, Hebrew, 〈 in non-Latin alphabet 〉 his bed, whereunto the word reclinatorium in vulgar well agreeth, for the covering thereof, Hebr. is 〈 in non-Latin alphabet 〉 , his chariot, or sella, which is seat, or saddle, and therefore not anything pertaining to a chamber, or bed, is meant hereby, but that whereupon he is carried in travelling abroad, and so the meaning of all is, our Solomon, Christ Jesus, of whom Solomon in his royalty was a type, hath a glorious chamber made, as the temple of Cedar from Lebanon; That is, of wood incorruptible, and this chamber is the Church of the Jews before spoken of newly converted, for which, it is said to be made for the daughters of Jerusalem; That is, particular Congregations of believing Jews. And it is called a chamber with a bed in it, for the quiet rest which the soul hath: being once entered into this Church; and it is covered, as Isaiah speaketh, with a pillar of a cloud, being hereby made safe, and defended from the danger of persecutors, as Israel sometime was from Pharaoh and his Hoast pursuing him. And it is made of incorruptible matter, to denote their continuing in the true faith, when once converted, being never corrupted by error or heresy to the end of the world. The pillars or studs of this chamber of silver, set forth the Apostles, some of whom are expressly so called, as James, Cephas, and John, of which Pillars it is also spoken, Prov. 9. Wisdom hath built her house, and set up her seven pillars; and again, the Church in regard of them, and the sure ground of truth laid in their writings, is called the ground and pillar of truth, because always embracing the holy Scriptures, as the only ground of all her tenets and rules to go by, in the worship and service of God; and these pillars are said to be of silver, as the sons of Levi are spoken of, He shall sit to purify the sons of Levi, as silver and gold, that they may offer an offering in righteousness; gold and silver being the most precious of all other metals, and therefore fit to denote their excellency; and his bed before spoken of but not said of what it was, is said to be of gold, setting forth both the purity of their hearts, and the hearts of all the faithful, for by faith the heart is purified, and it is more precious then gold. And they are set forth by a bed, because here Christ reposeth himself, and dwelleth as in his chamber of presence.

Moreover, this our Solomon is said to have his Chariot, or Saddle whereupon he rideth, of purple, a most precious clothe, and therefore Kings Robes are made hereof; this then both denoteth his royalty, and his riding, as it were upon a Chariot, or Horse, in a most glorious manner, over Countries and Nations, subduing people's unto him far and wide, by the preaching of his Word, as is further expressed, Revel. 19. 11. as also the purple die of his Garments being sprinkled with blood.

And this Chariot, or Horse upon which Christ rideth out conquering, is the Ministry of the Gospel, whereby he is carried into all Nations, when he is preached, according to which the Psalmist saith, Their sound went into all lands; where he also compareth this word unto the Sun, which the Poets seigned to be drawn in a Chariot by Horses, round about the world. This is fabulous, but it holdeth touching Christ, he is thus drawn as it were, when he is preached everywhere.

Lastly, the midst is said to be paved with Love; That is, in the midst of this chariot, and chamber, as common to all, both Preachers and Hearers, Love is as the pavement, whereupon they go; the wicked walk not according to Love, as Gregory saith, and have no part or portion in the comfortable and excellent things of Christ, and his servants here spoken of. There be these three, Faith, and Hope, set forth by silver and gold, and Love, which is the chief of them, and without it all faith is nothing.

Go forth (O ye daughters of Zion) and behold King Solomon, with the crown where-with his mother crowned him in the day of his espousals, and of the gladness of his heart. Having in the former words spoken of the conversion of the Jews, and the great glory coming to Christ, and his proceeding to effect this mighty work, now he calleth upon the Church of the Gentiles to go forth, and see, and admire the accession of glory that cometh to him hereby, to be the more confirmed in his faith. For Zion setteth forth the Church, because that upon a mount in Zion the old Temple stood: by daughters of Zion then, Christians are meant. They are here bidden to look out upon Christ, now in his Kingdom reigning over all, both Jews and Gentiles, rejoicing therefore in him, and with him.

And now they shall see him crowned by his Mother, the Church of the Jews, so called because he was borne of the Jewesse, the Virgin Mary, and came of the Jews according to the flesh, and she, that is, the Jewish Nation crowneth him, when she acknowledgeth him to be her King, although she formerly rejected him, and would have no King but Caesar, and the time when this shall be done is called, the day of his espousals, because by faith, Jerusalem is now made his Bride, as is also taught by John, saying, I saw Jerusalem, as a Spouse prepared for her Husband. And this is also said to be the day of the gladness of his heart, for the great joy of their conversion, as it is said, There is joy in heaven for one sinner converted. And of the Jews, when they shall be converted, in particular, the Prophet Isaiah saith, I will create Jerusalem a joy, and a rejoicing, and I will rejoice over my people, &c. As the Lord hath joy then at our conversion, so shall [Note.] we have, and before that can have no true joy of heart, although we may laugh, and be merry, for this laughter is but madness, which should make us now to turn, and not to harden our hearts, lest we never enter, but be shut out from his rest and joy for evermore, into torment and misery.

