Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel

CHAP. II. Vers. 1. I am the Rose of Sharon]

THe Greek renders it, the flower of the field, that grows without man's labor, having Heaven for its Father, Earth for its Mother. So had Christ, made of a woman, manifested in the flesh, without Father as man, without Mother as God, Heb. 7.3. And Heb. 9.11. The Tabernacle of Christ's human Nature (so called, because therein the fullness of the Godhead dwelt bodily, Col. 2.9.) was not made with hands, that is, not by man's help; it was not of this building by the power of Nature. But as matter in the beginning of time was taken from man to make a woman, so matter in the fullness of time was taken from Woman to make the Man Christ Jesus: And as Eve was a true Woman without woman, so Christ was a true Man without man. He is called, filius hominis, but it is only of the feminine gender. He is the flower of the field, as here, the Stone cut out without hands, Dan. 2.45. the Phoenix that hath no Parents, the Pearl that is not made through any earthly copulation, but is begotten of the dew of Heaven. For as Pearls are bred in shell-fishes of a celestial humor, so was Christ, by heavenly influence, in the Virgins womb. But let us weigh the words as they are commonly rendered: Sharon was a most fruitful place situate under the hill Libanon, 1 Chron. 27.29. coupled with Carmel for excellency, Isa. 35.2. not more a field than a fold for flocks, Isa. 65.10. To a Rose (that Queen of flowers) here growing doth the Lord Christ fitly compare himself. This flower delights in shadowy places (and thence borroweth its name in the Original) it is orient of hiew, cold of complexion, but passing redolent, and of comfortable condition. Such a Flower is Jesus (saith an Expositor here) most delighted in temperate places, for hiew white and ruddy, the chiefest of ten thousand, a cooler to the conscience, but passing savoury, and comfortable to the distressed Patient.

And the Lily of the Vallyes] Or, low places, which are most fat and fertile. Christ is both Rose and Lily, which two put together make a gallant show, and beautify the bosoms of those that bear them; but nothing like as Christ doth those that have him dwelling in their hearts by Faith. These flowers do soon fade, and lose both beauty and sweetness: but so doth not Christ or his comforts. Tam recens mihi nunc Christus est, ac si hac hora fudisset sanguinem, saith Luther, Christ is as fresh to me now, as if he had shed his blood this very hour. He purposely compareth himself to a Vine, to a door, to bread, and many other excellent and necessary creatures, everywhere obvious, that therein (as in so many optic glasses) we may see him, and be transformed into him. For this it is also, that he here commends himself, not out of arrogancy or vain affectation of popular applause, but for our sakes doubtless, that we may take notice of his excellencies, and love him in sincerity. The Spouse also praiseth herself sometimes, not out of pride of her parts, but to show her thankfulness to Christ, from whom she had them.

Vers. 2. As the Lily among the Thorns] The Lily is white, pure and pleasant, having six leaves (and thence its name in Hebrew) and seven golden-coloured grains within it. The forty fifth Psalm (of like argument with this Song) is dedicated to him that excelleth upon Shoshannim, or upon this sixleaved flower the Lily. Moreover the chief City of Persia was called Shushan, from the multitude of Lilies growing there. Here Alexander found fifty thousand Talents of gold; the very stones of it are said to have been joined together with Gold. The Church is far richer, and fuller of beauty and bravery; but beset with thorns, such as Abimelech was, a right bramble indeed, that grew in the base hedge-row of a Concubine, and scratched and drew blood to purpose: wicked men are called Briers, Micah 7.4. thorns twisted and folded, Nahum 1.10. that hurt the earth, and those that handle them. Indeed they cannot be taken with hands, but the man that shall touch them must be fenced with Iron, and the staff of a spear. But God shall thrust them all away, seal. into hell, and they shall be utterly burnt with fire in the same place, 2 Sam. 23.6, 7. In the mean space, who will set the briers and thorns against me in battle, saith the Lord Christ (being jealous for his Spouse with a great jealousy, Zach. 1.14.) who dare do it? I would march against them, I would burn them together, Isa. 27.4. Sin or Sinai, a thorny place in the desert, where it rained down Quails and Manna from Heaven, was a type of the Church, flourishing in the midst of her enemies, like a Lily among thorns.

So is my Love amongst the Daughters] i. e. false Sisters, quae dicuntur spinae propter malignitatem morum; dicuntur filiae, propter communionem sacramentorum, saith Augustine: these are called thorns for the malignity of their manners, and Daughters for their profession and outward privileges. These prick, sting, and nettle the Church; they cannot but do their nature, till God take an order with them, till he bind them in bundles, and cast them into the furnace. But as the Lily is fresh and beautiful, and looks pleasantly (even that wild Lily that we call Wood-bind ) though among thorns: so should we amidst trouble. God hedgeth us about with these briars, that he may keep us within compass: he pricks us with these thorns, that he may let out our ill humors, O felices tribulos tribulationum! O happy thorns of tribulation, that open a vein for sin to gush out at! Be not weary, my son, of God's correction, saith Solomon, Prov. 3.11. Ne ejus castigationes ut spinas quasdam existimes tibi molestas, so Kabvenaki renders and expounds that text. Feel not God's corrections troublesome to thee, as thorns in thine eyes, or prickles in thy sides. Especially since, as Gideon, by threshing those churls of Succoth, with thorns and briars of the wilderness, taught them better behavior, so deals God by his people: his House of correction is his School of instruction, Psalm 94.12. (See my Love-tokens, pag. 144, 145, &c.) God sets these thorns, as he did those four horns, Zach. 1. to afflict his people which way soever they fled. Howbeit when they had pushed them to the Lord, there were four Carpenters set a work to cut them short enough, forever doing any further hurt.

Vers. 3. As the Apple-tree among the trees, &c.] Among wild trees, moss-begrown trees, trees that bring not forth meat for men, but mast for Hoggs. Such is every natural man, Rom. 11.24. Ephraim is an empty Vine, he beareth fruit to himself, Hos. 10.1. paltry-hedge-fruit. Oaks bring forth Apples, such as they are, and Acorns. But what saith our Savior, John 15.2. Every branch in me that beareth not fruit, he taketh away, and without me ye can do nothing, verse. 5. That is a true saying (though Spiera the Postiller censure it for a cruel sentence) Omnis vita infid elium peccatum est, & nihil bonum sine summo bono, The whole life of an unbeliever is sin: neither is there anything good without Christ the chiefest good. Here he is fitly compared by the Church to an Apple-tree, which yields both shade and food to the weary and hungry traveler; furnisheth him with whatsoever heart can wish, or need require. Christ is cornucopia, an Universal Good, All-sufficient and satisfactory, proportionable, and every way fitting to our necessities: It is not with Christ, as with Isaac, that had but one blessing: for in him are hid all the treasures of wisdom, and whatsoever worth, Col. 2.3. So that as a friend of Cyrus in Xenophon being asked where his treasure was, answered, 〈 in non-Latin alphabet 〉 , where Cyrus is my friend: so may a Christian better answer to the like question, 〈 in non-Latin alphabet 〉 , where the Lord Christ is my friend: For as sine Deo omnis copia est egestas, without Christ all plenty is scarcity; so with him there can be no want of anything that is good. In the fullness of his sufficiency he is in want, saith Job of a wicked man. Contrariwise the godly, in the fullness of his want, is in an All-sufficiency; because he is in Christ, who hath filled 〈 in non-Latin alphabet 〉 , the neuter gender, not only all the hearts of his people, but All things; he hath filled up that emptiness that was before in the creature, and made it satisfactory.

I sat down under his shadow with great delight] Heb. I delighted and sat down. The Church being scortcht with troubles without, and terrors within, ran to Christ for shelter, and found singular comfort, Psal. 91.1. Isa. 25.4. Tua praesentia, Domine, Laurentio ipsam craticulam dulcem fecit, saith an Antient; Philip Lantgrave of Hesse, being a long time prisoner under Charles the fifth, was demanded what upheld him all that time? Respondit, divinas Martyrum consolationes se sensisse, he answered, that Christ came in to him with such cordials, as kept up his spirits above belief. There be divine comforts that are felt by the suffering Saints, that others taste not of, nor themselves neither at other times. When the child is sick, out come the conserves and sweet-meats: Never sits he so much on his Mothers lap, and in her bosom, as then.

And his fruit was sweet to my taste] i. e. His word and promises, which I rolled as Sugar under my tongue, and sucked therehence more sweetness than Sampson did from his honey-comb, Psal. 19.10. & 119.103. Jer. 15.16. Luther said, he would not live in paradise, if he might without the Word, at cum verbo etiam in inferno facile est vivere, saith he, but with the Word he could live even in Hell itself. True it is, that those that have not the Spouses palate, find no such sweetness in Christ or his promises. Most men are so full gorged with the Devils dainties, so surfeited with sins sweetmeats, that they find no more relish in the good Word of God, than in the white of an Egg, or in a dry chip. These feed upon that now, that they must (without repentance) digest in Hell, there will be bitterness in the end. Whereas they that, by sucking those full-strutting breasts of consolation, the promises, have tasted and seen how good the Lord Christ is, as their souls are satisfied with fat things, full of marrow, with the very best of the best, Isa. 25.6. so he shall make them to drink abundantly of the river of his pleasures, Psal. 36.9. he shall take them into his Wine- • eller, and fill them with gladness.

