Commentary on the Old Testament Volume 2-4

CHAP. VI.

MY beloved is gone down into his garden to the beds of spices, to feed in the garden, and to gather Lilies. This, as Ainsworth well saith, seemeth to be spoken sometime after that which went before, when the faithful soul after discomfort, and being at a loss for her former negligence, had obtained some glimpse of his love and favor again? for what is his Garden but she her self, as was set forth before, chap. 5. His coming then into, his Garden, was his coming into her heart by Divine consolations, where-with she is now fed again, and the sweet odour of her spices, that is, Graces are a feeding to him, because he taketh as much delight in them, as a man in most delicious meat. For his gathering of Lilies, Gregory expounds it of souls, unto him white like Lilies, when the time by him appointed of their departure out of this life is come.

I am my beloveds, and my beloved is mine, he feedeth amongst the Lilies. The Spouse being exceedingly affected with joy for her dear Husbands coming again unto her, as hath been said, now exulteth thus; Now I am sure that he accepteth me for his, and hath made himself mine; for in his Church, consisting of Believers, white through his blood, and by innocence of life he feedeth; That is, delighteth to be, and feedeth them with delights and joys unspeakable. See a speech not unlike to this, Joh. 17. 10. Thine are mine, and mine are thine; and all before this, chap. 2. 16. the very same.

Thou art beautiful my beloved as Tirzah, comely as Jerusalem, and terrible as an Army with banners; the vulgar for these words, as Tirzah, comely as Jerusalem, hath Suavis & decora ut Jerusalem, taking Tirzah, which signifieth grateful, for an apellative; but there was such a City, a very delightful place, and therefore the Kings of Israel dwelt there, and before that one of the Kings of Canaan.

Here Christ commendeth, as Gregory thinketh, the Church of the Jews newly converted, as he had done the Church of the Gentiles before, chap. 4. for it is not probable that he would otherwise have repeated the same again of her hair, teeth, and temples, as he doth, ver. 5, 6, 7. of the meaning of which see chap. 4. But I have expounded that of the Jews, and the same is said over again here with some enlargement, to set her forth the more, and her continuing in the same estate. As Tirzah, so Jerusalem much more was a fair place, and said to be the joy of the whole earth, and Revel. 22. the Church is set forth in her greatest glory, as new Jerusalem; now Jerusalem signifieth seeing peace, therefore this Church being compared to Jerusalem is hereby intimated to be at unity in her self, and being thus, is said to be terrible as an Army well ordered, the Banners whereof, and Soldiers about them stand each one in their proper places, and by this means are so strong, that they are terrible to their enemies, being both ready for defense and offense; whereas when discord is in an Army, they are easily oppressed by their enemies; which showeth both the great indecorum of this our Church of England, and the great advantage given to our enemies, by the schisms and divisions [Note.] that are amongst us at this day. Turn thine eyes from me. Jun. turn thy eyes over against me, as if it were meant, mark me; but Justus Orgel. better, turn them from me in the flesh, living with thee, for I shall soon depart here-with from thee, as Joh. 16. 16. for they have prevailed over me; Junius, ut illi efferantur; that is, I may have comfort of thee being led by faith, not by sense, to be left in me when I am gone.

There are sixty Queens, and eighty Concubines, and Virgins without number. My Dove, my undefiled is but one, she is the only one of her Mother, the choice one of her that bare her, the daughters saw her, and they blessed her, yea, the Queens, and the Concubines, and they praised her. Here by Queens Gregory understandeth faithful souls, in whom sin reigneth not, as it is said, Let not sin reign in your mortal bodies; but they by the power of the Spirit subdue, and slay them, as a mighty King his enemies, and therefore Queens they are well called, which do the like when they reign. For this Saint Peter saith to the faithful, Ye are a royal Priesthood. And they are said to be sixty, because of their keeping the Commandments, which are Ten, every day of the week appointed for labor, and these being six, if ten be multiplied, hereby they amount to sixty, and these make this their labor all these days, to mortify their sins. For the eighty Concubines, they are Hypocrites, who likewise teach the Commandments, and seem to be wives also for their thus doing, and for their preaching of the Resurrection of Christ, and faith in him, but they are not Queens rejoicing over, and subduing sin in themselves, but live in sin, as the Pharisees, against whose works Christ gave his Disciples warning; The Scribes and Pharisees sit in Moses's chair, all therefore that they bid you, do, but after their works do not, for they say and do not. Now these are said to be eighty, because of the ten Commandments to which they seem to adhere, and of the Resurrection of Christ upon the eighth day, which they preach, for ten being multiplied by eight, make eighty. For the Virgins without number, hereby are set forth such as come into the Church at the preaching of the word, but continue void of true grace, and are none of the elect, who are all numbered, but these are without number, they few, a little flock, the few that find the narrow way that leadeth to life.

Having thus shown the case of Christ's visible Church, now he cometh to verse. 9. to show, that the sixty before spoken of for their agreeing in one faith, and the grace of sanctification, are one most blessed Spouse of Christ, whom all, both Daughters, Queens, and Concubines bless and praise. Thus Gregory; but for his way of numbering to sixty and eighty, there is no solidity in that: Rather I think with Ainsworth, that this number of Queens and Concubines is spoken of, a certain number being put for uncertain; and however as Junius hath it, there be very many Queens and Concubines in the world, and fair Maidens that attend them; yet thou, my Spouse, art the only one of thy Mother the visible Church, whom all shall call Blessed. Or herein the Virgin Mary may be prophesied of, whom the Angel called Blessed among women, and whom all, both Queens, Concubines, and Maidens that embrace the faith of Christ, call blessed, and praise, though not pray unto, for the incomparable favor of God done unto her, making her the Mother that bare and brought forth his only Son of the number of sixty; see Chap. 3. 7. Ainsworth conjectureth, that herein it might be alluded to the number of Wives and Concubines that Solomon had, before that he increased them to seven hundred and three hundred, or the number of the Nations may be alluded to; yet in his varying of the words from Wives to Concubines, I deny not but that may be meant which Gregory hereupon speaketh of, the diversity of those that are in the visible Church.

Who is she that looketh forth as the morning, fair as the Moon, clear as the Sun, terrible as an Army with banners? Here Christ goeth on to praise the only One before spoken of by this, that she looketh forth as the morning; that is, showeth as a light morning after the dark night, as it was in the time that the veil was before the Jews eyes, that they could not see into the end of the Law, that is, before their conversion, for he is to be understood as speaking still of that Church. Now she is said to look forth as the morning, being at the first fair as the Moon, which giveth light in the night season, because such of the Nations as before this, and at this time being in the night of error and ignorance, by her example begins to see, and to be moved to come to Christ; But she is also clear as the Sun, giving light also to those, that before were children of the day, as the godly, faithful are called, 1 Thes 5. 5. Of her terribleness as an Army, enough hath been said already. Ainsworth understands all the Church in general, the glory whereof increaseth by degrees, being first as the light morning. 2. As the Moon shining. 3. As the Sun, but then the light of the Moon is as the light of the Sun, and the light of the Sun sevenfold, as the Prophet Isaiah speaketh.

