Commentary on the Old Testament Volume 2-4

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, Open to me, my Spouse; That is, come forth out of your Cels, and preach unto, and reach my people, who are the hairs of my head, and my • ockes wet with dew of the night; That is, in a deplorable condition, as in a dark night abroad when it raineth, but by your instructions to be enlightened, and brought in; let the Reader follow which he pleaseth, but this last savoreth not to me, because sleeping is never taken for being vacant from public employment.

I have put off my coat, how shall I put it on, I have washed my feet, how shall I defile them? Here the Church yet resting, and sleeping in sin, answereth even under judgments, making delays and excuses for not turning; as one that hath put off his coat, and is gone to bed, having also washed his feet from sweat and filth at night, as was the manner of those that dwelt in such hot Countries, is unwilling, being called upon to rise and open the door, although to his friend, as is shown in the parable, Luke 13. so the people of God sleeping in sin, although God by knocking with his judgments awaketh them, yet they are loath to arise and come forth, as is commanded, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. It is then dangerous to sleep any time [Note.] in sin, and therefore as much to be taken heed of as the sleeping Disease, of which many in this Land in times past died; wherefore as then all means were used to keep men that were inclining to it, awake; So let us by all means keep ourselves from this sleeping, and if any man hath sinned, lie not in it by impenitency, but without delay shake it off by repentance.

My beloved put in his hand at the hole of the door, and my bowels were moved for him. The Spouse delaying to open to Christ, when she was moved hereunto by the Ministry of the Word outwardly, now showeth, that he put in his hand at the hole of the door, and then she was affected with grief for her unkind refusal to arise, and open to him; That is, to repent, being so lovingly invited hereunto.

By this putting in of his hand, Ainsworth understandeth his effectual moving of her by his Spirit, because when Luke would set forth with what efficacy the Apostles preached, it is said, The hand of the Lord was with them. When a soul is thus moved, although she stirred not before for God's knocking, by preaching, and by judgments, yet now she is deeply affected with sorrow, for this her hard-heartedness; for so this phrase is used, both by Isaiah mourning for Moab, and by Jeremiah mourning for Israel, and the Lord for Ephraim.

I rose up to open to my Beloved, and my hands dropped with Myrrh, and my fingers with sweet smelling Myrrh, upon the handles of the lock. The Church, or faithful soul being pierced with sorrow, for her negligence in rising and opening the door, by turning from sin; now proceedeth to other expressions of her repentance, she lieth not sleeping any longer, but immediately riseth up by repentance, and turning unto Christ, as godly sorrow is said to have these effects; carefulness, clearing of yourselves, indignation, fear, vohement desire, zeal, and reverence. Then she saith, that her hands and fingers dropped Myrrh, That is, she did not only cease and turn from sin, but with her hands did good works, which have a sweet smelling savor in the Lord's nostrils, for so a Sacrifice was, as this is called. The handles of the lock were the bolts of the door, and upon these the oil of Myrrh is said to drop, to intimate the making of them glib and easy to unbolt, which without oil sometime can hardly be opened.

I opened to my beloved, but my beloved had with-drawn himself, and was gone, my soul failed when he spake, I sought him, but I could not find him, I called, but he gave me no answer. Hereby is shown, that for sinning, and continuing some time securely in sin, even the faithful repenting now, and doing good works again are by the Lord neglected, and they cannot soon prevail [Note.] with him, to show them his favor, which is great and heavy temptation unto them, but just with God, because they are but dealt withal in their kind; he called to them, and they would not be forth-with moved, but in process of time, and therefore he likewise lends a deaf ear to them, calling to him, for their greater humiliation; and therefore let us take heed, that we harden not our hearts to go on in any sin, whilst it is called today; but if any man hath fallen through infirmity, let him with speed rise up again by repentance, for because David did not thus, but deferred almost an whole year, see with how much ado he obtained the restitution of God's favor.

The Watch-men that went about the City found me, they wounded me; the Keepers of the wall took my veil away from me. Here the misery of such a soul is further set forth, and the words imply her going further then to the door to open it, namely, into the streets of the City, to seek her beloved. But being there the Watch-men found her, and smote and wounded her. A like passage see before, chap. 3. 3. only there they are not said to have smitten her, as in this place, whereby is meant, that for her sin into which she fell, and wherein she lay, the Ministers of the Gospel taking her to be an Harlot, whose feet could not keep in the house, but carried her about the City at such an unseasonable time, smote her with their tongues by sharp censures, and reproofs, laying her open, as a vile woman, which is meant by taking away her veil, that was a sign of modesty. And hereby is intimated, that the dear servant of God falling by infirmity, [Note.] may not only be in a disconsolate estate for want of the present sense of God's favor restored, after his rising by repentance, but also have his discomfort aggravated by those, from whom she should have comfort. But even in this said condition such a soul still goeth on, in expressing her love to Christ, wherein she is inseparable from him whatsoever she suffereth, as verse 8.