CHAP. IV.

THou art fair (my Love,) thou art fair, thou hast Doves eyes within thy locks, thy hair is as a flock of Goats, that appear from mount Gilead. See a like passage to this before, chap. 1. 15. but here Christ more at large commendeth his Spouse, the Church, or Congregation of Converts, not only by her eyes, but her hair also; 3 Her teeth. 4. Her lips and speech. 5. Her temples. 6. Her neck. 7. Her breasts, ver. 3, 4, 5. Of the neck also, and cheeks, it was spoken before, chap. 1. 10. It seemeth therefore to me, that this speech is particularly directed to the Church of the Jews, to be afterwards converted, as it was at the first begun with the Church of the Gentiles, which first embraced the Faith, for why else are the same things in part spoken over again, but for the coming in of the mother Spouse, which had kept out of the pale of the Church so long a time, but now coming in also, great is the joy of the Bridegroom's heart, and to rejoice together with him, for this are the faithful of the Gentiles called upon to behold it, Chap. 3. 11. And as this Church had, verse. 9, 10. praised Christ under the name of Solomon, by his chamber, pillars, Chariot, and love; and verse. 7. 8. by his Bed strongly guarded, verse. 7. 8, so now he praiseth her, from the beauty and comliness of all these parts, which be seven, a number of perfection, to denote more perfection of grace in the Church of the Jews, which shall be, then ever hath been in the Church of the Gentiles, for which cause for cheeks, neck, and eyes, only three spoken of touching her, seven are praised in this Church.

1 Her eyes, which be the lights of the body, for which also the Church of the Gentiles is praised in common with her, and yet it is to be conceived that the light shall then be more then ever yet it hath been, for so Isaiah saith, The light of the Moon shall be as the light of the Sun, and the light of the Sun seven-fold. And reason tells us, that Prophesies being accomplished, which were dark before, and but guessed at, are now made so manifest, that all men may see into them, as into things set in the light.

2 Her locks and hair, within which be her Doves eyes, by which words her chastity is commended, as before hath been said; but it is to be noted, that Hebr. it is 〈 in non-Latin alphabet 〉 from within, or besides, which Ainsworth will have to be understood of hair bound up within a covering put upon it, as womanly mode •• y requireth, and to betoken her subjection to her Husband; and for further proof he citeth ver. 3. and chap. 6. 7. and Esa. 47. 2. in the last of which places the daughter of Babylon being in misery is bidden to uncover her locks, implying, that before they were covered, when she was decently dressed up, but now to make her self fit to go to Mill and grind there, or to do other works, she must uncover them; but hereby is nothing else meant, but that she should now have no joy to trim up her self, as in the times of her prosperity past, but should let her hair, which is a woman's ornament, hang remiss-lie down about her face and shoulders.

But that it is not meant, that the woman, which is the Spouse of Christ, covereth all her hair, so as that none is seen, no not as is most decent for her, appeareth by the next words, Thy hair is as a flock of Goats, that appear from mount Gilead; for if it be all covered, how doth it appear? and if her eyes be within her locks, and these locks have a covering above them, under which they be close bound down, as upon the head, she were represented blind-folded, and so a chief part of her beauty, lying in her eyes and fore-head, should be hidden: to say nothing of that part of her beauty which lieth in her hair; for the third verse here following and Chap. 6. 7. nothing is here or there said, but her temples within her locks, implying rather locks hanging over her temples on either side, then tying of them up, and covering them. For that which is alleged touching a woman's being covered, to show her subjection, it is meant only of a veil covering her head, and face, both in the Congregation, as modesty requireth her beauty being thus kept from the sight of their eyes, that are ready to behold vanity, and to be ensnared herewith.

The vulgar for these words, Thou hast Doves eyes within thy locks, hath it thou hast Doves eyes without that which lieth hid within, expounded by Gregory thus; Thy carriage outwardly is honest and blameless, but within thou art much more fair, because there is none evil intention in thy mind. But in this exposition the word 〈 in non-Latin alphabet 〉 in thy locks, is left out, and therefore the first is to be preferred. Yet if it be supplied thus for the word left out, as for thy locks, thy hair is like a flock of Goats, we shall not go from the meaning. Having spoken of her eyes, he proceedeth to her locks, and hair, but in the former words, besides that which is within, the Hebrew will best bear it, only the word without is redundant. But what is meant by the locks, or hair, he well setteth forth in the next words, Thy hair is as a flock of Goats, that appear from mount Gilead, saying, What be the Churches eyes but Preachers, who be as eyes to the Congregation? and what her hair but the people, adorning, and beautifying them, when they receive the Word taught by them, into believing hearts, and as need requireth testify, and seal it up with their blood, for which they are compared to a flock of Goats appearing from Gilead; That is, being interpreted, The heap of testimony.