I went down into the Garden of Nuts to see the fruits of the valley, and to see whether the Vine flourished, and the Pomegranates budded. The Garden of Nuts, saith Gregory, are the hearts of the perfect, wherein much sweet grace and divine knowledge lieth hid under the outside of a frail body, of which the Apostle saith, We have this treasure in earthen vessels, as under the Nutshell is the sweet kernel, but because this grace in them is not seen to men, they account them but vile and despicable as others. But what meaneth he to say after these words, To see my Apples, for so he rendereth these words, to see my fruits, it seemeth improper after that he had said, I went into my garden of Nuts, to say, to see the apples of the valleys; but he saith, it is not meant to visit these Apples only, but the Nuts being first visited, that is, the perfect, and then by them others to whom they are propounded as patterns, and over whom they are set to see unto them. But all this labor might have been spared, for the word signifieth fruits in general, and so it is rendered by others, and these even Nuts are, from whence this Garden is demonstrated; Ainsworth will have Nutmegs meant.

But why are these fruits said to be the fruits of the valleys?

Sol. To intimate the humility of the most excellent amongst the faithful, who are as fruitful Trees growing in valleys, to which waters descend; whereas the proud are as withering shrubs upon high hills, which no rain, or waters of brooks flowing in can make to flourish; wherefore to the humble God saith, That he is near, but he looks upon the proud afar off.

To see whether the Vine flourished, and the Pomegranates budded; that is, whether new children were daily borne in the Church, and what the care of the perfect was to win others to Christ by going before them in a good example, and zealous preaching. Thus Gregory and the Chaldee Paraphrase expoundeth it of the wise men in Israel, and the plenty of good works by them brought forth, as the Pomegranates are full of sweet juice and kernels. Hereby is shown, that fruitfulness is by the Lord expected in his Church, and that the faithful should not only believe in him, but do good works, as the Vine beareth good fruit, and be knit together in love, as the kernels in Pomegranates are, to stir us up thus to do; for if contrariwise we bring forth sour grapes, as the Vine so carefully planted, Esa. 5. we shall be in danger of being exposed to all misery, the [Note.] fence of his providence being pulled down from about us; and likewise if there be strife and dissention amongst us.

Or ever I was awake my soul made me like the Chariots of Aminadab; the Vulgar, I knew not, my soul troubled me for the Chariots of Aminadab; and this agreeth best with the Hebrew, and is thus expounded by Gregory. I, the Synagogue of the Jews remained long in ignorance and blindness, not being moved to embrace the knowledge and faith of Christ; but at length I considered the Qudraigas, or Chariots drawn by four horses; that is, the holy Gospels, which are four, and these I may well call the Chariots of a willing people, as the word 〈 in non-Latin alphabet 〉 signifieth, because other people's of the Nations so willingly embraced them, and so were carried to Christ, I remaining all this time in my blindness, for which I am now in my soul troubled. Justus Orgel. understandeth Christ speaking here, who in saying, I knew not, meaneth, I knew no sin, neither will I know the wicked at the last day, but say unto them, Depart ye workers of iniquity, I know you not; but he saith, My soul was troubled for the Chariots of Aminadab; that is, I was solicitous for people carried in the four Gospels to believe in me, as in the Chariot of Aminadab; these books being so called, because Aminadab is there named in his Genealogy both by Matthew and Luke. Ainsworth rendereth it as the Vulgar, I knew not, and my soul put me, the Chariots of a willing people; word for word according to the Hebrew, expounding it as the speech of Christ, who in saying, I knew not, speaketh after the manner of men as God sometime doth, although nothing be unknown to him; as when he said touching Sodom, I will go down to see, whether it be so or not. In like manner Christ here touching the Jews hardening their hearts against him; he saith, I knew it not, or I could not have thought it; and the words Ammi Nadib are two, not one, a proper name, and they signify a people willing, or noble, or Princely; Christians first embracing the faith, being called thus for their excellency above others, as those of Berea are said to be more noble, and a free-will offering; where it is said, Thy people shall be willing in the day of thy power.

Touching the Chariots here spoken of next after these words, My soul set me, he saith, it is meant, I earnestly set me to bring me in a people with all speed, as upon Chariots, according to which I saiah saith, I will bring them upon horses and Chariots, an offering to the Lord. Junius rendering it, My mind set me not perceiving these things in the Chariots of my ingenuous, or free people, expounds it also of Christ, who when he found not fruit in his garden, made haste to his Church, as being carried in a Chariot of a willing people. I hold with those that expound this of Christ, not of the Spouse, and that these words cohere with those before going, verse. 11. where the Lord saying. That he went into his Garden to see for fruit, meaneth the Jewish Synagogue, to which he came in his Incarnation, and to which he first preached, expecting the fruit of their conversion to the faith. But now he saith, that he knew not, that is, found them not yet to be the people which he expected; That is, ready to receive the glad tidings of Salvation through faith in him; but contrariwise unbelieving, and wicked, and so such as he knew not, that is, accepted not of; whereupon he set himself, as it were, upon the chariots of a willing people; That is, leaving the Jews, he went in the Gospel of the four Evangelists, who were willing with this Office amongst the Gentiles, being swiftly by them carried, as in a Chariot, by his Apostles, who taught the things in them contained, all over the world.

Return, return (O Shulamite) return, return, that we may look upon thee; what will ye see in the Shulamite, as the company of two armies? This Gregory saith, is the voice of the Church to the Synagogue of the Jews, inviting her to turn to Christ, and intimating her return towards the end of the world; and she is called Shulamite, signifying Captive, because that all the time of her infidelity she was carried, and held Captive in sin by the Devil; and the word Return, is repeated four times, to show the dispersion of the Jews in the four parts of the world.

The next words, he saith, are the words of Christ to the Church, desiring the Jews conversion; what shall ye see in this Shulamite, when she is converted? and he answereth himself, as it were, two whole Armies of Jews, and Israelites, ready to fight for Christ, as before they persecuted him; and this he speaks congratulating, or rejoicing together with his Church for her conversion. But whereas he saith, that the word Shulamite signifieth captived, it signifieth peaceable, or perfect; so that in calling the Synagogue thus; he implieth, that he was now reconciled unto her, and at peace with her, the time of her conversion being now come, and by faith to make her the perfect Spouse of Christ, and complete in all parts, as followeth chapter seven; in her further description, what more he saith upon this verse I willingly embrace. Of the four parts see Psal. 7. 3. here may also be understood many times of calling, as in the Parable, Matth. 20.