I charge you (O daughters of Jerusalem) if ye find my Beloved, that ye tell him, I am sick of Love. Of her charging the daughters of Jerusalem in another case, see chap. 2. 7. and of her being sick of love, verse 5. Here is shown, how the faithful soul is not by any discouragements beaten off, from seeking after Christ, although she hath no present sense of his favor, and by his Ministers also she be hardly thought, and spoken of, for her sleeping before mentioned, yet she ceaseth not to publish his praises, and to commend him to others in the Church, meant by the daughters of Jerusalem, who are yet unconverted, and without Christ, which is intimated by her, saying, If ye find my beloved; but when ye shall find him, make known in your prayers my case unto him, and entreat him for me. Whence we may learn, that such as have found comfort in Christ, ought to pray for those, that are yet destitute thereof, but do earnestly desire it, and he that hath not yet the sense of it, should commend him to others, that they may be enamored upon him; as the Spouse here doth in the [Note.] verses following.

What is thy Beloved more then another's beloved, (O thou fairest amongst women) what is thy beloved, &c. that thou dost so charge us? Gregory, who understandeth by the Watch-men, Preachers, that by their words do so affect the hearts of the Hearers, as if they were pierced and wounded with sorrow for their sins, and by their pulling off her vale, their laying open to her that, under which, as a veil, anything lay hid, which it concerned her to know for her greater humiliation▪ will have by the daughters of Jerusalem the same Preachers understood, whom she desireth to commend her to God in their prayers. When she saith. If ye find, not meaning that they had not yet found Christ, but when in addressing yourselves unto him by prayer ye find comfort, I pray you remember me; and for her answer, telling them upon their question, what is thy Beloved?

My beloved is white, and ruddy, the chiefest amongst ten thousand; he saith, that they do not thus question, as if they were ignorant of him, but to provoke her to set him forth, and his praises, as she doth, verse 10, 11, 12, 13, 14, 15, 16. that all men might be stirred up to love, and to seek to be joined unto him also by faith and repentance; and this I take to be the best, for the Word of God is sharper then any two-edged sword, piercing the heart; and when Peter preached, they that heard him were pricked in their hearts. And it is unreasonable to hold, that any should be spoken to, to tell the Bride-groome that his Spouse is sick of Love, but Preachers, touching whom it is said, Is any man sick, let him send for the Elders of the Church, and they shall pray for him; if this shall seem to make against it, that they are called daughters of Jerusalem, not men, it is according to the phrase used, Prov. 9. Wisdom sent forth her Maids, whereby Preachers are undoubtedly meant.

In their questioning with her about Christ, they do but try, and take a taste, as it were, of her knowledge of Christ, as Teachers by their Office ought to do, being for this called Catechisers, and the instructed by them Catechised, as the word 〈 in non-Latin alphabet 〉 signifieth, although this be now to the great detriment of the Church much neglected. For the description of Christ, he is white and red; That is, the most beautiful and comely that can be, whereby yet the external beauty of his person is not so much meant, for he is said by the Prophet to be without form, or beauty. But he is white by his innocence, red, by having the sins of us all laid upon him, as cleanness from sin, and defilement by sin are set forth, the one by white, the other by red, and that the most pure white of Snow, and deepest died red of Scarlet, for so, Christ was made sin for us that knew no sin, that we might be made the righteousness of God through him.

Again, he is white as God, whose head, and hair, when he appeared to Daniel, was white as wool, red as man, Adam, signifying red earth, for he is called the second man, or Adam; red also he is by his Passions, in regard of which he is said to have come from Edom, his Garments all died red, and white for the victory, which he thus attained over all his enemies, and the peace and purity coming by him to Believers, for which they are said to be clothed with long white robes.

Lastly, in his Transfiguration, his Garments were white as snow, and his face shone as the bright and fiery red Sun; for chiefest of a thousand, Hebr. is 〈 in non-Latin alphabet 〉 elect, or chosen from out of ten thousand; That is, the most excellent of them all, and of all not only men, but Angels, who are sometimes set forth by ten thousands, and ten thousand times ten thousands; so Psal. 45. O thou the fairest amongst men; Then verse 11, 12, &c. followeth a description of him by his parts, his head, his eyes, his cheeks, his lips, hands, belly, legs, and mouth, all most amiable and lovely.

His head is as the most fine gold, his locks bushy, and black as a Reven. Who is Christ's Head, saith Gregory, but God, and he is likened to fine Gold, the most precious of all Mettals, because he is most glorious and excellent, all Creatures being vile in comparison of him; and who are his Haires but Believers, that by faith hang upon him; and they are said to be black as the Raven, because in their own eyes black through sin.