And the Martyrs for their great numbers in the primitive Church, who thus gave testimony to the Gospel, are likened to a flock, and all of Goats, which be clean Beasts, and therefore appointed for sacrifice, because they both chew the Cud, and divide the Hoofe, and so are fit to set forth the faithful, that do both by Divine meditations, and dividing between things temporal and Spiritual, despising them in comparison, and highly prizing of these, being also sacrificed by being burnt in the fire, for Christ his sake; yea, and all true Believers are aptly by them set forth, because they also offer themselves up in sacrifice to God, by mortifying their sins as members of the Old man, which is done, when against their corrupt nature, to their great pain, for the present they leave them all, in so doing they cutting off, as it were, their right hand, or foot, or plucking out their right eye, as our Lord speaketh.

The place here named Mount Gilead, stood in the most fruitful Country of the Gileadites, that were of the half Tribe of Manasseh on this side Jordan, and therefore a place of fat and fair Cattle. And this is a great Decorum indeed (as a woman's fair hair to her) to Preachers, when their Flocks thrive in like [Note.] manner under their feeding with the Word, and are well liking; Paul called some under his hand, who were such, his Crown and rejoicing, and of that Church which is not such, but the members thereof are like an Heard of Swine, for Drunkenness, and Sensuality, or an hole of Foxes, for fraud and deceit; or of Conies, keeping in the holes of the earth, through covetousness, or an Heard of Lions, or Tigers, for cruelty, the Minister, or Ministers can have no joy, but may well be ashamed: yet the evil finally coming hereof shall not be to them, but to such obdurated Hearers, as is taught both Ezek. 3. Heb. 13. 17. and Esa. 49. 4.

Justus Orgel. expounds appearing up from Gilead, of the heap of testimonies in the Scriptures, whereby they come to believe, when they hear them preached, and set forth.

Thy teeth are like a flock of sheep that are even shorn, which came up from the washing, whereof everyone bare twins, and none is barren amongst them. Here thirdly, Christ commendeth his Spouse by her teeth, whereby the same Gregory also understandeth Preachers, who, as a Mother with her teeth cheweth the Childes meat first, and then putteth it into the Infants mouth, for the nourishment thereof; so he prepareth by chewing, through meditation, the bread of Life for God's people, for the nourishment of their souls.

And they are said to come up from washing, because they have been first Baptized into Christ's faith, and each of them bringeth forth twins; That is, souls converted, by their teaching of both people's, Jews and Gentiles; for unto a woman in travel Paul compareth himself, saying, My little children, of whom I travel again in birth, till Christ be formed in you. Or they are said to bring forth twins, as Justus Orgel. hath it, the love of God, and of man, first in themselves, and then in their Hearers. And it is to be noted, that none of them is barren, for he is unworthy to be in the Ministry, that is barren in respect of these twins, or of endeavoring to bring forth unto God souls in great numbers, by converting them [Note.] to these two: although many times a Prophet may labor for this in vain, as Isaiah did, and so likewise did Jeremy, and other Prophets, who after much pains takeing, although they were inspired men, complained, that they sought and could not find one righteous in all Jerusalem.

Thy lips are like a thread of scarlet, and thy speech comely, thy temples are like a piece of Pomgranat within thy locks. Here fourthly, the Spouse is commended by her lips. Fifthly, by her temples. And the same Preachers are also set forth by her lips, because they are the lips and mouth of the Church, and said to be red through zeal, and as a thread, or fillet, as the vulgar rendereth it, to bind up by Preaching the loose manners of the people, that they may live more strictly; and the same are also her temples, like unto pieces of Pomegranates, appearing from within her locks, because to speak wisely there must be an head, and temples to understand, as well as lips to utter. But why like pieces of Pomgranats? because the Pomegranate being broken into pieces yieldeth meat, so faithful Preachers, from the good phantasies that are within their fore-head and temples; and as under one shell in a Pomgranat are many kernels joined close together, so the people by means of their doctrine are knit together in love, and unity of spirit.

And all this is again said, as the Doves eyes, to be from within the locks; That is, to proceed from an holy heart, which is yet better, and more fair in the fight of God, then they can outwardly express, contrary to Hypocrites, who are fair without, but within rotten and corrupt.

The Chaldee expoundeth the teeth of the Priests and Levites preparing food, as was before said, and the lips of the High Priest, the temples of the King, and the locks of other Governors under him.

Thy neck is like the tower of David, built for the Armory, wherein there hang a thousand bucklers, all shields of mighty men. The same Preachers are here again set forth by another Similitude, in another respect, viz. of a neck like a tower, and a tower of David. The neck is stretched out, when a man would see afar off; hereby then is set forth the Ministers watchfulness for the people, and his looking at dangers coming towards them afar off, which he doth valiantly oppose, and seeks to defend them, as a tower such as be therein, when David, that is, a valiant King with his men are therein, and want no arms of shields and bucklers for defense; and these are their faith, which the Apostle in describing the Armor of God calleth, the shield of faith. And these are said to be one thousand, that is, a full number, because the number of a thousand is a perfect number, as containing all numbers in it, and hereby are quenched all the fiery darts of the Devil, our potent enemy.