He moveth this question, What shall ye see, saith Ainsworth, to make all men the more attentive; and he noteth, that the word 〈 in non-Latin alphabet 〉 rendered company, signifieth Chorus, a company in a dance, to express the great joy that shall be at the Jews conversion; they shall be all Armies rejoicing, and expressing their joy by dancing, and singing in two companies of Angels and men, after a notable victory; but I think rather, as Moses and Miriam with one company of men, and another of women, dancing after the Hoast of Pharaoh vanquished, and drowned in the red sea.

CHAP. VII.

HOw beautiful are thy feet with shoes (O Princes daughter) the joints of thy thighs are like jewels, the work of the hands of a cunning Workman. Christ having before praised his Spouse, the Church of the Gentiles, and then of the Jews converted, severally, now he praiseth them being joined together, and making one glorious Church, which is intimated in his saying, the joints of thy thighs; or we may take that spoken of her, chap. 6. of both together; and here he further enlargeth himself, in praising the Jews and Gentiles thus united. He calleth her the Princes Daughter, as she is called the Kings Daughter, Psal. 45. That is, the daughter of God, the great King of all the World; and her feet are said to be beautiful with shoes, because that by Christ's example, who suffered death for her, she is so fenced in her going in the way of Christianity, as one that hath good shoes on his feet, that he feareth not in his going the pricking of Thorns, or the tearing of sharp Stones in the way, as he that goeth with bare feet. According to this Saint Paul saith, Having your feet shod with the preparation of the Gospel of peace; and of Christian Preachers it is said, How beautiful are the feet of those that bring glad tidings of peace.

Ainsworth takes this as spoken by some friends of the Spouse, and not by Christ, and so do some others, because the King is spoken of, verse 5. as being in his Gallery; but it is not unusual for one to speak of himself in the third person, therefore this is no argument to prove it; let us then take it for Christ's speech, especially there being none other friends upon earth to the Spouse, but the Spouse her self, consifting of Gentiles and Jews; and it is improper for any woman to praise her self, therefore it is her Husband that praiseth her, being by the conversion of the Jews made one; and he proceedeth not either as he did, chap. 4. or chap. 6. but he beginneth at her feet, and so ascendeth through her other parts to her head, because he had spoken of her returning, which is done with our feet, she having gone before in the way of infidelity; and disobedience to Christ; now she returneth by the way of faith and obedience; and most beautiful, and most gloriously shod are their feet, that do so; and because upon our feet we stand, and having shoes on, firmly, and confidently, her feet are said to be beautiful with shoes, therefore hereby may be intimated, the constant perseverance of the Church in the true faith unto the end, after that the Jews shall be converted, and the great boldness and courage of Christians against the enemies of the Gospel.

Again, because having spoken of her shoes, where-with her feet were beautified, he now calleth her, Princes daughter, it is not amiss gathered, that her being so well shod argueth her nobility; as contrariwise, to go bare-footed argueth baseness; so it is said, Esa. 20. 4. to show to what a low estate they should be brought for their sins, that they should go bare-footed: but Ezek. 16. 10. when the Prophet would set forth, how they were honored of God, he saith, I shod thee with Badgers skins. They then that are steadfast, and immovable from the truth, are as Princes Children, of beautiful and glorious feet; but the mutable, [Note.] who are turned about in any point of truth, as a Weather-cock with every blast of Doctrine, are ignoble, and the base bond-men of sin and Satan. For the person speaking here, may it not be the Penman of this Song, Solomon, who having set forth the praises of the Church before, breaks out by the Spirit, and interposeth these words to her further commendations, to verse 7. Christ then beginning again, verse. 8? let the judicious Reader consider and judge.

Ainsworth noteth, that the word put here for joints is used only in this place, and that it seemeth to set forth the round joint bone in the hollow of the thigh, whereupon it turneth, and that hereby is meant the comely and decent going of the faithful, which is, when they are of a laudable conversation in their doings, words, and works. I prefer the allegory of Gregory by these two thighs joined together, where they meet towards the belly, understanding two people's, Jews and Gentiles, spoken of, and praised here together; because I see no reason why the Church of the Gentiles being before praised apart by her members, chap. 4. and the Church of the Jews apart, chap, 6. such praises should be repeated again, and that by such members, some of which were not spoken of before, unless it be in regard of the present conjunction betwixt these two, making one more glorious Spouse then ever before.

Thy mouth is like a round Goblet, that wanteth not liquor, thy belly like an heap of wheat set about with Lilies. By the Navell Gregory understandeth the Preacher, who is compared to a turneable Goblet, as he rendereth it, because he having to do with divers men, must turn himself in his tongue, that he may speak fitly to them; and he is a Goblet, or great Bowle full of liquor, because he is full of Spiritual wine, to inebriate and fill the Hearers, to the making of their hearts to rejoice; and yet he himself is said to want no liquor, because he holdeth in his own heart that which he giveth others to drink.

And like the belly, which is compared to an heap of wheat, are the people, because that by their good works they are prepared to be brought into the Garner of Heaven; and they are set about with Lilies, because compassed about with holy examples of the Worthies recorded in Scripture, whereby they are stirred up to live, and do so, as that they are not Tares to be burnt, but Wheat to be gathered into the Garner at the last day. For by Lilies, as hath been shown before, the most excellent of God's servants may well be set forth for their whiteness, and spotlesnesse in regard of sin, as the Church was said before to be without spot.

Justus Orgel. because the Navell is in the midst of the body, hereby understands such as are virtuous, because virtue is in the midst; and because that the holy Scriptures, and continual exercising of a man's self herein, are a means of attaining this grace, they are said not to be without liquor, because that hereby they are filled with living water: and they are turnable, in respect of their ready obedience to God in everything; and because that by this means they have that within them where-with others may be fed and sustained, they are likened to a belly, as an heap of wheat.

But Ainsworth herein best of all; The Church is likened to a Mother, that first nourisheth her Child by her Navell, which wanteth no liquor fit for nourishment, because she is full of Wine, and Milk, and in her belly her young lie and grow as wheat in the field till the Harvest, when it is cut down and laid upon a Stack, for which it is said to be as an heap of wheat: and because a Stack being thus made, a fence used to be made about it, Lilies are said to be set about this heap; That is, the Children of the Church are fenced with innocence, and blamelesnesse of life, whereby through the guidance of the Spirit they are kept from the spots of sin, where-with the wicked of the world are defiled. Thus he; although not altogether in these words, but in this sense, wherein the same is said in effect with that of Gregory, touching the Goblet, expounded of Preachers, because that in further declaring how the Church nourisheth her young in her womb, as a Mother, he saith, that Paul according to this speaks of himself as Mother, saying, My little Children, of whom I travel again in birth, till Christ be formed in you. And for that of her belly, there is in his exposition little difference from this.