Ainsworth, by his head, understands his gold regiment of his Church, as he is her head, for Nebuchadnezzar a great and glorious King was set forth by an Image, the head whereof was of gold, to show his excellency above the Kings that reigned after him: The words here used signify both fineness, and firmness, and so his head of such gold showeth not only his excellent government, but also the firmness and stability of his Kingdom. By his hairs curled and black, he is set forth as young, and vigorous, full of strength and spirit, to overcome his enemies; as his white hairs, Revel. 1. set forth his antiquity, gravity, and wisdom; for black hair, and curled, show one strong, and full of vital heat; and white hairs one ancient, in whom is wisdom; in divers respects then his hairs are said sometime to be white, sometime black; so God is said sometime to dwell in the Light unaccessible, and sometime in dark and black Clouds, because that although he be of bright shining glory in heaven, yet to us upon earth he is covered with a black Cloud, that we cannot hear, see, or know him as he is; and this I take to be the best, but let the Reader judge, and follow which he pleaseth.

His eyes are like Doves eyes by the rivers of water, washed with milk, and fitly set. By Christ's eyes, Gregory understandeth here his Ministers, who in godly simplicity see into the mystical things of the Scriptures, for themselves and others, and therefore they are said to be by the waters, as Doves use to be, that they may therein see by the shadows of Birds flying over, when such are coming, as Hawkes that seek to devour them, that by diving into the water they may escape them; for even so, they being always conversant in the Holy Scriptures, hereby see the danger coming by Satan's temptations, and by means hereof shelter themselves, and are preserved from the evil of all temptations, because that hereby they know what is to be eschewed, and accordingly avoid the same. For the last words of the verse, he hath it. Et reddent juxta fluenta plenissima, And they shall render besides, or nigh to most full floods. Ainsworth, sitting in fullness, Hebr. sitting upon, or above fullness. A further description, saith Gregory, of the Scriptures, which are most full and perfect, to direct in all things, yea in the least matters what to avoid, and which to hokl and do, that the soul may be out of the danger of the Devil, and of all Seducers. Whence note, that then the Canonical Scriptures alone were held to be all-sufficient, and that there was no need of Apochryphals, or men's traditions, to [Note.] direct in matters of faith, or of good manners.

Ainsworth by these Doves eyes understandeth Christ's pure eyes, that look not at any iniquity to bear with it, but at virtue in his faithful people, to approve and reward it, and to keep inviolable his Marriage Covenant made with them forever. So the Church was said before to have Doves eyes also, Chap. 1. 15. 4. 1. By the rivers of water; In these words he only prosecuteth the Allegory, because Doves love to sit by waters, and white waters like milk, wherein they wash themselves from all filth, and in full waters, in which they most delight; or hereby is shown, eyes filling their holes, not sunk in their heads, as the eyes of some are which are decaying.

Junius also saith, As pearls set in gold Rings, and the washing with Milk setteth forth his shining whiteness, as of the white Dove. Justus Orgelitanus following Gregory in the former words, by the last, besides, or amongst the most full floods, understandeth the plentiful gifts of the Holy Ghost. And indeed they are not Christ's eyes which are here commended, but the waters of the rivers filling the banks; and therefore herein I subscribe to Justus, the full stream of graces in Christ are meant, of whose fullness we all receive. But whereas Gregory and he will have his Ministers meant here, I prefer Ainsworth, because his Ministers, as was shown before, were the eyes of the Church, which is not here described in any part but this; and for his being by the rivers of water, I understand his presence, and providence over his Word, and Church, consisting of many people's, who are likened to waters, over whom the great Whore asurpeth authority; and he is said to wash his eyes in milk, to denote further the purity thereof, because milk is white, and that which is pure is commonly set forth by the word white.

His cheeks are as a bed of spices, as sweet flowers, his lips like Lilies dropping sweet-smelling myrrh. Here Gregory again understandeth Christ's Ministers, as before upon chap. 4. but not rightly, for thus the Spouse and the Husband should be confounded together: by his cheeks therefore with others, the ruddy comliness of Christ like a bed of sweet Spices is set forth, giving a most sweet smell to such as come near unto him; and by his white lips, as his milky eyes before spoken of, the perfection of his comliness, in alluding to the white and red before mentioned, verse 10. only we are by the sweet spices and flowers, and myrrh, here further spoken of given to understand, that as he is most comely and amiable, so he is most odoriferous to draw us unto him, and for the same reason his mouth is also said to be most sweet, verse 16. his cheeks and lips thus compared setting forth his sweetness to the smell, and amiableness to the sight, to all that by faith look upon him; and his mouth, his sweetness to the ear in the gracious and comfortable words that flow there-from. For his sweetness in smell, see 2 Cor. 2. 15. Psal. 19 8. and to the sight, Revel. 1. and to the ear, Joh. 7. 37.