Vers. 4. He brought me to the banqueting-house] Heb. to the house of Wine, where he giveth me that which is better than Apple-drink, as verse. 3. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ, 2 Cor. 1.5. The lower that ebb, the higher this tide: as is to be seen in the Martyrs, who went as merrily to die, as ever they did to dine; sang in the flames, and felt no more pain, than if they had lain upon beds of Roses. This their persecutors counted stupidity and vain-glory: but they knew not the power of the Spirit, and the force of Faith: as Mr. Philpot told scoffing Morgan, who coming to confer with him, asked him,

And his banner over me was love] As a Standard erected, as a banner displayed, so was the love of Christ shed abroad in her heart by the Holy Ghost: who had also (as a fruit of his love) set up a Standard in her against strong temptations and corruptions, Isa. 59.19. and thereby assured her of his special presence: like as where the colors are, there is the Captain, where the Standard, there the King. The wicked also have their banners of lust, covetousness, ambition, malice, under which they fight (as the Dragon and his viperous brood, Rev. 12.7.) against Christ and his people: but they may read their destiny, Isa. 8.9, 10. Associate yourselves, O ye people! stand to your arms, repair to your colors, &c. yet ye shall be broken in pieces, gird yourselves, and ye shall be broken in pieces, &c. Take counsel together, and it shall come to naught, &c. for God is with us, Immanuel is our General: And how many do you reckon him for? (as Antigonus once said to his soldiers, that feared their enemies numbers.) Surely if Christ be for us (and he is never from us, Matth. 28.20. but as Xerxes was wont to do, he pitcheth his tent, and sets up his Standard in the midst of his people, as once in the wilderness) who can be against us? Rom. 8.31. And though many be, yet No weapon that is formed against the Church shall prosper, (how should it, since she hath such a Champion as Christ, who is in love with her, and will take her part, fight her quarrel?) and every tongue that shall rise against thee in judgment, thou shalt condemn, Isa. 54.17. As the eclipsed Moon, by keeping her motion, wades out of the shadow, and recovers her splendor: So it shall be with the Spouse. Yea she shall be able to answer those that reproach and cast dirt upon her, for her keeping close to Christ's colors, and suffering hardship for him: as the Emperor Adrian did the Poet Florus, who sat on an Ale-bench and sang,

The witty Emperor replied upon him, as soon as he heard of it,

Vers. 5. Stay me with flagons] Not with cups or bowls only, but with flagons, larger measures of that Wine that was set before her in Christ's Wine-house. Comfort me with Apples, such as fall from Christ's Apple-tree, spoken of in the former verse, the precious mellifluous promises, which are sweet like the Apples of the Garden of Eden, as the Chaldee here hath it. Boulster me up with these: for I am even sinking and swooning with an excess of love, with an exuberancy of spiritual joy in God my Savior, such as I can hardly stand under. Stay me therefore (saith she to the Ministers, those pillars to support the weak, Gal. 2.9. and to comfort the feeble minded, 1 Thes. 5.14.) Stay me, or sustain me with flagons, comfort me with Apples. (Solinus tells of some near the River Ganges, that live odor pomorum sylvestrium, by the smell of Forest Apples, which is somewhat strange.)

For I am sick of love] Surprized with a love-qualm, as an honest Virgin may be, meeting her Love unawares, enjoying him in the fullness of joy, and fearing the loss of his company for a long season. This is timor amicalis, which Lombard thus describeth, ne offendamus quem diligimus, & ne ab eo separemur, The fear of love is, lest we should offend him whom our soul loveth, and so cause him to withdraw. Hic timor transit in charitatem, saith Gregory, This fear passeth into love, and overwhelms the spirit sometimes. This was it that made Jacob, when he saw nothing but visions of love and mercy, cry out, How dreadful is this place! This made that mixture of passions in those good women, that coming to look Christ, departed from the grave with fear and great joy. From this cause it was that Bernard, for a certain time after his conversion, remained as it were deprived of his senses by the excessive consolations he had from God. Cyprian writes to his friend Donatus, that before his conversion, he thought it impossible to find such raptures and ravishments, as now he did in a Christian course. He begins his Epistle thus, Accipe quod sentitur antequam discitur, &c. Augustine saith the like of himself: What inconceivable and unutterable ecstasies of joy then may we well think there is in Heaven, where the Lord Christ perpetually, and without intermission, manifesteth the most glorious and visible signs of his presence, and seals of his love? He pours forth all plenteous demonstrations of his goodness, to his Saints, and gives them eyes to see it, minds to conceive it: and then fills them with exceeding fullness of love to him again, so that they swim in pleasure, and are even overwhelmed with joy: a joy too big to enter into them, they must enter into it, Mat. 25.21. Oh pray! pray with that great Apostle that had been in Heaven, and seen that which eye never saw. that the eyes of your understanding being enlightened, you may know the love of Christ which passeth knowledge, and what is the riches of the glory of his inheritance in the Saints, Ephes. 1.18. & 3.19. A glory fitter to be believed, than possible to be discoursed. An exceeding excessive eternal weight of glory, 2 Cor. 4.17. Such a weight, as if the body were not upheld by the power of God, it were impossible but it should faint under it. How ready are our spirits to expire here, when any extraordinary unexpected comfort befalls us? The Church is sick of love. Jacob's heart fainted when he heard of Josephs life and honor in Egypt. The Queen of Sheba was astonied at Solomon's wisdom and magnificence, so that she had no spirit more in her. Viscount Lisley in Henry the Eighths time died for joy of an unexpected pardon. What then may we think of those in Heaven? and should not we hasten in our affections to that happy place? Oh do but think (saith one) though it far pass the reach of any mortal thought) what an infinite inexplicable happiness it will be, to look forever upon the glorious body of Christ, shining with incomprehensible beauty, far above the brightest Cherub; and to consider, that even every vein of that blessed body bled to bring thee to Heaven! Think of it, I say, and then exhale thyself in continual sallies, as it were, of most earnest desires to be dissolved, and to be with Christ, which is far the better, Phil. 1.23. As in the mean while, let thy soul sweetly converse with him in all his holy Ordinances, but especially at his Holy Table, where he saith unto thee, as once to Thomas, Reach hither thy hand, and thrust it into my side, and be not faithless, but believing. Let thy soul also there reciprocate and say, My Lord and my God! Whom have I in Heaven but thee? and in Earth, none in comparison of thee! Rabboni, Come quickly.

Vers. 6. His left hand is under my head, and his right hand doth embrace me] As if she should have said, I called unto you my friends to relieve and raise me falling into a spiritual swoon, but behold the consolation that is in Christ, the comfort of love, the fellowship of the Spirit, the bowels and mercies of my dear Husband: he hath fulfilled my joy, he hath prevented your help, or at least he hath wrought together with the means, and made it successful. You have stayed me with flagons, but he hath restored my soul: You have bolstered me up with Apples, but when that would not do, he hath put his left hand under my head, as a pillow to rest upon, and with his right hand he hath embraced me; as a loving Husband cherisheth his sick wife; and doth her all the help he can, Ephes. 5.29. The whole virtue and power of the Ministry cometh from Christ. They do their worthy endeavor to stay and under-prop our Faith: but that notwithstanding we shall soon fall to the ground, if Christ put not to both his hands to keep us up. We stand in need of whole Christ: and having him to support us, we cannot fall finally, because fall we never so low, we shall arise, for the Lord puts under his hand, Psal. 37.24. his goodness is lower than we can fall: he circleth his Saints with amiable embracements, and none can pull them out of his hands. Jacob under-bare Rachel till she died upon him, died on his hand, Gen. 48.7. The good Shunamite held her Son till he died on her lap. But the love-sick Church, whether she lives or dies, she is the Lord's: and who so liveth and believeth on him, cannot die eternally. But as when Christ himself died, though soul and body were sundered for a season, yet neither of them were sundered from the Godhead whereunto they were personally united. So is it here: death may separate soul and body, but cannot separate either of them from Christ. And as Christ being raised from the dead, dies no more: so neither doth any one that is risen with him. Christ may as easily die at the right hand of his heavenly Father, as in the heart of a true Believer.

Vers. 7. I charge you, O ye daughters of Jerusalem] A vehement obtestation, (or rather an adjuration, I charge you, and that by an Oath ) taken from the manner of Country-speech. For in this whole Chapter the Allegory is so set, as if the feast or meeting were made and represented in a Country-house or Village. These Daughters of Jerusalem therefore, the particular Congregations, and all faithful men and women, (as Luk. 23.28.) are straightly charged, and as it were in conscience bound by the Church, the Mother of us all, Gal. 4.26. not to disease or offend (much or little) her Well-beloved Spouse, that resteth in her love, Zeph. 3.17. and taketh pleasure in the prosperity of his Servants, Psal. 35.27. until he please, that is, not at all: for he is not a God that taketh pleasure in wickedness, Psal. 5.4. his holy Spirit is grieved by it, Ephes. 4.30. Or, until he please, that is, till he waken of his own accord: be not over-hasty with him for help, but hold out faith and patience, let him take his own time, For he is a God of Judgment, and waiteth to be gracious. If through impatience and unbelief you set him a day, or send for him by a Post, he will first chide you before he chide the waves that afflict you, as he dealt by his Disciples that wakened him ere he was willing, Mark 4.37.40. Those that are suddenly roused out of a deep and sweet sleep, are apt to be angry with those that have done it. Great heed must be taken by ourselves, and God's charge laid upon others, that nothing be spoken or done amiss against the God of Heaven, Dan. 3.39. Their sorrows shall be multiplied that hasten after another God, Psal. 16.4. The Lord shall trouble thee, thou troubler of Israel, Josh. 7.25. Do ye provoke the Lord to wrath? are ye stronger than he? will ye needs try a fall with him? Psal. 18.26. Hath ever any yet waxed fierce against God and prospered? Job 9.4. Surely as Ulysses his companions told him when he would needs provoke Polydamas, so may we say much more to those that incense the Lord to displeasure.