Thy breasts are like two young Roes, that are twins. Having shown the state of the Children of the Church, being but yet conceived, and lying in the womb, and brought newly forth; as wheat being ripe is taken and laid upon a Stacke, or heap, now he showeth how these her Children are always nourished after, as long as they live in this world, viz. by her two Breasts; That is, as hath been before shown upon chap. 4. 5, the sincere milk of pure Doctrine, out of the two Testaments, which are as twins, because both alike; and who so takes away one of them, as the Antinomians of old did the Old Testament, holding only the New, they rob the Children of God of one of their Breasts; and they that having sucked these Breasts formerly, through the Ministry opening them unto them, but now either fall immediately to them, despising the help of the Ministry, or pretending new revelations from God, slight them, instead of Milk suck poison, to the destruction of their souls. And thus Justus Orgel. understands these two breasts; but others not so aptly, two people's, Jews and Gentiles, because Breasts are such things, as whereby Children are nourished, and not the Children themselves; wherefore that Church, which holdeth forth both these, and these only, is the true Spouse of Christ, all others being but Strumpets, and to be taken heed of.

Thy neck is as a tower of Ivorie, thy eyes as the Fish-ponds of Heshbon, by the gates of Beth rabbim, thy nose as the tower of Lebanon, which looks towards Damascus. Of the Spouses neck like a tower, see before, chap. 4. 4. but as there it is said to be the Tower of David, so here a tower of Ivorie, thereby her strength being set forth, here her bright, and white shining, through holiness and purity of Doctrine and life. Her eyes called also Doves eyes, chap. 4. 1. are here likened to Fish-ponds of Heshbon; That is, Fish-ponds artificially made; for the word signifieth device, or cogitation, implying study and invention in the making hereof, so as that they might be an ornament to the Land, as well as a blessing, as Pools, or Ponds were in that hot Country. Heshbon was a fruitful Country, where Sihon dwelt, it was the Lot of the Reubenites; to the Ponds here the Spouses eyes are compared, for their clearness, so that as in clear waters things are seen, as in a Glass, so in the Ponds of the Church, that is, the holy Scriptures; for hereby a man may see his face as in a Glass, to wash away the blemishes hereof, and these are artificially made by the greatest Artist in the world, even by the invention of the Spirit of God; and they are likened to Fish-ponds, because that men being taken by the preaching of the Word are here put, when they are required to meditate hereupon, and to keep in all things within the compass hereof, and men, as Christ hath taught us, are as Fishes, where he saith to his Apostles, I will make you fishers of men.

Some will have the similitude to stand in the faithfulls weeping abundantly, upon the consideration of their sins, as Gregory; but Ainsworth is either for this, or the other, by the gates of Beth Rabbim; that is, being interpreted, the house of many; That is, these Ponds are so placed, as that they are not shut up from the multitude, but many, yea even all that will, may have them in their private houses, and read them, and hereby see themselves, as was said before, to reform what is amiss, and to be confirmed in that which is good. Thy nose as the tower of Lebanon, that looks towards Damascus; the Nose is the organ of the sense of smelling, whereby a man distinguisheth between sweet and stinking, the discerning faculty of the Church is hereby set forth, betwixt Apostolical Doctrine, which is commended as a sweet odour to God in every place, and the stinking smell of the Apostaticall, who going from the truth, teach their own erroneous imaginations: and when the faithful do thus, they are as the strong Tower of Lebanon, on the North parts of the Land towards Damascus, the head City of Syria, a Country of enemies to God's people, as the holy History showeth; That is, they stand stoutly to the maintaining of the Truth, as Soldiers, in a strong tower against Spiritual enemies, set forth by Damascus, and the Syrians inhabiting there, which had the name from Blood, for so 〈 in non-Latin alphabet 〉 signifieth; the wicked, whether Satan, or his instruments being hereby denoted, whose hands for their wickedness are said by the Prophet to be full of blood, as this City Damseck; that is, a sack full of blood, in the Hebrew tongue.

Thine head upon thee is like Carmell, and thy hair like purple, the King is held in thy Galleries. By head upon her, here may be understood the tire of her head, and the word Carmel signifieth a scarlet color, and therefore the rich attire of her head may be hereby denoted, as well as her hair, which is likened to purple, for the purple strings, or ribbonds about it; for these were the colors which [Note.] were worn by Princes, and now ascribed to this Princes daughter, the Church. By the head understand the mind, by the hairs the cogitations; because as the hairs come from the head, so cogitations come from the mind, and all these in the faithful are royally adorned, their mind and thoughts being set upon nothing, but royal and glorious things, which pertain to the kingdom of Heaven; and herein standeth the chief part of their excellency; but to be worldly-minded is a baseness, and therefore forbidden to all that are risen with Christ, set not your minds on things below, but upon things above. This Gregory hath in part, but he first understandeth by her head, Christ, but very unaptly here, seeing Christ is here describing his Church, considered apart from him. But Carmell is also the proper name of a fruitful place, for which it is said, that the Church under the Gospel should be as Carmel, Esa. 35. 2. Jer. 50. 19. but that hath no place here. The King is held in thy Galleries; That is, Christ is so taken with the beauty of the souls that are such, that he is held, and tied, as by bands, by the love of them, that he cannot go from them; which seemeth to be spoken in allusion to the Harlots holding of a fleshly man, where it is said, Whose hands are bands; the word 〈 in non-Latin alphabet 〉 rebatim signifieth as Galleries, so Channels, as Gen. 30. 38. or watering troughs, and therefore the vulgar renders it, joined by the Kings Channels: but it it being thus rendered, Gregory giveth no exposition.

Thy stature is like a Palme-tree, thy breasts like clusters of Grapes. The Palme-tree, saith Gregory, groweth up slender, to a great height; so the Christian at the first but little in grace, or having but a small measure of grace and knowledge, in time ascendeth very high, and is eminent in both. And as Clusters of Grapes yield sweet juice, so such a person, out of the two breasts, the Love of God, and of his Neighbor.

Ainsworth saith, that the faithful is compared to the Palnte-tree, because it groweth strait up, and cannot by hanging weights thereon be made crooked, or to bow, and it is always green, and yieldeth most sweet fruit; wherefore in the Psalms also, the righteous are compared to a Palme, or Date-tree, as it may be rendered here. It is meant then, that the faithful, whatsoever they suffer, cannot in their minds be depressed, but still they are erected and tending towards heaven, to the end of their days; and they bear the best fruits of Love, meekness, humility, justice, beneficence, patience, &c. For her breasts, not thinking that he had said enough hereof, verse. 3. in comparing them to twinne-rees, he here sets them forth by another comparison, whereby happily something else is set forth, according to the Allegory of Gregory before going.