The Chaldee. Paraphrase by his head, understands the Law, by his hairs, the interpretation thereof, which is black to Transgressours, by his eyes, God's providence, and seeing for the good of his Church, providing her Teachers, Counselors, &c. and by his cheeks, the two Tables of the Law; but such interpretations are only illusions to draw the Reader from Christ.

His hands are as gold rings set with Berill, his belly as bright Ivorie, overlaid with Sapphires. By his hands, saith Gregory, Christ's works are to be understood, whereby they were adorned all with gold rings, set with precious stones, and so shall all theirs be that follow him in the kingdom of Heaven; by his belly his Mortality, yet turned into immortality, when he rose again from the Dead; for which it is said to be as bright Ivorie, which is durable, and of very long continuance, and by his being over-laid here with Sapphires, his bright shining glory in Heaven; like unto whom, who so riseth from sin to righteousness, shall have bodies shining in glory also.

The Hebrew word for belly is 〈 in non-Latin alphabet 〉 his bowels, setting forth his compassion over his people; this, saith Ainsworth, shineth like Ivorie over-laid with Sapphires, which be of an heavenly color; this I prefer, because I see no such good reason of taking it otherwise; but thus taken, it aptly followeth after hands doing good, to speak of bowels moving hereunto, and of Christ having compassion upon the hungry in the Wilderness, it is spoken, Mat. 14. 14.

His legs are as pillars of marble, set upon sockets of fine gold, his countenance as Lebanon, excellent as the Cedars. Gregory by legs or thighs here understands the Apostles sayings to be as pillars of Marble; That is, firm and stable, standing upon sockets of gold; That is the Prophets and their writings, which are most precious, and to be made great account of for their sure words, as St. Peter calleth them, saying, Ye have a sure word of prophesy; and according to this Peter, James, and John are said to be pillars. And to Lebanon, an high and white Mountain he is compared, because he is the stone cut out of a Mountain, of which Daniel speaketh, filling the whole earth, and white through his perfect purity.

And he is said also to be excellent as the Cedars, Hebr. elect as the Cedars, which if a man would choose from amongst all the trees in Lebanon, are above them all to be chosen for their tall stature, being above them, and for their sweet smell, and incorruptibility, for so Christ is in stature more tall then all other men, for he is above both men and Angels; all this is by others also assented to, but only they understand not by his legs his Apostles, because that although the Church be founded, and stands upon them, as upon pillars, and so is the ground and pillar of truth, yet it is improper to call them legs, as pillars upon, and by which Christ is borne up, for he is of himself most strong, and so stands firm against all oppugners; unless we shall say, that by their teaching and writings he is borne up in all places, when his truth is by them firmly upheld in all places, where the Gospel is embraced.

His mouth is most sweet, he is altogether lovely, this is my beloved (O ye daughters of Jerusalem.) By his mouth or throat, saith Gregory, understand his Testament, wherein he speaks most sweetly to every believing soul: and having said all this in the praise of Christ, she turneth again to the daughters of Jerusalem, by whom probably the Jews are meant, who shall finally be converted, and seeks to allure them unto him, as who would not be, considering all his excellencies; and to show what effect this her commendation shall one day take in the hearts of the Jews, who shall likewise be ravished with his love, and seek unto him, they reply, Chapter 6. 1. which Hebr. and in the vulgar is added to this Chapter.

Whither is thy beloved gone (O fairest among women) whither is thy beloved turned aside, that we may seek him with thee? And therefore although before upon verse 8, 9. the Daughters of Jerusalem have been expounded, as setting forth the Watch-men spoken of before that, yet upon further consideration understand we the Jews by them, who shall finally be converted, and the Spouse praising Christ unto them, is the present Church of the Gentiles, which shall be a means at length by her high commendations of Christ, to move the hearts of the Jews to turn unto him; yet this is by the same Gregory also understood of one Neighbor speaking to another of Christ, and the love of him being wrought in their hearts by hearing so much from others, who are already in him, they resolve to seek after him also.

Ainsworth understanding all that went before to be spoken by the preaching of the Word, noteth here what the power of the Word preached is; hereby such as are elect, but yet unconverted, are brought for the love of Christ, that is so amiable, to be converted to the seeking of him; we may take it either way, both as setting [Note.] this forth, whereby one Neighbor and friend should be stirred up, having found the sweetness of Christ, to be speaking hereof from time to time to one another, and also the future complying of the Jews with Christians, in seeking Christ together, that Christians not despairing of their conversion may by all means seek to allure, and win them to him.

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.