It is a fearful thing to fall into the hands of the living God. Had men the feet of Roes and Hinds of the field, they could not out-run his wrath, witness Jonah. Or if they could, yet the Roes and Hinds, those loving creatures, ( Prov. 5.19.) would be swift witnesses against them for their baseness and disloyalty, since they do such things as those poor creatures would not; see Deut. 30.19. Isa. 1.2. Be thou instructed therefore, Oh Jerusalem, lest Christ's soul be dis-jointed from thee, lest (as well as he loves thee now) he make thee desolate, a land not inhabited, Jer. 6.8. Let him be that Love of thine (as she here emphatically calls him) that taketh up thy whole heart, soul and strength, with a love, not only of Desire, but of Complacency, with a God-like love. True it is, that we cannot, neither are we bound to love God, in quantum est diligibilis, so much as he is loveable (for so God only can love himself) but we must love nihil supra, aeque, or contra, nothing more, or so well, or against God. Other persons we may love with his allowance, but it must be in him, and for him, as our friends in the Lord, our foes for the Lord: Other things we may also love, but no otherwise than as they convey love to us from Christ, and may be means of drawing up our affections unto Christ. This true love will keep us from doing anything willfully that may disease or displease him: it will also constrain the Daughters of Jerusalem to abide with the Roes, and with the Hinds of the field, (so some read this Text) as Rachel did by her Fathers Herds, to glorify Christ in some honest and lawful vocation, and not to vex him by idleness, and unprofitableness: since as punishment hath an impulsive, so love hath a compulsive faculty, 2 Cor. 5.14.

Vers. 8. The voice of my Beloved! Behold!] An abrupt passage, proceeding from a pang of love, whereof she was even sick: and now lay languishing as it were, at Hopes Hospital, lingering and listening, hankering and kearkening after her beloved. Of the ear we use to say, that it is first awake in a morning: Call one that is asleep by his name, and he will soon hear and start up. Christ calls all his sheep by their name, John 10.3. and they know his voice, verse. 4. (so well are they versed in his Word, and so habitually are their senses exercised, Heb. 5.14.) yea they know his pase, for Behold he cometh] viz. to make his abode with me, according to his promise, John 14.23. to fulfil with his hand what he had spoken with his mouth, as Solomon phraseth it in his prayer, 1 King. 8.15. Christ sends his voice as another John the Baptist, a forerunner, and this no sooner sounds in the ear, and sinks into the heart, than himself is at hand to speak comfort to the conscience, Psal. 51.8. He thinks long of the time till it were done, as the Mothers breast aches, when it is time the child had suck.

He comes leaping upon the Mountains, skipping upon the Hills] Look how the jealous Eagle, when she flieth highest of all from her nest, and seems to seat herself among the clouds, yet still she casts an eye to her nest where are her young ones; and if she see any come near to offend, presently she speeds to their help and rescue: So doth the Lord Christ deal by his beloved Spouse. Neither mountains, nor hills shall hinder his coming: neither the sins of his people, nor the worlds opposition. As for the former, Christ blots out the thick cloud, as well as the cloud, Isa. 44.22. that is, enormities as well as infirmities. He casts all the sins of his Saints into the bottom of the Sea, which can as easily cover mountains, as mole-hills. And for the second, Thou art more glorious and excellent than the mountains of prey (meaning, than all the Churches enemies▪ called for their ravenousness, mountains of Lions and Leopards, Cant. 4.8.) The stout-hearted are spoiled, &c. Psal. 76.4, 5. And who art thou, O great mountain? before Zerubbabel thou shalt become a plain, Zech. 4.7. And whereas man's soul hath naturally many mountains of pride and profaneness in it ( there is that Leviathan, and creeping things innumerable, as the Psalmist saith of the Sea.) And for his body there is not a vein in it that would not swell to the bigness of the highest hill to make resistance to the work of grace; every such mountain and hill is made low before the Lord Christ, Isa. 40.4. and every high thing cast down, that exalts itself against the knowledge of God, 2 Cor. 10. He comes with authority, and reigns over all impediments.

Vers. 9. My Beloved is like a Roe, or a young Hart] Viz. For sweetness and swiftness, as in the former verse. His help seems long, because we are short. In the opportunity of time he will not be wanting to those that wait for him. The Lion seems to leave her young ones till they have almost killed themselves with roaring and howling; but at last she relieves them: and hereby they become the more courageous. God seems to forget his people sometimes, but it is that they may the better remember themselves, and remind him. He seems, as here to have taken a long journey, and to be at a great distance from them, when as indeed he is as near us, as once he was to Mary Magdalene after his Resurrection, but she was so bleared she could not see him. If he at any time absent himself for trial of our Faith and love to him, and to let us know how ill we can be without him, yet he is no further off, than behind some wall or screen. Or if he get out of doors from us, yet he looks in at the window to see how we take it, and soon after shows himself thorough the Lattess, that we may not altogether despond or despair of his return. Yea he flourisheth or blossometh thorough the Lattesses, like some flower or fruit-tree that growing under or near unto a window, sends in a sweet sent into the room, or perhaps some pleasant branches: to teach, that Christ cometh not to his without profit, and comfort to their souls.

Vers. 10. My Beloved spake and said] Heb. Answered and said. She had sighed out, belike, some such request unto her Beloved, as David did, Psal. 30.19. Return O Lord, how long! Lovers hours are full of eternity. He replieth, Even now my Love, behold here I am for thy help. Now will I rise, now will I be exalted, now will I lift up myself. Rise thou therefore out of the ashes wherewith thou hast been covered, Lam. 3.16. and come away to a better condition. Or, Rise out of sin, wherein by nature thou sittest, Luk. 1.79. Stand up from the dead, come away to Christ, and he shall give thee light, Ephes. 5.14. Come, for the Master calleth, as they said to blind Bartimaeus, Mark 10.49. Come, for it is high time to come: since now is our salvation nearer, than when we believed. The night is far spent, the day is at hand, &c. Rom. 13.11, 12. The winter is past, the flowers appear, &c. Up therefore, and come with me to my Country-house, as it were, to take the pleasure of the Spring-tide. In Heaven there is a perpetual Spring: and here the Saints have hansel of heaven, those first-fruits of the spirit, even as many as are holy Brethren, partakers of this heavenly calling, Heb. 3.1.

Vers. 11. For loe the winter is past, the Rain is over and gone] In winter, the clouds commonly return after the Rain, Eccles. 12.2. A shower or two doth not clear the air; but though it rain much, yet the sky is still over-cast with clouds; and as one shower is unburthened, another is brewed. Loe such is the doleful and dismal condition of such as are not effectually called by Christ. Omnis illis dies hybornus est, it is ever winter with them; no spring of grace, no Sun-shine of sound comfort. It is with such, as it was with Paul and his fellow-sailers, Act. 27.20. when as neither Sun, nor Stars in many days appeared, and no small tempest lay on them: all hope that they shall be saved was then taken away. All the hope is, that God who by all his all-quickening voice, raiseth the dead, and calleth things that are not, as if they were, Rom. 4.17. that calleth those his people, that were not his people, and her Beloved, which was not Beloved, Rom. 9.25. Together with his voice, there goeth forth a power, as Luk. 5.17. as when he bade Lazarus come forth, he made him rise and come away, so here. Of carnal, Christ makes us a people created again, Psal. 102.18. Ephes. 2.10. of a wild Ass Colt he makes a man, Job 11.12. and of an hollow person (as empty and void of heart, as the hollow of a tree is of substance) he makes a solid Christian, fit to be set in the heavenly building. This is as great a work, as the making of a world with a word: God plants the Heavens, and lays the foundation of the Earth, that he may say to Zion, Thou art my people, Isa. 51.16. Hence Christ is called the beginning of the Creation of God, Rev. 3.14. And the Apostle, Rom. 5.10. argues from Vocation to Glorification, as the lesser.

Vers. 12. The flowers appear on the Earth] Here we have a most dainty description of the Spring or prime time (as the French call it) far surpassing that of Horace, and the rest of the Poets, who yet have shown themselves very witty that way. For the sense; by flowers (made rather to smell to, than to feed upon) are understood (saith an Interpreter) the first-fruits of the Spirit, whereby the Elect give a pleasant smell: and therein lieth sweetness of speech, and words going before works, even as flowers before fruits. For the which cause, as the Apostle exhorteth that our speech be gracious always, ministering Edification to the hearer, Col. 4.6. so the Prophet calls it a pure language, which the Lord will give to as many as love him, as are called according to his purpose. Zeph. 3.9.