I said, I will go up to the Palme-tree, I will take hold of the boughs thereof now, also thy brethren shall be as clusters of the Vine, and the smell of thy nose like apples. The vulgar, I will take of the fruit thereof; which Gregory expoundeth thus: I will go up to the Cross, and there suffer, and take of the fruits of my sufferings to give unto thee, even justification from all sin, and being made partaker of this fruit, now thy breasts shall be indeed as clusters of the Vine, yielding pleasant liquor for thy children to suck comfort from. And for the next words, the smell of thy nose is like apples, he reading it, the smell of thy mouth, saith, that the sweetness of Divine teaching, which cometh from the mouth of the faithful Teacher is hereby meant, this is like those Apples that are called Pomgranats, which smell sweet, and taste sweet being opened, as being full of pleasant fruit: and because they are covered over with a red bark, they denote the Martyrs in special red, by the shedding of their blood for Christ, their constant confessing of him with their mouths to the death, giving this sweet smell; and the word 〈 in non-Latin alphabet 〉 here used, signifieth either face or nose, and therefore the mouth being part of the face may be understood hereby, and so it agreeth best; yet Ainsworth saith, that the breath coming out by the Nose may be meant, which when it is sweet, showeth that the inward parts are uncorrupt; therefore in commending the smell of her nose, her inward soundness is commended in her heart, she speaking, and doing all things out of an upright heart. For the word expounded by Pomgranats, it agreeth not, for they be Apples, that are here spoken of, by the same word that went before, chap. 2. 5. For his going up to the Palme-tree, as the Church was, verse 7. hereunto compared, so now the tree upon which Christ hanged; yet some understand the same Church, to the top of which Christ ascendeth, in going to lay hold upon the boughs, (for in a Palme-tree the boughs are altogether on the top, none on the body, and at the top of the boughs is all the fruit) his acceptation of her fruit before spoken of is here set forth, the fruits that come from her head, meditations, and utterance of words for edification, and of her breasts the virtues and graces harboured here, which are pleasant to God, as the fruit of the vine.

The roof of thy mouth like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak; the vulgar, for the roof of thy mouth, hath it, thy throat, worthy my beloveds drinking, and ruminating with his lips and teeth, and the word 〈 in non-Latin alphabet 〉 signifieth either thy palate, or throat; and being expounded throat, Gregory expounds it of Preachers, whose Sermons uttered through their throat, are inebriating, and cheering the Hearers, like the best wine. For the next words, they are word for word according to the Hebrew, going to my beloved aright, or in rectitudes, related lips and teeth; this by Gregory is understood, as spoken by the Church touching Christ, he having said, thy throat is as the best wine, replieth, going down with pleasure to my beloved, and meditated upon by such as hear things uttered out of the throat before spoken of; even as clean Beasts chew the Cud with lips and teeth, such as it is necessary all Christians should be, and not read or hear the Word only, not ruminating; for whose do thus, are as unclean beasts, which God accepteth not of. And this doth not much differ from the Hebrew, if the last word be 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 signifieth a tooth, but because it is 〈 in non-Latin alphabet 〉 signifying such as are asleep, the New Translation is rather to be preferred, making to speak the lips of those that be asleep; That is the most drowsy, and at other times of little speech, but now most talk ative, being inebriated with this spiritual wine, that was said in the words before to move aright for so the words 〈 in non-Latin alphabet 〉 may well be rendered, and this is spoken according to the common saying, Whom have not full cups made eloquent? And it is noted of the Apostles, when they were filled with the Spirit, that they spake so, as that their Auditors said, they were full of new wine. The sleepers here spoken of are such, as before this wine entering into them slept in sin, who are bidden to awake, and to awake and sing, being sleep, or dead in sin, and mute in respect of the things of God, as all men are before they be thus awaked, as is commonly to be seen in most; they are full of talk, when they meet about other things, but of things pertaining to godliness not a word cometh from them, which argueth them all to be thus dead; although [Note.] they hear Sermons, as the best wine most delightful, yet none of them enter in, but are to them as precious liquor of the Grapes, spilled upon the ground.

I am my beloved's &c. A repetition of that which was said before, chap. 6. 3. and spoken now by the Spouse out of her joy, for her being made complete by the calling of the Jews, as is before said.

Come (my beloved) let us go into the field, let us tarry in the villages, let us go up early to the vine-yards, let us see whether the vine flourisheth; whether the tender grapes appear, and the Pomgranats bud forth, there will I give thee my loves. Hereby saith Gregory, is set forth, how the faithful soul having tasted of the sweetness of the knowledge and love of Christ, is desirous that others, who have not yet attained to this knowledge, may be brought unto it also; for what is the field into which she desireth Christ to go with her, but the wide world, wherein are innumerable Towns, and Villages wanting this knowledge? therefore she desireth him to go with her amongst them, to preach unto, and enlighten them everywhere, that are yet in darkness, for so it is said in the Parable of the Wheat and Tares, the field is the world. He cometh into the field then, when his coming into the world, by being conceived by the Holy Ghost in the womb of the Virgin Mary, this holy Seed being sown therein, as in a field, is preached and taught; and into the Villages, when he was preached amongst the Gentiles; and he goeth into the Vine-yard to visit it, when after his Resurrection, ascending up into Heaven, he sitteth there in Majesty and Power, defending his Church, his Vine-yard in all places, being with his everywhere, to the end of the world.

And what else doth the Lord here? visit to see whether the Vine flourisheth, what accession of souls is made daily to the Church, that shall be saved, and for such as be added, if they be tender and young Christians newly come in, whether any increase of knowledge and grace appeareth in them, set forth by the tender Grapes; if they be more perfect ones, whether they be still going on to more perfection, as the Apostle Paul did; for the Lord hath an eye to all that are in his Church, and looks that there should be in everyone a proficiency, according to his proportion, and stature in Christ, there I will give thee my loves; the Vulgar, my breasts; which the Church gives to Christ, when to his members, by holding out unto them the two Testaments yielding sincere milk for their nourishment unto eternal life. Of going to see whether the Vine flourisheth, and the Pomgranats budded, he spake before, Chap. 6. 11. which, as was there expounded, was spoken by way of Prophesying of the conversion of the Jews; now the same is more particularly set forth, and in what order it should be; First, the Gospel should go out into all the world, for this is the field here spoken of, into which Christ went with his Apostles, when sending them to reach and baptize all Nations, he went with them, accompanying their teaching with Miracles, and then they abode, and lodged, as it were, in the Villages of the Gentiles, when their going to preach amongst them, took effect to their conversion. Then to show, that after this, the Jews, who at the first rejected it, should embrace the Gospel also, it is said, Let us go into the vine-yard, &c. for what is the vine-yard of the Lord of Hosts, but Judah, as the Prophet speaketh? and here then shall the vine flourish, and the tender Grapes put forth, and the Pomgranats bud, by the coming in of the common sort, like tender children in knowledge, and of the more perfect and expert in the Word of God, that is, Rabbins and Teachers; and this being done, the Church giveth unto Christ her Loves, or Breasts, he being as much delighted here-with, as a man with the love of his dear Wife, who after going astray, turneth again unto him with all her heart, and doth all Offices of love and subjection to him; or as a child, by sucking most sweet milk out of the Mothers breasts, although he hath no need of it, but the Church to suck the breasts of his consolations.