The Chaldee. Paraphrast by the neck here, understandeth the Synedrion, or great Council in Israel, Ainsworth the firmness and strength of the Church, and courage thereof, to withstand all assaults of Spiritual enemies, and so 〈 in non-Latin alphabet 〉 signifieth, when the people of God for their sins are made to serve their enemies, their transgressions are said to come up, and to be wreathes, as a yoke about their neck, but being delivered from sin to serve God in righteousness and holiness, they • re servants, and under the yoke no more. These shy • ds and bucklers also hanging up, intimate victory, and glory over enemies subdued, they being taken from them, and thus hanged up for a monument. In adding (of mighty men) it is alluded to David's Worthies, who were all most mighty mer. But of these Annotations I cannot see any sense, for 〈 in non-Latin alphabet 〉 signifieth a neck only.

Thy breasts are like two young ones that are twins, which feed amongst the Lilies; the vulgar, Sicut duo hinnuli capreae, expounded by Gregory of the Preachers under the Circumcision and of those of the uncircumcision; the word here used is 〈 in non-Latin alphabet 〉 signifying Dusts, or young ones of the Deere, or Goat; Justus Orgel. will have these two young ones understood of two people's, Jews and Gentiles, nourished by the two breasts of the Old and New Testament, and their feeding amongst the Lilies, of their feeding amongst holy examples set forth therein, which they do, that imitate them in their piety, and virtuous actions. Ainsworth without any such distinction, by these two breasts understands the nourishment, where-with the young ones of the Church are nourished, as with milk out of breasts, by pure Doctrine, and by their feeding amongst the Lilies, their being further nourished, and strengthened, as in sweet pastures Fawnes, or Kids are, by the Word preached.

Here is no great difference, but for as much as two breasts are spoken of, I conceive, that herein the two Testaments are alluded to, and by the twins, the two sorts of Believers, Jews and Gentiles, nourished in grace hereby; or continuing in the Allegory of Gregory, these two breasts may well also be applied to those of the Circumcision, and of the Uncircumcision, that believed.

For the next words, Untill the day break, and shadows fly away, see before, chap. 2. 17. I will get me to the mountains of Myrrh, and the hills of Frankincense. By the mountains of Myrrh, saith Gregory, understand mortified ones to sinful works, because Myrrh setteth forth mortification, as hath been before shown: by hills of Frankincense, the altitude of humble prayers. To these Christ saith, he will get him, to show how acceptable all such are unto him, and that in them he delighteth, as in sweet Frankincense, and Myrrh.

And in the next words, Thou art all fair, my Love, there is no spot in thee; he showeth the great beauty of all those, that being mortified to sin make their prayers continually to ascend, as the furne of Frankincense, as being now washed, and made clean, and white, as wool, or snow. Or, this may be taken as the conclusion of the Spouses description, by her comely parts before going, as if he had said; Hitherto I have spoken of the particular parts of thy body, which most appear; now to conclude in a word, I say, thou art all fair, and no spot is in thee; That is, although thou hast infirmities still remaining, for which thou mayest be discouraged, yet be comforted in this, that I account thee all fair, and without spot, or stain of sin. So Ephes. 5. 26. it cannot hence be inferred, as the Antinomians would have it, that the faithful soul is altogether without sin, that [Note.] which is done amiss by such being no sin, although the Law be hereby transgressed. Ah strange Doctrine, and always unheard of in former Ages, unless it were amongst the Donatists. For although God seeth no sin in his Israel, and pronounceth him to be without spot, yet it is in no other respect, but of his not imputing sin unto him, as is taught, Psal. 32. 1. Rom. 4.

Come with me from Lebanon, my Spouse, with me from Lebanon, look from the top of Amana, and Shenir, and Hermon, from the Lions dens, and from the mountains of Leopards. Lebanon was a Forest on the North part of the Land of Canaan, where Cedars grew in abundance, and many wild Beasts harboured: in saying therefore, Come with me from Lebanon, and then at the end of the verse, from the Dens of Lions, and Leopards; he intimateth amongst what cruel and savage men the Church should live under the Gospel, but by her Husband Christ be taken away at length from amongst them, all to her exceeding great joy & comfort; and this was accordingly fulfilled in the time of the primitive Church, when hot persecutions by Tyrants were raised against her, and according to the words here used Christians were cast to the Lions, as Tertullian telleth. If Tiber did over-slow, and there were Famine, or Pestilence in the Land, by and by it was cried out, Christiani ad Liones have the Christians to the Lions as the men, whom the Idolatrous Heathen thought to be the cause of all their miseries, for as much as they preached against their gods in every place, and them hereby incensed, to the sending of such punishments upon the Land, and that it was thus in other parts also, may be gathered from 1 Cor. 15. where Paul saith, If I have fought with beasts at Ephesus after the manner of men, &c. but when Constantine the Great had gotten the Empire, this was first fulfilled, which is here said, Come with me from Lebanon, for then they, who had been all the time before amongst Lions came away, as led by Christ's mighty hand out of that danger.