The time of the singing of birds is come] Hic autem garritus avium plurimum facit ad veris commendationem, this chirping of birds makes much to the Springs commendation, saith •• nebrard. How melodiously sing the Ministers of the Gospel, whiles they a • unto God's people, as a very lovely song of one that hath a pleasant voice • Ezek. 33.32. It is mel in ore, melos in aure, to the Elect, as it was to Austin, who coming to hear Ambrose, had his ears tickled, his heart touched; so had that unlearned Corinthian, 1 Cor. 14.25. and the whole City of Samaria, wherein there was great joy at the receiving of the Gospel, Act. 8.8. Behold we bring you good tidings of great joy to all people, said those Angels to the Shepherds that sang Christ into the world: and from whom the preaching of the Gospel was afterwards taken and given to the Ministers, whose proper office it is to publish peace, to bring good tidings of good, Thy Watchmen shall lift up the voice, with the voice together shall they sing, &c. Isa. 52.7, 8. If they do otherwise to any, if they sing doleful accents to guilty persons, if the voice of these Gospel birds, be to such, like that of Abijah to Jeroboams wife, I am sent to thee with heavy tidings, they may thank themselves. To fall out with the Minister is as great folly, as if some fond people should accuse the Herald or the Trumpet as the cause of their war; Or as if some ignorant peasant when he sees his fowls bathing in his pond, should cry out of them as the causes of soul weather. What do faithful Ministers do more? (what can they do less, if they will be true to their souls?) than tax men's sins, fore-tell their judgments? This when they do, it is diversely taken: Ravenous and unclean birds, like the Ravens of Arabia, scriech • orribly, scratch terribly: Turtles and Doves (whose voice is here said to be heard in the Land when other birds are sweetly singing) come in with a mournful tone mixed with a groaning sadness (whence also the Turtle hath its name, scil. a somo quem edit per onomatopoeiam ) and may well serve to set forth the unutterable groans of gracious spirits, grieving for their sins, mourning bitterly over Christ crucified before their eyes, and evidently set forth by their faithful Ministers (so that they need no other crucifix to draw tears from them) tabring upon their breasts with the voice of Doves, Nah. 2.7. Yea smiting upon their breasts with the penitent Publican, and saying, or rather sighing out each for himself, Lord be merciful to me a sinner. And here assert solatium lugentibus suspiriorum societas. It is an heavenly hearing when a Church-full of good people, wrought upon by their godly Preachers, send up a volly of sighs to God: and as Hinds by calving, so they by weeping cast out their sorrows, Job 39.3. such as show their hearts to be as so many Hadadrimmons. Austin persuades a Preacher so long to insist upon some needful point, until by the groans and looks of his hearers, he perceive that they understand it, and are affected with it. Such hearers Paul had at Athens, that wept as he did, Act. 20.37. but this is but few men's happiness. Turtles are rare birds in our Land.

Vers. 13. The Fig-tree putteth forth her green figs, and the vines with the tender grapes, &c.] These two trees put forth their fruits first; when other trees for most part, put forth first flowers, and then fruits in their season. Pliny numbers the Fig-tree among the trees of quick Nature. And our Savior, Luk. 21.29, 30. makes the shooting forth of the Fig-tree to be a sign of Summers approaching. When himself came hungry to that Fig-tree, Matth. 21.19. he thought to have found something on it more than leaves only; for though the time of Figs was not yet, (that is, of ripe Figs) Mark 11.13. yet grossuli, green Figs at least he looked for, those untimely Figs that she casteth when she is shaken of a mighty wind, Rev. 6.13. his hunger would have made somewhat of them. It was at Bethphage (that house of green Figs, as the word signifieth) or near unto it, that he cursed this barren Fig-tree, Mark 11.1, 13. and therefore cursed it, because it answered not his expectation. It behooves us therefore not only to make a flourish of goodly words (with Naphtali ) but to be fruitful boughs (with Joseph ) being filled with the fruits of Righteousness, which are by Jesus Christ unto the glory and praise of God, Phil. 1.11. Joseph is a fruitful bough, Gen. 49.22. that is, of the Vine, saith the Chaldee Paraphrast there. But it may be Jacob meant it of the Egyptian Fig-tree, whereof Solinus reporteth, that it beareth fruit seven times a year: pull off one Fig, and another presently puts forth. Now if the Fig-tree slack not her duty, but laboreth quickly to bring forth her first-fruit, that so again and again she may be more fruitful: how much more should we hasten the fruits of holiness, break off our sins, and be abrupt in our repentance, Dan. 4.27. cut the cart-ropes of vanity, and cast away the deeds of darkness, Rom. 13.12. bring forth fruits meet for repentance, parallel to it, and tantamount: such as were to be seen in the penitent thief, that suffered with our Savior? Aaron's Rod was not sooner changed from a withered stick into a flourishing tree, than he was from a barren malefactor into a fruitful professor; for see what a deal of fruit he bears in an instant: he confesseth his own sin, rebuketh his companion, giveth a good testimony unto Christ, and prays that Christ would remember him when he came into his Kingdom. This encouragement among many other we have, that Christ will bless our very buds, Isa. 44.3. (see the Geneva Translation) he will taste of our green Figs, of our tender Grapes, which, if not yet of a good taste, yet because they give a good smell, as this Text hath it, they are well resented; Christ when he comes into his garden, takes all he finds well aworth: He gathereth his myrrh with his spice, he eats not only of his honey, but of his honey-comb, and drinks not only of his Wine, but of his Milk, Cant. 5.1.

Vers. 14. Oh my Dove! that art in the clefts of the Rock] The Dove is meek, mournful, simple, sociable, fearful, beautiful, faithful to her mate, fruitful, neat, so is the Church. And because the Dove is sought after by birds of prey, therefore she builds in strong and steep places, in clefts of Rocks, in the sides of the holes mouth, as Jeremy hath it, chap. 48.28. The Church also is forced many times to fly into the wilderness, Rev. 12. into the further parts of the world, and hide itself in corners, to avoid persecution. So many, so mighty, and so malicious are the Churches enemies, that she dare scarce peep out, or appear abroad, with the Dove, but she is in danger to become Hawks-meat. Hence Hilary saith of the Primitive Christians, that they were not to be sought in tectis & exteriori pompa, in Palaces and outward pomp, but rather in deserts, and in mountains, and in dens and caves of the earth, as the Apostle also hath it, Heb. 11.38. Concerning the Christian Congregation in Queen Mary's time, saith Mr. Fox, there were sometimes forty, sometimes an hundred, sometimes two hundred came together, as they could, in some private place in London, for mutual edification. They are utterly out therefore, that hold that the true Church must be evermore glorious and conspicuous for her outward splendor. She is eft-soons like the Moon in her eclipse, which appeareth dark toward the earth, but is bright and radiant in that part which looks toward Heaven. The Papists would have this Moon always in the full. And if she show but little light to us, or be eclipsed, they will not yield, she is the Moon. And yet (except it be in the eclipse) Astronomers demonstrate that the Moon hath at all times as much light, as in the full: But oftentimes a great part of the bright side is turned to Heaven, and a lesser part to the earth. And so the Church is ever conspicuous to God's eye, though it appear not always to ours.

In the secret places of the stairs] Whither thou art retired, as for security, so for secrecy, that thou mayest the more freely, and without suspicion of hypocrisy, pour out thy heart before me, and seek my protection. Or, where thou liest close out of modesty, or conscience of infirmity; not daring to show thy face.

Shew me thy face] Or, Let me see thy countenances, leave none of thy particular Congregations or Members behind thee, but present yourselves before the Lord, come boldly to the Throne of Grace, Heb. 4.16. in full assurance of Faith, Heb. 10.22. Quid enim per faciem nisi fidem qua â Deo cognoscimur, saith Gregory upon this Text. What can we understand by the face but Faith, since by it we are known of God, and without it, it is impossible to please God: For he that cometh to God, (that shows his face before the King Eternal, Immortal, Invisible, &c. 1 Tim. 1.17. must come in his best) must believe that he is (scil. Optimus Maximus ) and more particularly, that he is a rewarder of all that diligently seek him, that seek him out, as the Greek hath it, viz. that fetch him out of his retiring-room, as the Syrophenisse by the force of her Faith did, Mark 7.24. and as the Spouse here would never give him over, till she had recovered him out of the Country, and drawn from him this sweetest invitation to go along with him, and incitation to make bold with him.

Let me hear thy voice] In holy exercises, preaching, prayer, conference, &c. See here how the Lord Christ woos attendance, solicits suitors. The Father seeketh such to worship him, John 4.24. Hitherto ye have asked me nothing, saith the Son, nothing to what you might have done, and should do well to do hereafter, Ask, that your joy may be full. Pray that ye may joy: draw waters with joy out of this well-spring of Salvation. Ply the Throne of Grace, follow your work close. It was more troublesome to Severus the Emperor (to Christ you may be sure it is) to be asked nothing of his Courtiers, than to grant them much. Ask, and you shall have, saith Christ. And is not he worthily miserable, that will not make himself happy by asking?

Sweet is thy voice] Because uttered by the Spirit of grace and supplication, whose very breath prayer is, and without whom prayer is no better than a sounding brass, or tinkling cymbal.

And thy countenance is comely] scil. By reason of the Image of God repaired in thee, clearly shining in thy heart and life: This renders thee comely indeed, so that I am the better to see thy face, and to hear thy voice. To Lovers nothing can be more pleasing than mutual converse and conference.