The Mandrakes give a smell, and at our gates are all manner of pleasant fruits, both new and old, which I have laid up for thee my beloved. By the Mandrakes Gregory understandeth fruits, both medicinal and sweet, and by them all such in the Church of God, as by their good fame yield a sweet favor, being public persons, set forth by Gates, because there such used to sit: but here it is to be applied to public Teachers, who are as Physicians, by their wholesome Doctrines healing the diseases of men's souls, and have Store-houses, out of which they bring forth to these Gates, or public places, instructions out of the New Testament, and out of the Old, according to the one, teaching Christ's Incarnation, Death, and Resurrection, as they are plainly herein set forth, and out of the other, opening the same, by showing the mystical understanding of all the Sacrifices, and old Rites, and types of the Old Testament: and these are said to be aid up for Christ, because he is here-with well pleased, as men with the sweetest fruits which can be kept for them, and brought forth and presented to them.

To the same effect Justus Orgel. but he will have such compared to Mandrakes also, for their being deep rooted, and grounded in the love of Christ, as Mandrakes are in the ground.

Ainsworth referring us to the History Gen. 30: 14. of Mandrakes found in the wheat harvest in the fields, saith, that they set forth fruits, both sweet and pleasant to behold, exceeding those that we have nowadays, and that the Graces of God in his Church are hereby set forth, and are said to be at our doors, in opposition to the fields, wherein those grew of old, the faithful having them everywhere amongst them, when by heavenly teaching, and godly living, they give a sweet smell; and such fruits laid up for Christ were the faithful of old, and those newly springing up, and brought forth under the Gospel anew. And they are said to be laid up for Christ, because that in the holy Scriptures their famous acts and virtues are recorded, all tending to guide us to him, for which our Lord saith; Every Scribe instructed to the kingdom of Heaven, is like unto an Housholder, that bringeth out of his treasury things both new and old.

CHAP. VIII.

O That thou wert as my brother, that sucked the breasts of my mother, when I should find thee without I would kiss thee, yet I should not be despised. Here the Church is brought in, speaking to Christ in those days, wherein this was written, he being not yet come in the flesh; and it serveth to show the longing desire of the faithful after his coming, as is expressed by the Prophet Isaiah saying, O that thou wouldest break the heavens, and come down; and likewise by David, who saith the same. And the Spouse's ready receiving of Christ, which was without, that is, the Church of the Gentiles, is here intimated, in that he saith, When I should find thee without; that is, standing without doors, being by the Jews, through their hardening their hearts, shut out. See chap. 5. 2. I would kiss thee; That is, for love submit myself unto thee, as Princes are exhorted to kiss the Son. Yet I should not be despised; Hebr. yea they will not despise me; That is, so doing. I should not make myself despicable, as an impudent woman, that findeth a man and kisseth him, as Prov. 7. because this expression of my love cometh from the Spirit, setting me at liberty to serve God for love, whereas before being in bondage, I did it for fear. Thus the Church before the coming of Christ, showing her expectation of his coming of woman, such as every other man's mother is, and of his sucking her breasts, and being nourished and brought up, as other children are.

I would lead thee, and bring thee into my mothers house, who would instruct me, I would cause thee to drink of spiced wine, of the juice of my Pomgranats. This, saith Gregory, is Prophesy of the Jewish Church, which at the first rejected Christ, but afterwards being converted, brings Christ into her mothers house, that is, by setting up the preaching of him in her Synagogues; and she saith, I would cause thee to drink spiced wine, of the juice of my Pomgranats; that is, refresh thee with the courageous suffering of my Martyrs in fighting against the Antichrist. Ainsworth referreth it to the same Church spoken of, verse 1. and for her saying, who would instruct me, he understandeth this of Christ, thus entertained into the heart by faith. for such as fear him, he teacheth in the way wherein they should go; and the Church, or Soul, being thus taught by her graces, delighteth Christ, as with spiced wine, to make it taste more pleasantly a man is delighted. For my part, I hold that the Church of the Gentiles which was said before to find him without, goeth on in expressing her great desire of Christ, come by his Incarnation, showing, that she would make him most welcome, by all the means that she could.

For the next words, verse 3. they are the same with chap. 2. 6. His right hand should be under my head, &c. and therefore see the exposition there, and likewise verse 4. with chap. 2. 7.

Who is this that cometh up from the wilderness, leaning upon her beloved, I raised thee up under the Apple-tree, there thy mother brought thee forth, &c. She that is said here to ascend out of the Wilderness, saith Gregory, is any faithful soul, which being converted cometh, as it were, out of a wilderness of sin and misery, affording no true comfort to such as continue therein, that is, in the state of corruption; but now such a soul is said to lean upon her beloved, that is, to depend only upon Christ for the comfort of justification from all her sins.

Then Christ her beloved speaketh, I raised thee up under the Apple-tree; showing whom she might thank for her coming into this comfortable estate, and from the other so miserable, even that sweet fruit which hung upon the Cross, compared before to Apples, and now the Tree of the Cross for his hanging thereon called the Apple-tree, bearing this precious fruit, by believing in, and turning to whom we are raised up from the death of sin, to the life of Grace, and Righteousness, and shall finally be raised up after death to life everlasting.

For the next words, There thy mother brought thee forth, the vulgar followed by Gregory hath it, there thy mother was corrupted, and the word 〈 in non-Latin alphabet 〉 signifieth either to corrupt, or to bring forth; but he expounds it of the foul sin, whereby the Jewish Synagogue corrupted her self, by causing Christ to be crucified, under which Apple-tree he findeth at length the Daughter of this Synagogue lying still in the same sin, by infidelity, and raised her up, by converting her to the faith, through his great grace and mercy; and this exposition I take to be right, although Ainsworth expounds, and renders the last words otherwise; there thy mother brought thee forth; that is, the Preachers of the Gospel, by great labor and pains formed thee to this: and these words, I raised thee up under the apple-tree; he expoundeth of the Church, speaking to some new company of believers coming in, from the multitude of the wicked of this world, as from a wilderness, where no comfort is to be had, but all misery: but how forced this is, let the Reader judge. That a new company of believers not before converted is here spoken of, I deny not; for I conceive it to be spoken again of the converted Jews, of whom so much was said before: but because it is not in man, but God only, to raise up from sin and infidelity to faith, how can it be spoken in the person of any Church, I raised thee under the Apple-tree? but I thy Redeemer raised thee under myself, from that miserable estate, to that hope wherein thou now standest; but thy mother that bare thee corrupted thee, by oppugning me, and teaching thee to curse, and abjure me; yea she most shamefully corrupted thee, and therefore to he disgrace I speak it over again.