And whereas it is again said, from Lebanon, hereby a second deliverance being intimated, this may well be understood of the persecution of Antichrist, who hath raged yet more against the true Church of Christ; but from amongst these Lions also, or rather Leopards she shall finally come, that man of sin being destroyed by the brightness of Christ's coming, and to intimate two sorts of persecutors, both Lions and Leopards are named, the Heathen Emperors being understood by the one, and the cruel Popes of Rome by the other.

Gregory, who rendereth it, Come with me, and thou shalt be crowned, understandeth Baptism, by Lebanon signifying white, wherein being washed, the faithful soul shall soon after be crowned with glory in heaven.

And by the other Hills, or Mountains here named, wherein Lions and Leopards harboured, such cruel Heathens, yea, even the tops, or heads of them amongst whom the Church preached the Gospel, from the converting of whom he shall come, and be crowned in heaven; for the reading, I mislike not the vulgar, which Gregory followeth, thou shalt be crowned; for the word is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signifieth, Principatum tenere, to have the dominion, of which a Crown is the ensign; but for his expounding of Lebanon of Baptism I cannot agree with him, because the last words, the dens of Lions and Leopards, serve to show what was in Lebanon, from which she is bidden to come, as also in Mount Abana, and Hermon. It is then from sufferings by brutish and savage men that she is bidden to come; or it is intimated, that she shall come, and be crowned at last with a crown of immortality.

Again, by these words, from the dens of Lions, cannot be meant for her being amongst them, and converting them, for then they should no more have been called Lions, and Leopards, without something to express their cicuration, as Esa. 11. Ainsworth will have it meant of coming from amongst brutish men in manners, and he followeth our new Translation; Look from Amana, not thou shalt be crowned, because the word 〈 in non-Latin alphabet 〉 hath a prick over the right horn, and so signifieth to look or see. And touching Amana, he saith, it is a mountain, wherein Strabo saith tyranicall men lived, and Shemir, and Hermon were mountains of wild beasts; but to me the sense seemeth to be best, being rendered, Thou shalt be crowned, or have the dominion, the event so notably answering this Prophesy in Constantine turning Christian, and so the principality devolving to the Church. As for the point placed in the right horn, surely it was not so more anciently, for then Jerome would have rendered it accordingly, being of so great skil in the Tongues; and whereas it is said, from the top of Amana, so it is meant, although thou beest now in the height of misery, and there may seem to be no way of escaping, as being in view of Lions. And whereas I have before by Lions understood persecuting Emperors, by Leopards, Popes, in the varying of the Word, I hold with Gregory, that subtle and crafty persecutors are meant, cunningly pretending themselves to be what they are not, as Hypocrites, and to whom can this better agree, then to the Popes of Rome?

Thou hast ravished my heart, my sister, my spouse, with one of thine eyes, with one chain of thy neck; the vulgar, for one chain, hath one hair, but the word is 〈 in non-Latin alphabet 〉 a chain. Here Christ further expresseth his great love to his Church for the Graces, of which he spake before, that were in her so greatly beautifying her, and mak • ng her most amiable. And he beginneth with her eyes, of which he had spoken first▪ verse. 1. and then cometh to her hair, which is next there, whereby Gregory understands, as before, the Preacher, and the people, called one, because cause agreeing in one; for unity in the Church, when all think and speak the same things, doth most highly commend her to the Lord, and ravisheth his heart; and the neck, which joineth the head and body together, setteth forth faith, whereby the Church, which is Christ's body, is joined to him, her head; and this exposition I take to be most genuine, for the word 〈 in non-Latin alphabet 〉 properly signifying a chain, or wreath, may well be rendered hair, or a wreath of hair in this place hanging down upon the neck, and from thence appearing, and affecting the Lover, and therefore it is 〈 in non-Latin alphabet 〉 not of thy neck, but from thy neck; and Ainsworth indifferently rendereth it chain, or hair. Hereby then unity and love amongst Preachers, [Note.] and Christian people is commended unto us, and faith, as wherein our Lord exceedingly delighteth, that we may be ashamed of our divisions, and unite again in love.

How fair is thy Love (my Sister, my Spouse,) how much better is thy love then wine, and the smell of thy ointments, then all spices. The Spouse had commended the love of Christ, as better then wine, chap. 1. 2. and the savor of his Ointments as most sweet; now Christ likewise commendeth her love to him, and her Graces, as wherein he delighted more then in all sweet Spices; for Love here is a Nowne Plural, Loves; the same word also signifieth breasts, as was noted, chap. 1. 2. and therefore so rendered in vulgar Latin; and then here is another amiable part also of the Spouse, repeated from verse. 5. And then her lips are also spoken of, as inamouring him, of which before, verse. 3. but now they are said to drop Honey, and Milk is under thy tongue.