Vers. 15. Take us the Foxes, the little Foxes] i. e. The Heretics and Schismatics. For as Fox-cubbs will be Foxes one day, and of little will become great: so Schismatics, if not timely taken, will turn Heretics. Whence it is that the Apostle 1 Cor. 11.18, 19. having said, I hear that there be divisions or Schisms among you, he presently subjoins, For there must be also Heresies among you (God having so fore-appointed and foretold it) that they which are approved may be made manifest among you. Now these Heretics and Schismatics are fitly called Foxes, both here, and Ezek. 13.4. ( Herod is also called a Fox, Luk. 13.32. as being a Sect-Master, Mat. 22.16. and as it is thought, to still the noise of his conscience, a Sadducee) first for their craft, secondly, for their cruelty. Foxes are famous for their craftiness even to a Proverb (As subtle as a Fox,

They are passing cunning to deceive those that hunt them; feigning themselves simple, when there is nothing more subtle, and looking pitifully, when taken in a snare, but it is only that they may get out: there is no trusting to their looks, for Vulpes pellem mutat, non naturam, saith the Proverb, the Fox may alter his countenance, but not his condition. And for cruelty, besides the hurt Foxes do among Lambs and Fowls (for, lacking meat, they feign themselves dead: and so the birds hasting down as to a carcass, volucres rapiunt & devorant, saith Isidore, they seize upon the birds, and devour them) they are noted here to mar the Vineyards, Vulpes vitibus maxim nocivae, saith one. And for Grapes, the Fox loves them exceedingly, yea though they be but tender, and unripe. Hence the Latins call him Legulus, a Gatherer, namely, of Grapes; and we ironically say of a man, The Fox loves no Grapes, he will not eat them, but it is because he cannot get them: howbeit, by his leering one may know he loves them. Heretics and Schismatics are therefore to be taken by the Vine-dressers, that is, detected, refuted, and if need be, delivered up to Satan by the Ministers, chased out of the Vineyard, and pursued to death, if incorrigible, by the Magistrate, as Jehu dealt by the Baalites, and after him Josiah. The sword is put into their hands for such a purpose, Rom. 13.4. and our Savior with a civil whip expelled those Church-Foxes, the Money-merchants, giving therein a taste of that civil authority which he naturally derived from David, as one observeth. The Apostles being convented before civil authority about matters of Religion, never pleaded, You have no power to meddle with us in these things that belong to Jesus Christ. No: their plea was only the justness of their cause, their obedience to God, &c. This, Heretics can never make good. Well they may pretend that they suffer for righteousness sake, and style themselves, as the Swenck feldians did, The confessors of the glory of Christ. Well they may cry out as that Heretic Dioscorus did in the Council of Chalcedon, I am cast out with the Fathers, I defend the doctrine of the Fathers, I transgress them not in any point. Well they may seem to be ambitious of wearing a Tiburn-tippe • (as Campian ) and cry out with Gentilis the Antitrinitarian, that he suffered death for the glory of the most High God. He that hateth, dissembleth with his lips (saith Solomon of such subtle Foxes) and layeth up deceit within him: When he speaketh fair, believe him not; for there are seven abominations in his heart, Prov. 26.24, 25. Heretics are notably cunning, and no less cruel, as the Arians and Donaetists were of old, the Papists, Socinians, and others of the same bran at this day. These Foxes have holes; they cunningly creep, or shoot themselves into houses by their pithanology and counterfeit humility, they lead captive silly women, and, by them, their husbands: they take them prisoners (as the word signifies) and then make prize of them, 2 Pet. 2.3. they bring them into bondage, and devour them, as St. Paul saith of those deceitful workers, the Foxes of his time, 2 Cor. 11.13, 20. they fraudulently foist in false doctrines, 2 Pet. 2.1. Heresies of perdition, and so corrupt the Vineyard, as the Master of the Vineyard complains, Jer. 12.10. shipwreck the Faith, 1 Tim. 1.19. subvert whole houses, Tit. 1.11. and are therefore to be taken, or clubd down as Pests, and common mischiefs to mankind; to the younger sort especially, those tender Grapes, which they chiefly covet, and catch at. And here in hunting of these cruel crafties, that counsel would be taken that Saul gave the Ziphites concerning an innocent man, that deserved it not: Go, I pray you, prepare ye, and know, and see his place where his haunt is, and who hath seen him there: for it is told me, that he dealeth very subtly. See therefore and take knowledge of all the lurking places where he hideth himself, &c.

Vers. 16. My Beloved is mine, and I am his] Hitherto the Church hath related Christ's words to herself, and others. Now she shuts up the whole discourse with praise of Christ, here, and prayer to him, verse. 17. In praising him, she preacheth her own blessedness in that spiritual Union, that mystical marriage that is betwixt them, My Beloved is mine, &c. q. d. I am sure he is mine, and I can boldly speak it. Many lay claim to him, which have no share in him: they deeply affirm of him, but have no manner of right to him, their faith is but fancy, their confidence presumption; they are like that mad-man of Athens, that claimed every rich ship that came to shore, when as he had no part in any; or Haman, who hearing that the King would honor a man, concluded (but falsely) that himself was the man. Like Idolatrous Micah, they conceit that God will bless them for the Levites sake, Judge. 17.13. which was no such matter. And like Sisera, they dream of a Kingdom, when as Jaels nail is nearer their Temples than a Crown. The condition of such self-soothers, and self-seekers is nothing different from his, that dreaming, upon a steep place, of some great happiness befallen him, starts suddenly for joy, and falling down with the start, breaks his neck at the bottom. The true believer is upon a far better ground, his faith is unfeigned, his hope is unfailable. He knows whom he hath trusted, he knows and believes the love that God hath to him, 1 John 4.16. he hath gotten a full gripe of Christ, and is sure that neither death nor life, &c. shall separate him from Christ. He hath comprehended him, or rather is comprehended of him, Phil. 3.12. Christ hath laid hold on him by his Spirit, and he hath laid hold on Christ by Faith, the property whereof is to put on close to Christ, and Christ to him: yea to unite us to Christ, so that he that is joined to the Lord, is one spirit, 1 Cor. 6.17. as truly one, as those members are one body which have the same soul; or as man and wife are one flesh: as they two are one matrimonial flesh, so Christ and his people are one mystical Christ, 1 Cor. 12.12. Well therefore may the Church here glorify Christ, and glory in her own happiness by him, saying, My Beloved is mine, and I am sure of it, and cannot be deceived; for I am his: all that I am is his, I have made a total resignation of my whole self unto him, and have put him in full possession of all. I am crucified with Christ: Nevertheless I live, yet not I, but Christ liveth in me, Gal. 2.20. Christ is All-sufficient to me, and I am altogether his. His is as a Covenant of mercy, mine of obedience. Wherein I do as it were by Indenture, with highest estimations, most vigorous affections, and utmost endeavors, bestow myself upon him: and I accept of whole Christ in all his offices and efficacies.

He feedeth among the Lilies] Before she was to seek, and goes to Christ to be resolved where he fed, Chap. 1.7. Now, after more intimate communion with him, she is able to resolve herself and others where he feeds his flock, viz. among the Lilies, that is, in sweet and soft pastures, Psal. 23.2. in those Mountains of spices, Cant. 8.14. those bounties of holiness, the glorious Ordinances, wherein Christ feeds his people, and feasts them daily and daintily, pleasantly and plentifully with the best of the best, fat things full of marrow, Wine on the Lees well refined, Isa. 25.6. to the gladding of their hearts, and greatening of their Faith, so that they grow up as the Lilies, Hos. 14.5. as the Calves of the stall, as the willows by the water-courses, Isa. 44.4. And as Lilies are not more beautiful than fertile, Una radice quinquagenos saepe emittente bulbos, yea the dropping of the Lily will cause and beget more Lilies: so the Lily-white Saints will be working upon others, and bringing them to Christ, as Andrew did Peter, and Philip Nathaniel, John 1.41, 45. True goodness is generative, Charity is no churl, &c.

Vers. 17. Until the day break, and the shadows flee away] Until that day dawn, that last and glorious day, when Christ the Sun of Righteousness shall appear, and chase away the shadows of sin and misery, wherewith I am here benighted.

Turn about my Beloved] And though thou leave me for a time (as thou art a God that hidest thyself, Isa. 45.15.) yet never forsake me, but let thine heart be ever upon me, and thine hand ready to help at a dead lift.

Yea be thou like a Roe or a young Hart] Come sweetly and seasonably to my relief and succor. To set thee a time, were to set the Sun by my Dial. But when thine own time is come, their come Lord Jesus, come quickly, be as nimble as a Roe or young Hart upon the Mountains of Bether, called elsewhere Bithron beyond Jordan: which mountains were much haunted by Hunters. Mountains of division, some render it, and one descants thus: The Spouse of Christ in that heavenly Marriage-Song calleth him a young Hart on the Mountains of Division. Tell me then whither will you go for truth, if you will allow no truth, but where there is no division?

CHAP. III. Vers. 1. By night on my Bed I sought him whom my soul loveth.]

SHee had not a name good enough for him: she therefore makes use of this powerful Periphrasis. Before he had been her Beloved, but now the love of her soul, because now he had withdrawn himself. It was night with her now; she walked in darkness, and had no light, as Isa. 50.10. and, as before day break, the darkness is greatest: so was it now with the woeful Spouse. She was indeed upon her bed of ease, but to her in this case it was a little-ease, a bed of unrest, her soul was tossed and troubled with solitary seeking, longing and looking after him whom her soul loved. By night therefore, or night after night, sundry nights together (as some read it) She sought and sought, being constant, instant and indefa • igable in the scarch, she sought him early and earnestly, with utmost attention and affection, with her whole heart and soul, Jer. 29.13. according to the measure of her love to him, which was modus sine modo, as Bernard hath it. Now whatsoever a man loves, that he desires, and what he desires, that he seeks after; especially if he apprehend some singular worth in it. In Christ are hid all the treasures of wisdom and knowledge, Col. 2.3. He is better than Rubias, saith Solomon, and all the things that may be desired are not to be compared unto him, Prov. 8.11. Hence the good soul seeks him, as eagerly as the Mammonist seeks silver, the Ambitionist honor, the affamished man bread, the condemned prisoner a pardon, or as one that seeks for a lost Jewel, he over-looks all till he hath found it; Christ I must have, saith she, whatever it cost me: this gold cannot be bought too dear. She longeth sore, as David did, saying, Oh that one would give me of the water of the Well of Bethlehem! 1 Chron. 11.17. Oh for a blessed arm-full of the Babe of Bethlehem! such as Simeon once had; Give me Christ, or else I die. None but Christ, none but Christ. All is but dung and dross to Christ. God offered Moses an Angel to go along with them in the wilderness: He would have no Angel, nor stir a step unless God himself would conduct them. Barak would not march without Deborah; &c.