Set me as a seal upon thy heart, as a seal upon thine arm, for Love is strong as Death, Jealousy is cruel as the Grave; the coals thereof as coals of fire, which hath a most vehement flame. Christ is set upon the heart of the Spouse, saith Gregory, who taketh these words to be his also, when the soul heartily loveth him; for Love is his Seal, or Mark, as it were, whereby we may be known to be his Disciples; and he is set upon her arms when she doth so, as a most earnest affection to Christ requireth, that is, feedeth his poor members, followeth him in meekness, holiness, lowliness, and suffering for his sake. And to show that such love is meant, it followeth, For Love is strong as Death, and Jealousy is cruel, &c. As if he had said; If thou lovest me, as thou shouldest do, an impression of the love of me being made in thy heart, as by a seal, this love would be as strong in thee to subdue any contrary motions arising from the flesh as Death, against which nothing living can stand, when it striketh, and thy jealousy arising from this love, and the hatred of anything done against me, would be as one raging▪ and cruel against any corrival wronging him in his love; for in this case he will show him no favor, but killing, and slaying; so the soul, in which the love of Christ is sealed, is hot and zealous, as coals of fire against anything, wherein Spiritual whoredom, which is against him, lieth, whether by the worshipping of Idols, or Images, or the great Idols of the World, Profit, causing stealing, lying, forswearing, cursing, fraud, oppression, or any other unjust dealing; or Pleasure, causing Gluttony, Drunkenness, Adultery, Fornication, or sensual living any way; First, not to endure any of these things in himself; Secondly, neither in others, but to his power opposing them, with all fervency and heat, as of the most vehement fire.

Junius, and Ainsworth, and some others, taking this to be the speech of the Spouse, expound it of her desiring Christ to think continually upon her, as having an impression of the love of her made in his heart, and to manifest it, by stretching out his arm to defend her in all dangers, and for this she pleadeth her earnest love to him, so that threatenings with death, or the greatest rage of Tyrants, could not beat her here-from. I prefer the former.

Many waters cannot quench Love, neither can the floods drown it; if a man would give all the substance of his house for love, it would be utterly contemned. He goeth on in setting forth the nature of this love unto Christ, many waters cannot quench it; That is, he in whom the love of Christ is, by sufferings to which he is put for his sake, cannot be made to do anything here-against, yea although Persecutions increase like a flood; for he that so loveth him, will rather bear anything, to the loss of his life, then to the extinguishing of the fire of his love. If a man would give all the substance of his house, &c. That is, the love of Christ is so predominant in the heart of a true Christian, that if he must lose all his goods, and be exposed to extreme poverty for his sake, yet he would not weigh it, or be moved hereby, because he counteth all these things vain in comparison of Christ, and the benefit coming by him to his soul,; thus Gregory. But Justus Orgel. understandeth, as a further commendation of the love of Christ thus; It is so excellent, as that if a man would give all his goods to the poor, thinking for this to be accepted, without it, all this would be taken before God as naught worth. Ainsworth, it is meant, That Love, as none other grace of God, is to be attained by money, but is God's free gift. Junius, Love is not only unextinguishable by the waters of calamity before spoken of, but by any the greatest gifts, or rewards. For as he that truly loveth God, cannot by sufferings be terrified so, as not courageously to persist herein; so if he should be offered abundance of treasure to forsake the Lord, and his Law, he would utterly contemn it; and this I take to be the best, because it is most probable, that both sorts of temptations to make men Apostatize are here spoken of; the one by threatenings, the other by promises: as one of the seven brethren that suffered death for God's Law, having ample rewards promised him, if he would yield to the Tyrant, despised them all, preferring for the love of God rather to die in his cause. And herein Balaam himself spake right religiously, when Balac promised to promote him to honor; If he would give me his house full of gold and silver, I will speak none other words, but what God shall put into my mouth. This then is a Touch-stone, whereby to try our love; not everyone that saith, I love God, loveth him, but he [Note.] that being tried, shrinks not from his truth, for any fear of danger, or hope of reward.

We have a little Sister, and she hath no breasts, what shall we do for our Sister, in the day when she shall be spoken for? The Lord having hitherto confirmed the Church of the Jews in his love, never more to be beaten from it, after that she hath once embraced it; now beginneth to declare another new Church yet remaining to be gathered after the fore-said conversion of the Jews, of such Countries and Nations, as never before received the Gospel, as of Turks, and Tartars, Chinois, and Americans: for all Nations are Christ's inheritance, and the uttermost parts of the earth his possession: and he must rule from Sea to Sea, and to the worlds end; and of this the Prophet Isaiah speaketh, as which should be fulfilled in the last days, when an universal peace shall be, and no more wars, as have always hitherto been; neither hath the Mountain of the Lord's house ever yet been so high exalted, that is, the Jewish Nation; but this is yet to come, when the whole Nation shall embrace the faith. If that of the Apostle shall seem to make against this, where he saith, Blindness is happened to Israel in part, till the fullness of the Gentiles shall come in, as I have also sometime thought, those words, I take it now, do not necessarily imply it, but the coming in to the faith of all those who are called, all the Nations under heaven, Act. 2. and of all others then known, as the Americans were not, and many others, amongst whom the Gospel hath been received, have again revolted from it, but must come in again; or else how can Christ reign over them all at the same time? Of this Church then here. after to be gathered, I think it may be best conceived, that it is prophesied here; And she is called a little Sister, having yet no breasts, because not grown to the state of a woman, to afford the nourishment of teaching to her young ones; yet she is a Sister, so called, because she shall be one. And the Lord speaks in the plural number, saith Ainsworth, We have a little sister, to intimate the triplicity of persons in the unity of the God-head; and he also saith, that this is spoken of a new Church arising. But touching the Trinity herein implied, I assent not unto him, because that chap. 7. 11, 12. it is likewise spoken in the plural, where Christ and the Church are manifestly brought in together speaking; and so likewise, as I rather take it, here he joineth faithful teachers to him, who are said to be Laborers together with the Lord, because that by the Ministry of such this new Church should be built.

Gregory by this little Sister, understandeth the Apostles, before the coming down of the Holy Ghost upon them, for then they were little in courage for Christ, when as Peter, the chief of them, was afraid of a silly Maid, and denied Christ at her speech, and they all fled from him, and hid themselves, keeping close in an upper room for fear; but the Holy Ghost being given, they were as a strong wall, or tower, as a door of utterance of the marvelous things of God, which they spake with all boldness; and closed in with Cedar, that is, a company of believers coming about them, as an ornament unto them, as a Cedar Porch is to a door of an house.

Justus Orgel. understands the Church of the Gentiles, being at their first conversion very ignorant, and without Teachers, and so without breasts, till that they had some ordained them by Paul and Barnabas, and after that by Timothy, and Titus; which being done they were as a wall, with a tower, and a door, so set forth, as was said before. But the order of time agreeth not to either of these, since this is spoken after that of the Jews coming in, towards the end of the world, and being so excessively zealous for Christ; wherefore I think it evident, that such a new Church is meant, as I have spoken before of, the time of whose Espousals is not yet come.