Here by lips again understand, with Gregory, Preachers, who distill honey, as it were out of the comb, when they bring forth heavenly and comfortable Doctrine that lieth hid within them, as the honey doth in the wax of the comb, and have it, not to drop it down in their lips only, as Hypocrites have; and honey and milk is said to be under their Tongue, to show that they suck down, and have within them the same sweet instructions which they propound to others, their hearts being first sanctified, and enlightened, and then their tongues and lips to utter the same for the nourishment of the little ones of the Church, as they are able to bear, to eternal life, according to which the Apostle saith, I have given you milk, and not strong meat, which ye were not able to bear. The smell of thy garments like the smell of Lebanon; That is, the smell of thy Graces, righteousness and holiness, where-with thou cloathest thyself as with garments, is most sweet, as Lebanon, in which abundance of sweet and odoriferous Spices grew. Thus it is Prophesied, Hos. 14. 5, 6, 7. and in saying thus, it is alluded to the saying of Isaac to Jacob, when he blessed him, Gen. 27. The smell of thy garments is like the smell of a field, which the Lord hath blessed.

A garden enclosed is my sister, my spouse, a spring shut up, a fountain sealed. Having spoken of sweet smells, now because Gardens smell sweet, he setteth forth his Spouses sweetness by a Garden, and this is enclosed; That is, by God's providence fenced about, that wild beasts may not enter, and spoil it, as it is said of the Vine-yard, Esa. 5. This then showeth the safety of the faithful, God is about them by his providence, and protection, as a wall of fire, and he strengtheneth their gates, and bars, as a man hath a special care of his Garden, that it be annoyed by nothing breaking in, so hath the Lord of his Church; and therefore she must be to him as enclosed, and as a spring fenced and sealed, not communicating her self to base and filthy Lusts, as if she were a common, into which all beasts may come, and take their pleasure. For the other comparison taken from a Spring, or Fountain sealed, this serveth to show her preciousness, and that she suffereth not others, the enemies of the Soul, to drink of her waters, but keeps them for God only, that he may take pleasure in her; and this is spoken in regard of the Spirit, which is as a fountain of living water, given to those that ask, and thirst after him. Justus Orgel. applieth this also to the Virgin Mary, who was as a sealed Fountain, that never knew any man, but continued a perpetual Virgin.

But it is further to be extended to the Virgin Church of Christ, and every faithful soul which is fenced, and sealed, and not communicable in her love to the world, or the things of the world, but peculiar to him only. And Christ calleth her his sister, for her adoption by Grace, to be a daughter of God, as he saith of all that hear the Word of God, and keep it, he is my mother, my brother, and my sister.

Thy plants are an Orchard of Pomgranats, with pleasant fruits, Camphire, and Spikenard. Hence-forth to the end of verse fifteen, he prosecuteth the Allegory of a Garden begun; wherein are not only sweet things, but trees of all sorts, bearing the best fruits, as the Garden of God, Eden, wherein Adam was placed, did. Hereby then is intimated, that the Church is the Garden, or Paradise of pleasure upon earth, by coming into, and being a member of which a man beginneth to be restored to that happy estate, from which Adam fell by sinning; and the Piants here growing are named; 1. Pomgranats, setting forth Martyrs, according to Gregory; because as they are red without, and within full of clusters of Graines, which have a sweet taste; so the Martyrs of God, that are burnt in red hot fire, are full of the graces of the Spirit within, where-with God replenisheth them. Touching the second, Camphire, see before, chap. 1. 14. The third, Spikenard, Hebr. Spiknards, this is a plant growing with leaves, and ears, smelling very sweet. Fourthly, Spikenard and Saffron, this is well known unto us to be a precious yellow flower, that is medicinal, having the name, as Ainsworth noteeth, from the color. In joining Spikenard and Saffron together then, healing, and sweetness in the Church are commended unto us, and in the Pomegranate pleasant fruit, all which they yield that are true members hereof; the fruit of gracious speeches, and good deeds, Sanation by instructions for conversion, and sweet odors, through devotion, and a good life, which maketh a man to smell sweet both before God and men, whereas he that is of a wicked life stinketh. Fifthly, to express this sweetness further, Calamus, that is, sweet Cane is also named. Sixthly, Cinnamon, of which Exod. 30. in prescribing the sweet Ointment. Seventhly, Frankincense. Eighthly, Myrrh. Ninthly, Aloes, of which often in other places.

A fountain of gardens, a well of living waters, and streams from Lebanon.

Here he returneth again to the Church, wherein all the Plants before named grow. And as if he had not said enough, in calling her a Spring, and a Fountain, he resumes the last word fountain again, saying, a fountain of gardens, and then a Well, and streams from Lebanon; That is, a well-watered place, by the Word and Spirit causing the growth of such precious Plants here, as Paradise of old was watered with.

Gregory expounds this Fountain, and Well of the Scripture in the Church, because it is open as a Fountain in some places, but deep as a well in other places. Of Lebanon, see him before upon verse 8.