I found him not] i. e. I had not so full a presence, nor so fast hold of him as I desired, he had got behind the wall or the window, as in the former chapter, and ( Joseph -like) concealed his love out of increasement of love; as also that he may stir up strong affections after him in the hearts of his people: for he well enough knows how to commend his mercies to us, as Laban did his daughter Rachel to Jacob, by holding us off, by suspending us for a season. Even barren Leah, when unloved and unlookt on, becomes fruitful: and the drowsy Spouse, when she misseth her Beloved, becomes restless till she have recovered him. In their affliction they will seek me early, Hos. 5.15. Affliction excites devotion; and makes the Saints seek again with a redoubled diligence, as here. See Psal. 78.34, 35. It fares with the best sometimes, as it did with Saint Paul and his company in the shipwreck, Act. 27.20. when they saw neither Sun nor Stars for divers days and nights together. In this dismal and disconsolate condition, if they can but cast anchor and pray still for day, Christ will appear (as here, verse 3.) and all shall clear up, the day will dawn, and the day-star appear in their hearts. Mourning lasteth but till morning, Psal. 30. and the vision is yet for an appointed time, but at the end it shall speak and not lie, it will surely come, it will not tarry, Hab. 2.3. But what shall we do in the mean while, may some say? how shall we sustain our spirits? since hope deferred makes the heart sick? Though it tarry, wait for it, saith the Prophet, Have patience, and learn to live by Faith, The just shall live by his Faith, verse. 4. We are usually too hasty, and do antedate the promises: neither will any reason satisfy us, unless we may have all Christ's sweetness at once, and at present. Excellent is that discourse that Mr. Bradford the Martyr makes in a consolatory letter to a good woman, that was troubled in conscience. You are not content, saith he, to kiss Christ's feet, with Magdalene, but you would be kissed even with the kisses of his mouth. You would see his face with Moses, forgetting how he biddeth to seek his face, Psal. 27. yea and that forever, Psal. 105. which signifieth no such sight as you desire to see in this present life, which would see God now face to face: whereas he cannot be seen but covered under something, yea sometime in that which is clean contrary unto God, as to see his mercy in his anger, &c. How did Job see God, but as ye would say under Satan's cloak? &c. You know that Moses when he went to the Mount to talk with God, he entered into a dark cloud. And Elias had his face covered when God passed by. Both these dear friends of God heard God, but saw him not. But you would be preferred before them. See now, my dear heart, how covetous you are. Ah be thankful, be thankful! But God be thanked your covetousness, is Moses covetousness. Well, with him you shall be satisfied. But when? forsooth when he shall appear, &c. God would have his people discontentedly contented with what measures of grace and feelings they have attained unto, and to know that Tota vita boni Christiani sanctum desiderium est, the whole life of a good Christian is an holy desire after more: and that those very pantings, inquietations and unsatisfiablenesses cannot but spring from truth of grace, and some taste of Christ.

Vers. 2. I will rise now and go about the City, &c.] The holy City Jerusalem, whither the Tribes went up, the Tribes of the Lord unto the Testimony of Israel, Psal. 122.4. There was the likeliest place to find Christ; there his Parents found him once after three days search ( Luk. 2.46.) sitting in the Temple: there he dwelt amongst men, there he gave gifts unto men, and there-hence he went forth abroad the whole world conquering, and to conquer, Rev. 6.2. Here therefore the Spouse seeks him amongst the people of God, and in his Word and Ordinances. She knew well that he fed his flock among those Lilies, used to go down into that his garden of spices, Cant. 6.1, 2. to take a turn amidst those golden Candlesticks, Rev. 1.13. to take a view of his Wedding guests, Mat. 22.11. yea to eat and drink in their presence, and to teach in their streets, Luk. 13.26. Abroad she gets therefore, and that presently.

I will rise now] Saith she, lest I lose mine opportunity: for if so, I may seek it with tears, and go without it with sorrow. Men may purpose, promise, and expect a time of healing, and curing, when they shall be deceived, and find a time of trouble, Jer. 14.17. Many, I say unto you, shall seek to enter, and shall not be able, Luk. 13.24. yea they shall go with their flocks; and with their herds, to seek the Lord; but they shall not find him, he hath withdrawn himself from them, Hos. 5.6. They came too late belike; they sought not the Lord while he was to be found (vel sero, vel certe non serio quaerebant) they called not upon him while he was near, they stayed till he was out of call, Prov. 1.28. till he was resolved to return either no answer at all, or such a sad answer as the Jews had from him, because they stood out their day of grace, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come, John 7.34. And again, I go my way, and ye shall seek me, and shall die in your sins, John 8.21. Oh dreadful sentence! The Church herself here, though never so dear to Christ, seems to some to be guilty of sloth and slackness in seeking after Christ, and doing it in her bed (as loath at first to disease herself) or in holding him while she had him, if whilst she was sleeping, he slipped away from her side. The wise Virgins also were napping and nodding, Mat. 25. and holy Austin confesseth, that he could not answer that clear text, whereby he was called out of his sinful course, Awake thou that sleepest, and stand up from the dead, &c. but only by that wish of the sluggard, Modo & ecce modo, Sinite paululum, &c. A little more sleeps, a little more slumbers, &c. little and yet sleeps in the plural. Thus Modo & Modo non habent modum, & Sinite paululum ibit in longum, as that Father hath it. Somewhat it was surely that makes the Church resolve, as here, I will rise now, or Let me rise now; I will stir up the gift of God that is in me, I will stir up myself to take better hold of Christ. Here is a tacit taxing herself for some former slackness, after her former enjoyments, and familiar intercourse with Christ. We are too ready, after we have run well, to lie down and take cold, which may cause a consumption: to please ourselves in unlawful liberties, when we have pleased the Lord in lawful duties. Hezekiah, after his notable service both of prayer and thanksgiving, fondly over-shoots himself to the Babylonish Ambassadors. Jonah after his Embassage faithfully discharged to the Ninevites, breaks forth into anger against the Lord. Peter being commended by Christ for the profession of his Faith, fell presently so far wide, that he heard, Get thee behind me Satan.

I sought him, but I found him not] For trial and exercise of her faith and constancy. Then shall ye know, if ye follow on to know the Lord, Hos. 6.3. So then shall we find, if we follow on to seek Christ, fetching him out of his hiding-place, as the woman of Canaan did. For he would have hid himself, saith the Text, but he could not, For a certain woman, &c. Mark. 7.24, 25. And as she set him out, so she followed him close; refusing to be either said nay, or sit down with silence or sad answers. The like did Jacob, Gen. 32. he wrestled with might and slight, he would have a blessing whether God would or no, as we may say with reverence. Let men go, saith God, No, thou shalt not, saith Jacob. Let me alone that I may destroy this people, No, by no means, saith Moses. In seeking of Christ, faith is not only importunate, but even impudent, Luk. 15.8. and threatens Heaven, as Nazianzen said of his sister Gorgonia. If he have lost his mercy, she will find it for him, Isa. 63.15. If he look strange and stern, she will both know him, and claim him amidst all his austerities. Vers. 16. Art not thou our Father? If he be gone never so far, she will follow hard after him, so David's phrase is, even as hard as her old legs will carry (as Father Latimer said) with Return for thy servants sake. We are thine, &c. verse. 17, 19. O Lord (faith the Church in Habakkuk) Art not thou from everlasting, my God, and mine Holy One? It was a bold question; but God assents to it in a gracious answer, ere he went further. We shall not die, say they abruptly, Hab. 1.12. Nay after two days (for so long, it may be, he will hold us off, to try how we will hold out seeking) he will revive us, in the third day he will raise us up, and we shall live in his sight, Hos. 6.2. Or if we should die in this waiting condition, and in a spiritual desertion, yet we could not miss of Heaven, because he hath said, Blessed are all they that wait for him, Isa. 30.18.

Vers. 3. The watchmen that go about the City found me] i. e. The Angels, (who are God's watchmen over the world, and are so called somewhere in Scripture) as also, Ministring Spirits, guardians of the Saints, &c. But here I conceive are meant either those Princes of the world, strangers to the mystery of Christ, 1 Cor. 2.8. and therefore can tell no tale nor tidings of him. For why, they are of Gallio 's Religion, which is no better than a mere irreligion, Act. 18.15. being de regione magis soliciti quam de religione, as one saith: Or else, the Officers and Ministers of the Church, set as Watch-men upon Jerusalem's walls, with charge never to hold their peace, day nor night, Isa. 62.6. But they alas prove too too oft blind watch-men, dumb dogs, sleeping, lying down, loving to slumber, Isa. 56.16. And such it seems were these here, by the small directions they gave the Church, or intelligence of her best Beloved. Howbeit, because the Priests lips should preserve knowledge, and they are given for Guides to God, however they prove, she repairs to them, or rather, lighting upon them, enquires for Christ.