If she be a wall, we will build upon her a Palace of silver; if she be a door, we will inclose her with boards of Cedar. By wall here we may understand with Ainsworth, a City fenced with walls and gates; because a door is also spoken of, the meaning is, when by our labors she shall become strong in the faith, as the walls of a City, to which the Church is compared, Matth. 5. she shall be beautified, as by a palace of silver, through purity and holiness, which shall shine in her, and being as a door, or gate, to let in friends, and to keep out enemies, through vigilancy, and watchfulness, she shall now, as a complete temple, as the Temple of old, be enclosed, and be an house, made as it were, of Cedar, goodly to behold, sweet and incorruptible. And by this name of walls and gates the Church of Christ is often spoken of, as Esa. 26. 1. Chap. 66. 18. Thou shalt call thy walls salvation; and such she saith by and by that she is.

I am a wall, and my breasts as towers, then was I in his sight as one that found favor. And such is every true Church of Christ, and every true faithful soul, neither can he be in favor with Christ that is not such, that is, strong through faith, to stand against the assaults of all Spiritual enemies, and persecutions of Tyrants in the world; as God said to Jeremy, that he would make him as a brazen [Note.] wall, and an Iron pillar. 2. As a palace for God to dwell in, as being one in whom there is an heart continually lifted up in prayer. 3. Having breasts, as towers, so great, and so full through abundance of the Milk of Divine doctrine contained therein, whereby to be defended in all times of being assaulted by temptations, as Christ by the word confounded the Devil tempting him. 4. A door of a mouth, to utter words to edification of the Hearers, and that incorruptible, as out of which no corrupt communication ever cometh, for such is this Church that findeth favor, in these two verses propounded to be.

Solomon had a vine-yard at Baal Hamon, he let out the vine-yard to Keepers everyone for the fruit thereof was to bring a thousand pieces of silver. The Vine-yard of Solomon, otherwise rendered the Pacificke here spoken of, saith Gregory, setteth forth the Church of the Jews, according to Esa, 5. who are the Lord's vine-yard, which Lord, for his peace-making by his blood, is called the Pacificke. This vine-yard he had, and let it out to Husband-men, that is, Moses and the Prophets, but by and by, as if he had forgotten himself, he saith, that these Husband-men were the Apostles, and other Believers of the primitive Church, who brought for the fruit each one a thousand pieces of silver, when they left all to follow Christ, and sold all, and brought and laid it at the Apostles feet, because a thousand is the number of perfection, and so may well set forth all that a man hath. And likewise he expoundeth ver: 12, both of their parting with all, and their remuneration two hundred; and Justus will have the 12. Apostles with their reward herein intimated, because that twelve multiplied by a hundred make twelve hundred, everyone having an hundred fold for all, which he left for Christ's sake, as the Lord hath promised; Who so leaveth father and mother, house and land, &c. shall have a hundred fold, &c. But if Christ be meant by Solomon, the Vine let out by him was that which was taken from the Jews, and let to other Husbandmen, the Preachers of the Gospel, to be kept by them, and the thousand silverlings cannot be the worldly goods which they left, but some benefit by them brought in to Christ. I rather hold therefore with Junius, that a comparison is here made betwixt Solomon's vine-yard, planted in a fruitful soil (as he renders it for Baal Haman signifying the Lord of a multitude, that is, bearing abundance of fruit) and the Church of Christ: As if he had said, Solomon's vine-yard indeed was a very fruitful one, but the fruits were not so great, as the fruits of my vine-yard, for it yielded but a thousand silverlings to him, mine a thousand to the Lord of the vine-yard, and two hundred to the Keepers; and whereas that was committed to the Keepers, the King being in another place, and the work done by his servants.

Mine is before me; mine eye being continually upon it, and my helping hand put to, for the causing of it upon my Keepers labor to yield the more fruits. These words then are manifestly the words of Christ, extolling his vine-yard, his Church, above Solomon's, for the fruitfulness thereof, although Ainsworth inclineth rather to think them to be the words of the Church; and whereas these words, mine is before me, may seem to make against it, he saith, she calleth the vine-yard hers, as chap. 1. 6. because committed to her keeping. But if the vine-yard be hers, in that sense, who be the Keepers, that share in the benefit, reaping two hundred silverlings to the Kings thousand. It is clear then, that Christ is brought in speaking here; but what mean these sums of money paid, as it were, rent to him, and wages to them? Sol. Fullness of glory to him set forth by a thousand, the number of perfection, and a great proportion of heavenly glory to the Apostles, and other Laborers in the vine-yard, the prime Preachers of the Word, set forth by two hundred, because whosoever leaveth friends, or possessions for Christ, shall receive an hundred fold; but when the Son of Man shall sit upon his Throne, ye that have followed me, saith Christ, shall sit upon twelve Thrones, &c. implying a greater reward, here set forth by two hundred, for their one hundred fold; or the words may have this exposition, Solomon's vine-yard put out to Keepers, yielded him from every Keeper a thousand silverlings, whereupon it is concluded by way of comparison, betwixt Christ's vine-yard and his, Thou (O Solomon) hast a thousand pieces of silver; and (which I omitted to speak of before) thy Keepers each one two hundred, but the vine-yard, which is mine, is before me; that is, I have more joy of my vine-yard, which is my Church, my Wife, for she is always with me, invested with heavenly glory, and so we together reap far more. Jun: I in the delight that I take in her being thus glorified, and she and her keepers in their partaking with me, of my Kingdom forever; so that here is [Note.] a Prophesy of the final end, to which all the amorous expressions before going tended, namely, the fullness of joy, which the Bride-groom and Bride have together in heaven, at the consummation of this world.

Thou that dwellest in the Gardens, the companions hearken to thy voice, cause me to hear it. Seeing these things shall be so, now I turn my speech again to thee (my Spouse) saith Christ, whilst thou art as a Garden, my pleasant place upon earth, let all my friends, thy companions hearken to thee, teaching how this felicity may be finally attained, and let me hear thy voice from time to time, uttered in prayers and praises continually.

Make haste my beloved, and be as a Roe upon the mountains of spices; See the like speech, chap. 2. 17. but here the Spouse desireth, that Christ's second coming may be with speed, as Revel. 22. that together with him she may be forever in the mountains of Spices; this wicked world being left, wherein there is nothing but sin and misery. And heaven, which is sometime set forth by the name of Hills, as where it is said, I have lifted up mine eyes to the hills, is here called mountains, as in the Garden of the Church, before a bed of Spices was spoken of, to intimate the surpassing pleasures, and joys, that shall be to the faithful there forever and ever.

The Song of Solomon, Paraphrased upon in Meeter.