Awake O North wind, come O South, and blow upon my garden, that the spices thereof may flow out; let my Beloved come into his garden, and eat his fruit. By the North wind, saith Gregory, understand the evil Spirit, because the North wind is piercing cold, and killeth young Plants, or makes them stand at a stay, that they cannot grow; and by the South the good Spirit of God, because when the South wind, which is warm, bloweth, they grow and flourish; so by the evil Spirit a man is deadened unto goodness, there coming a chilly coldness upon him, when he is about any holy duty, benumbing his affections hereunto; but by the good Spirit he is quickened, and made agil about it; therefore the evil Spirit is here bidden to depart, and the good Spirit to come upon this Garden, the Church, and every faithful soul to make them fructify, and to cast forth a sweet odour, filling the place where they be, there-with, by good teaching and living. Thus Gregory: but not so probably as Justus Orgel. who by the North and South wind, understands the same Spirit of God, when the Church is oppressed with heat refrigerating and comforting her, as it were, with a cool gale of wind, and when at any time the ground of the heart is hardened, mollifying it, as with the South wind bringing showers.

And to show, that these two divers winds agree in one, he saith in the singular number, blow, and not in the plural, noting hereby the agreeing of them both in this, that they come to refresh this garden. And indeed I see not, how any good sense can be made of the words, according to Gregory's exposition, because he doth not bid the North wind to go away, but to blow as well as the South upon this garden.

Ainsworth also understandeth the same Spirit, blowing in the preaching of the word by both these winds, because sometimes terrible things to rouse men up from sleeping securely in sin, are shaken by the impulsions of the Spirit of God, which are sharp, and piercing as the North wind; and sometimes things comfortable, which warm, and refresh, as the South wind, which I cannot but prefer.

And by the wind, Christ setteth forth the Spirit, Joh. 3. and he came upon the Apostles like a mighty rushing wind; of these winds the wicked and unregenerate hear the sound, but know not whence they came, nor whither they go; but the faithful do, being hereby made fluent with the sweet spices thereof, which is done, when gracious speeches, and good deeds come from them plentifully. This being spoken by Christ, the Spouse his Church replieth in the next words.

Let my beloved come, and eat of the fruit of his garden, or his fruits; That is, Lord, dost thou call them my Spices, which flow from me, they are thine, as I also, am, come therefore into me, and be delighted in thy own fruits, which thou hast caused to bring forth, for God worketh all our works in us, as the Prophet Isaiah speaketh. From all which note, that by sharp reproofs, as well as by comfortable proposals of gracious promises, the souls of the Hearers are made fruitful in good. 2. After reproof to pierce, and cast down, consolations are necessary. 3. Whatsoever good is done by the faithful is not theirs, and therefore not meritorious [Note.] on their parts, but God's work in them, and so his gifts, and not their merits shall finally be crowned in them, according to August. Deus in nobis sua dona coronat.

And from verse 13. that all the Plants in this Garden are of the best sort, and none of the worst, all sweet and precious, none stinking, and therefore all such as be in the Church, that are of vile conditions, and stinking, through swearing [Note.] and cursing, drunkenness, whoring, profaneness, oppression, injustice, wrath, or envy are no plants, but weeds that shall be rooted up.

CHAP. V.

I Am come into my Garden, (my Sister, my Spouse,) I have gathered my Myrrh, and my Spice, I have eaten my Honey-comb with my honey, I have drank my wine with my milk. Eate O friends, drink, yea drink abundantly, (O beloved▪) Here Christ answereth, and assenteth to the desire of his Church, declaring that he is in the midst of her, delighting in her holy service done to him, as in sweet Spices making a perfume, and in the fruits by her brought forth, as in Honey and Milk, for thus, as was said before, the Lord eateth and drinketh, being as it were feasted by us; whereas service being in a carnal manner done unto him, is abomination, although by Incense; and sins being committed contrary to his precepts are as sour Grapes, or Grapes of gall, and poison of Dragons. Of his eating, the Chaldee. Paraphrase saith the same, of his accepting the Offerings then made upon his Altar, by his faithful people, which he declared by fire sent down from heaven, which did, as it were eat, and drink up their Sacrifices, and Drink-offerings, as when fire came down and consumed the Sacrifice of Elijah, and licked up all the water in the Ditches round about. Eate (O friends) who are Christ's friends, but they that keep his Commandments? as Abraham did, and was called the friend of God. Now his friends are said to eat and drink, and to drink abundantly, when they have joy in his service, and the Spirit is leading them to all good, and believing that through Christ they are accepted of in their devotions, and good deeds, their sins and imperfections being covered; for now they are sure that they shall not be condemned, but saved, that they have peace with God, and so their joy cannot be interrupted by tribulations, but increased, and finally, that they shall have everlasting rest, and fullness of joy in heaven. Of this joy, as by drinking our fill of wine, the Apostle speaketh; where he saith, Be not drunken with wine, but be ye filled with the Spirit; for the last word, beloved, Hebr. it is Loves, a plural, as having reference to the friends before spoken of, all faithful souls, which are his Loves.