Saw ye him whom my soul loveth?] They that love Christ in sincerity, are apt to imagine that others also do love him no less than they. So much worth they find in him, that they wonder how any can do otherwise than affect and admire him. This made Mary Magdalene, who loved much, to ask the Gardener (for so she took him to be) what he had done with the Lord's body, John 20.15. Whereabout she thought he had been as solicitous as herself. So the Church here, Have you seen him? When they perhaps were perfect strangers to him. But be they as they will, they should have known and loved the Lord Jesus Christ, upon pain of utter cutting off, 1 Cor. 16.22. and whether they do or do not, they shall know that she loves him; Quis enim celaverit ignem? for who can hide fire in his bosom, or musk in his pocket? The love of Christ cannot possibly be concealed. A man may as easily hide the wind with his fist, and the ointment of his right hand, which bewrayeth itself, as Solomon speaketh in another case, Prov. 27.16. He that believes with his heart, will confess with his mouth, Rom. 10.10. Christ's true worshippers are marked in their fore-heads, Rev. 7.3. Antichrists limbs receive his mark in their hands, chap. 13.16. which they can cover or discover, as they see occasion. We have also many politick Professors amongst us, who for want of true love to Christ, either run away in the plain field, Heb. 10. ult. and so incur the danger of Marshal Law: or else (under a color of discretion) fall back into the rearward; the battle is sharp, and it is not good to be too forward. But is this thy love to thy friend, as be said to Hushai the Archite? David's Parents and brethren came down to him to the cave of Adullam, though to their great danger, 1 Sam. 22.1. And Basil being blamed for his forwardness to appear for his friend in danger, answered, Ego aliter amare non didici, a friend is made for the day of adversity.

Vers. 4. It was but a little that I passed from them] It is probable, that lighting upon these watch-men, she promised herself much counsel and comfort from them; but was disappointed. It pleaseth God many times to cross our likeliest projects, that himself alone may be l • aned upon. The poor soul in distress is apt to knock at the creatures door for comfort, to shark abroad, and to look this way and that way, as David did, for help. Yea many use the means as Mediators, and so fall short of Christ. It is a good Note that one makes upon this Text, that she was a little past the watchmen; which shows, saith he, that the Lord delays comfort, to draw his Church thorough all his means, from the lowest to the highest, where she findeth in short space comfort; but many times not till she is past: that they might not attribute it to the excellency of the means, but unto God.

But I found him whom my soul loveth] Christ, as he therefore threateneth that he may not be put to punish, so he therefore hides himself (otherwhiles) that he may come in again to his people with more comfort: And his usual time to come in to them, is, when they have well-nigh done looking after him (as he dealt by those two that were travelling to Emmaus, Luk. 24.13.) when they have hanged up their hopes, and their harps together, and are ready to cast away their confidence, and to leave looking any longer, Luk. 18.8. When the son of man comes (viz. with an answer to his people's prayers, which they have now even given up for lost labor) shall he find Faith upon the earth? i. e. will anybody ever think, that having stayed so long, he would yet come at last? Christ loves to comfort those that are forsaken of their hopes, and to give a blessing to those times and means, whereof we despair. The pains cannot be cast away which we resolve to lose for Christ.

I held him, and would not let him go] She held him with both hands earnestly: for Faith hath two hands, one receiving Christ from God, the other giving the believer to God. With both she holds Christ (the King is held in her galleries by the bonds of love, by the cords of kindness, Cant. 7.5. he is even held prisoner in her company) but especially with the former. She holds him, as Jacob did, Gen. 32.26. though with much conflict: the Devil strikes hard at her hand, and would make her loose her hold. Hence Faith is fain to tugg and wrestle, even till it sweat again. And therefore Paul calls it, 〈 in non-Latin alphabet 〉 , the difficult work of Faith, 1 Thes. 1.3. because the believer hath such ado to hold his own. If he cannot hold with his hands, he will make use of his teeth (as it is storied of Cynegirus that Noble Athenian, and of our Sir Thomas Challoner, in the wars of Charles the fifth) any shift he will make rather than part with Christ, whom his soul loveth: having fastened on the tree of life, rather than drown, he is resolved to pull it up by the very roots. Let God fight against him with his own hand, and offer, as it were, to kill him, yet he will hang on still: he will trust in an angry God, in a killing God, as Job: and as Jacob, he will wrestle, and not let go, though alone, and in the night, and upon one leg. Loe this is the Generation of them that seek him, of them that seek thy face: this is Jacob, Psal. 24.6. these be Israelites indeed, John 1.47.

Until I had brought him into my Mothers house] That is, into my conscience, say some, (where Faith dwelleth, and Christ by faith, Rom. 10.10. Gal. 4.19.) into the Synagogues of the Jews say others, or into the Congregations of the Gentiles. They do best that understand it of the Catholic Church, the supernal Jerusalem, that mother of us all, figured by Sarah, Gal 4.24, 26. where Christ hath most delightful dwelling, a comfortable commoration, and as it were, conjugal cohabitation with his Spouse, chamber-fellowship, Judge. 15.1.

Vers. 5. I charge you, O ye daughters of Jerusalem] As a further fruit of her revived faith, she renews her contestation, and charge of sanctification of life, such as becometh the Gospel; that Christ whom she resolves now to retain with her, be not provoked by sin to leave his people, Numb. 32.15. And in this vehement adjuration, no doubt, saith an Interpreter, but the Church had a special regard to the custom used then, and yet even at this day used amongst us: namely, that songs are sung before the Bride-chamber, and certain noises of Instruments brought to wake the Bride and Bridegroom from sleep. See the Note on chap. 2.7.

Vers. 6. Who is this that cometh out of the wilderness] Who is this, say the Angels, those friends of the Bridegroom (as some will have it) admiring the Churches high expressions, and continual ascensions in her affection to Christ? But I rather think it is the voice of the Bridegroom himself, ravished with the beauty and sweetness of his Spouse, and wondering at his own comeliness put upon her; as well he may; for quantum mutatur ab illa? Such a change he hath wrought in her, as never was known in any. See Ezek. 16.6, 7, 8, &c. Moses married an Ethiopian woman, and could not change her hiew. David married a scornful dame, a mocking Michal, and could not mend her conditions. Jobs wife continued to be (as it is said of Helena after the Trojan troubles caused by her) 〈 in non-Latin alphabet 〉 , the same woman still, no changeling She: but the Church, and all her genuine children are strangely altered and metamorphosed (as the Apostles word is, Rom. 12.2.) and this change is not moral, formal, merely mental, temporal, partial, but spiritual, real, universal, both in respect of subject and object: for it is an entire change of the whole man, from the whole service of Satan, to the living and true God in sincere obedience to the whole Law, the whole course of his life throughout. A change so conspicuous, and so stupendous, that not only strangers take notice of it, strange at it, 1 Pet. 4.4. and marvel much at the matter, saying, Who is this? Mat. 21.10. What is come to the man of late, that now it is, Ego non sum? but Christ himself stands wondering at his own work, as he did once in Nathanael, Behold an Israelite indeed (an Ishmaelite by nature, but an Israelite by grace, as Gether, 1 Chron. 7.17. 2 Sam. 17.3.) John 1.47. and as before that in Araunah, that famous Jebusite, 2 Sam. 24.18. compared with Zach. 9.7.

That cometh out of the wilderness] scil. Of this world, fitly called a wilderness, for the paucity of good people in it (the wilderness of Judea, where John preached was so called, because but thinly inhabited) and plenty of Bears, and Bores, Lions, and Leopards, and other wild creatures, whereunto wicked men for their savageness are commonly compared in Scripture. This ascending of the Church out of the world, as Israel did out of Egypt, and their orderly marching thorough the wilderness into the promised inheritance, is worthily called a wonderful separation, Exod. 33.16. And as that Angel that appeared to Manoah, by ascending up in the flame of the Altar, is said to do wondrously, Judge. 13.19, 20. So do the Saints by their daily devotions, as so many pillars of smoke, elationibus fumi, aspiring to eternity, and coming up, (as Cornelius his prayers and alms did) for a memorial before God, Act. 10.4. And albeit their best performances are as smoke, black and sooty in regard of infirmities and imperfections, yet they have a principle in them to carry them upward: they have also the High Priest of the New Testament, not to present them only, but to perfume and becense them, as it is here, with myrrh and frankincense, and sweetest powders of the spice-merchant, that is, with the merit and mediation of his own most precious passion, Heb. 9.24. those sweet odors poured as out of Vials, into the prayers of Saints, Rev. 5.8. & 8.4. and so making both them and their services acceptable to his Father. And as he promised, John 12.32. that being lifted up himself by the cross to the Kingdom, he would draw all his to him; so we see it fulfilled in the Saints, those heavenly Eagles, soaring out of sight: lowly in their speeches, lofty in their actions, but especially in their affections carried above all earthly objects, Col. 3.2. and not content till they are gotten home to Heaven; their commoration is here, their conversation above. These heavenly Stars, though seen sometimes in a puddle, though they reflect there, yet they have their situation in Heaven. These birds of Paradise, though they may touch happily upon earth, yet they are mostly upon the wing, and those outward comforts and creatures are to them but scalae & alae, wings and wind in their wings, Zeph. 5.9. to carry them upward. Let shallow men wonder at worldly things, as the Disciples did at the huge and fair stones of the Temple, Mat. 24. let them be nailed fast to the earth, as Sisera was by Jael, let them ever bow down-ward, as that woman in the Gospel that had a spirit of infirmity, let them grovel and go upon their bellies, and feed upon earth, as the Serpent, Gen. 3. The Saints are of another alloy: their civil conversation is in Heaven, Phil. 3.20. their politick bent, aim and fetch is for Heaven: They are immortalitatis candidati, as the Ancients called Henock and Elias, they do paradisum mente deambulare, as Jerome bids the young Hermit, take a turn ever and anon in paradise: and, after some serious thoughts of that blessed place, they break out, as Monica, Austin's Mother did, into a Quid hic facio? What make I here? why hasten I not home to mine own Country? They send up many pious ejaculations, many holy sallies, and as it were egressions of soul, many an humble, joyful and thankful heart to God. Mittunt preces & lachrymas cordis legatos, as he saith, pillars of prayers, vollyes of hearty wishes they send up continually; laying up treasure in Heaven, and thinking long of the time or ere they get thither.