Oh the comfortable estate of the Church gathered together to worship, and serve God! she can no sooner desire Christ's presence, but he immediately cometh, [Note.] according to that saying of his, Where two or three are gathered together in my name there am I in the midst of them, to encourage us to come to the assemblies. 2. Christ is feasted here, and by our bringing forth the fruits of our assembling, and he will feast those again that feast him. 3. He counteth all such his friends, and speaks to the cheering up of their hearts.

I sleep, but my heart waketh, it is the voice of my beloved that knocketh saying, open to me, my Sister, my Love, my Dove, my undefiled, for my head is filled with dew, and my locks with the drops of the night. The Church being cheered up, as before, verse 1. that is, filled with joy and comfort through believing, is here set forth, as fleeping through security, when she had rest and prosperity by God's good providence towards her, after sharp persecutions, under Heathen Emperors a long time. And this was fulfilled in the days of Constantine the Great, for although sleeping sometimes be spoke of in a good sense, as setting forth natural rest, which is necessary for the refreshing of the body, yet sometimes carnal security, and living in sin is hereby set forth, as Rom. 13. 11. 1. Thes. 5. 7. Esa. 56. 10. so in this place: for the Church being released from the terrible blasts of persecutions; and so the blowing of the North wind spoken of, Chap. 4. 16. being as it were over, and the South wind of worldly prosperity blowing, in the days of the fore-said Constantine's reign, she began to sleep; That is, to live more securely, in so much as that the Ecclesiastical History saith, Christians were so full of strife, and lived so dissolutely, that they nothing differed from Heathens but in this, that they bare the name of Christians. But yet she saith, her heart waked; That is, although through the infirmity of the flesh she thus slept, the spirit within her was awake, and this her sinning was not without reluctance, the spirit striving against the flesh, and the flesh against the spirit; so that she did the evil she would not.

The Church being in this state, heareth the voice of Christ knocking at the door, whereby is set forth some severe chastisement following; as in such a case it is said to the Church of Laodicea, I stand at the door and knock, after that he had spoken of his severe proceeding against her for her security, and luke warmenesse, spewing her out of his mouth, and saying, such as I love I chastise. So the Church under Constantine growing secure, the Lord soon after knocked at her door, by persecution of Arians, and then of Goths and Vandals, breaking into the Roman Empire in the west, and long domineering there. But even now he calleth her his Love, his Sister, Dove, and Undefiled, by many comfortable compellations together, more then he had used before; whereby is implied both that failings and imperfections in Christians, and deadness in his service, make not him quite to forsake her, although for a time he judgeth her, and leaveth her to the will of her enemies; and also, that judgments in this world do not argue less love in God towards his people, but rather more exceeding, she being now accounted of as Sister, Love, Dove, and undefiled; for her opening to him, which he requireth, this is done by turning again, and doing her first works, suffering the Word of God to enter, and take effect again, by reforming all things that were amiss, for so the Apostle speaks of a door that was opened to him, and bids the Ephesians to pray for him, that a door of utterance might be given unto him. For the last words, My locks are wet with the dew of the night; by night here, understand the night of the Churches adversity, coming for her sins, wherein when she was, as it were, in the water, and in danger of drowning, Christ showeth, that he did sympathize with her, his head being also filled with watery dew, and his locks with drops falling in the night.

Somewhat like unto this speaketh Ainsworth, expounding it of the faithful, sometimes growing more secure, but then Christ visiteth them with his chastisements, and stirs them up to open to him, by becoming more zealous and reformed again; and to move them hereunto tells them of his head, and locks full of dew, as in the night, he having at such times no rest, nor comfort, but being as one wandering about in a cold wet night uncomfortably; therefore who so desireth to be [Note.] comforted by Christ, must shake off security, and rouse up himself to fly all sin: because as when he is delighted in us feeding, as it were upon Honey and Milk, as was before shown; he also cheereth us up, bidding us eat and drink; so he having no comfort in us, when we sleep in sin, although our hearts be awake, we cannot have comfort in him, and therefore this consideration should make us to open to him by speedy reformation.

The Chaldee. Paraphrast appheth, as that verse 1. to the Church under the Law, whose sacrifices the Lord accepted of, and their meat and drink-offerings, and shown it by consuming and eating them with his fire, when they were zealous for him; so this, verse 2. to the time of the Babylonian captivity, when the Jews slept, as it were, for a time, being without the sense of their sins. Then the Lord knocked by his Spirit at the door, moving them to repent by this, that his head was wet; That is, he was bedewed, and wetted with the drops of their tears, as a man standing abroad in a cold night.

Gregory by the Churches sleeping, understands Church-men of most eminent parts, with-drawing themselves from public employment, that they might be free to Divine contemplation, for which they are said to be asleep, but in heart awake. To these the Lord saith,