Vers. 7. Behold his bed which is Solomon's, &c.] Or behold, the bed of Solomon, (as the Greek, explaining the Hebrew, hath it) Solomon was a famous figure of Christ: of his bed we read nothing, but may well conceive, it was (as everything else about him) stately and costly: And thereby is meant here Heaven, say some, whither the Church is brought in ascending in the precedent verse: and by the valiant Warders they understand the Angels, those Mighties, Psal. 103.20. But because they are said to be valiant men of Israel, I rather assent to those that think the godly Ministers are here meant by the Mighties, and the Church, by Christ's bed, where he reposeth and resteth in his love, Zeph. 3.17. lodging betwixt her breasts, Cant. 1.13. There is nothing more sure, than that the blessed Angels do watch over the Church. What a guard by them had Jacob at Mehanaim, where they made a lane for him (as the word imports) to provide for his safety? the like we may say of Elisha at Dothan, and divers others. I doubt not, (saith one) but as the Angels waited at Christ's sepulcher, so for his sake they watch also over our graves, called our beds, Isa. 57.2. Howbeit here, understand we it of the Ministers of the word, that watch for men's souls, and are frequently called watch-men. Sixty of them they are said to be, because a great number, as the Levites were scattered up and down the Tribes of Israel (as salt is strawed thick upon flesh to keep it from putrefying. Ye are the salt of the Earth, Mat. 5. &c.) And valiant they are said to be: for valor and courage invincible is necessary to a Minister, who shall be sure to be put hard to it; and therefore had need to be (as Athanasius was) an Adamant for his resolute stout carriage; and to partake with the Diamond in the High-Priests breast-plate for hardness and hardiness in standing to and for the truth. Israelites also they ought to be; Jews inwardly, not scoffing Ishmaelites, profane Edomites, false Philistines, but the valiants of Israel, such as David's band of Worthies was, 1 Chron. 11, & 12. faithful and godly patterns of piety, such as will take heed to themselves, and to the flock, waiting upon the Lord's work, and watching for men's souls, as they that must give account, &c. Heb. 13.17. It is a great matter to be of Christ's life-guard. Remember what David said of Abner, 1 Sam. 26.15.

Vers. 8. They all hold swords, being expert in war] They not only bear arms, but can handle them. Young Jether wore a sword, but he durst not draw it, or strike with it, when he should have killed Zebah, and Zalmunna. Themistocles said of the Eretrians, a cowardly people, that they were like the Sword-fish, which hath a sword indeed, but wants an heart. Such white-livered soldiers, such faint-hearted sword-men our Solomon hath no need of: Our Gideon will not employ them so far as to break a pitcher, or to bear a torch. The fearful and unbelieving shall never set foot in his Kingdom, much less be Esquires of his body; those in that Office must hold fast the faithful word (that sword of the Spirit, that two-edged sword) far beyond that of Goliath (and yet David said, there was none to that ) that they may be able and apt by sound doctrines, both to exhort the tractable, and to convince the gainsayer, Tit. 1.9. Those that either cannot, or will not do thus, are no way fit to be of Christ's guard, because they are more likely to betray him into the hands of his enemies, than to defend him from them; to act a Judas his part, than a Peters, who manfully cut off Malchus his ear, and chose rather to be held temerarious, than timorous. Jeremy complains of the Pastors of his time, that they were not valiant for the truth, they had no spiritual metal in them: but as Harts and Stags have great horns and strength, but want courage: so it was with these. St. Austin professeth this was it that heartened him, and made him to triumph in his former Manichism, that he met with feeble Opponents, and such as his nimble wit was easily able to overturn. If gainsayers be not powerfully convinced, how will they set up their crests, and cry, victoria? If they be not stoned with Arguments, how will they start up, and outstare the truth? There must be therefore skill and will in all her Champions. They must also every man have his sword upon his thigh, and be ready for an assault. Seneca reports of Caesar, that he had quickly sheathed his sword, but never laid it off. And Suetonius tells us, that he would never fore-acquaint his soldiers of any set time of removal or onset, that he might never find them unready. Christ expects the like care and courage in his Ministers, lest the Proverb be verified on them, Ungirt, unblest.

And because of fears in the night] Lest evil should befall Solomon, as it did Ishbosheth, who was slain upon his bed by the sons of Rimmon: lest deeds of darkness be done in a Land of light, and whilst the watch-men slack their duty, the Rulers of the darkness of this world break in and play their pranks. Whilst men slept, tares were sown by the evil man, Mat. 13.

Vers. 9. King Solomon made himself a Chariot] Hic locus lubricus est & difficilis. This is an hard Text, saith one. It had been easier (perhaps) if Commentatours had not made it so hard. The word rendered Chariot, is by others rendered a Bride-chamber, a Bed, a Throne, a Palace. The Hebew word is found in this place only: it hath the name of fairness and fruitfulness. Rabbi Solomon saith it is, Thalamus honorificus, a bed-chamber of honor, whereby we are to understand again the Church, as we did by bed in the former verse. She is oft compared to an house, here to a Bride-chamber, and Solomon's Bride-chamber, which must needs be supposed very trim, and set forth to the best. It is further set forth here by the causes; efficient, Solomon himself; Material, Cedar, Silver, Gold, &c. Formal, paid with love; Final, for himself first, and then, for the daughters of Jerusalem. First, Solomon himself made it, though a King. Stupenda sane dignatio, a wonderful condescension. The Church is Christ's own workmanship, his artificial facture, or creature (as the Greek word signifieth, Ephes. 2.10.) that Master-piece of his architecture, wherein he hath shown singular skill, by erecting that glorious fabric of the New Man, that New Heaven, and New Earth wherein dwelleth Righteousness, 2 Pet. 3.13. For he planteth the Heavens, and layeth the foundations of the Earth, that he may say to Zion, Thou art my people, that he may rejoice in the habitable part of God's Earth, Prov. 8.31. that he may say, I will dwell in them, and walk in them, and I will be their God, and they shall be my people, 1 Cor. 6.16. Christ wrought the Centurions faith, as God, he wondered at it, as man. God wrought, and man marvelled, he did both, to teach us where to bestow our wonder. Paul prays for his Ephesians, that their eyes might be enlightened to see the power that wrought in them, Chap. 1.18.

Of the Wood of Lebanon] See the Note on chap. 1.17. The Saints are the Churches materials, Rom. 1.7. 1 Cor. 1.2. The precious sons of Zion, are comparable to fine gold, Lam. 4.2. Her Nazarites are purer than Snow, whiter than Milk, more ruddy than Rubies, their polishing is of Sapphire, verse. 7. And yet Bellarmine is not ashamed to say, Nos etiamsi credimus in Ecclesia inveniri omnes virtutes, &c. Although we doubt not but that all virtues are found in the Church: yet that a man may be absolutely called a Member of that true Church spoken of in Scripture; we hold not that any inward virtue is required, but only an external profession of the Faith, and participation of the Sacraments. Belle hoc convenit Ecclesiae Romanae, saith a learned man. This description suits very well with the Church of Rome. For certainly if there be any virtuous persons in that Church, id eis convenit per accidens, it is by mere accident, and not as they are in that Church, but as they dissent from it: like as Cicero saith wittily of the Epicureans, that if any were good amongst them, it was merely from the goodness of their nature, for they taught and thought otherwise. And as Peter Moulin said of many of the Priests of France, that they were for their loyalty not beholding to the Maxims of Italy, and yet Bellarmine hath the face to say, Sunt quidem in Ecclesia Catholica plurimi mali, sed ex haeriticis nullus est bonus. Among Papists there are many bad men, but among Protestants, not one good man is to be found.

Vers. 10. He made the pillars thereof] i. e. The faithful Ministers, called Pillars, Gal. 2.9. and that ( Atlas -like) bear up the pillars of it, Psalm 75.3. Those that offer violence to such, Sampson -like, they lay hands upon the pillars to pluck the house upon their own heads. Yea they attempt to pull Stars out of Christ's hand, Revelations 1. which they will find a work not feisable.

Of silver] For the purity of matter, and clearness of sound: for their beauty, stability, and incorruption. Let Ministers hereby learn, how they ought to behave themselves in the house of God, which is the Church of the living God, the pillar and ground of truth, 1 Tim. 3.15.

The bottom thereof of gold] Understand it either of God's Word, which is compared to the finest gold, or of that precious grace of Faith the root of all the rest: whence it is laid by St. Peter, as the bottom and basis, the foundation and fountain of all the following graces, 2 Epist. 1.5. Add to your Faith, virtue, and to virtue knowledge, &c. they are all in Faith radically: every grace is but Faith exercised: Hence we read of the joy of Faith, the obedience of Faith, the righteousness of Faith, &c. She is the Mother-grace, the womb wherein all the graces are conceived: Hence the bottom of Christ's fruitful bed, the pavement of his glorious Bride-chamber the Church, is here said to be of gold, that is, of Faith, which is called gold, Rev. 3.17. compared with 1 Pet. 1.7. that the trial of your Faith (or your well-tried Faith, for it seems to be an Hebraism) being much more precious than that of gold, &c. And here, Melius est pallens aurum quam fulgens aurichalcum, gold though paler, is better than glittering copper. The Faith of God's Elect is far more precious than the shining sins of the beautiful abominations of mere Moralists. Suppose a simple man should get a stone, and strike fire with it, and thence conclude it a precious stone. Why, every flint or ordinary stone will do that. So to think one hath this golden grace of Faith, because he can be sober, just, chaste, liberal, &c. Why, ordinary Heathens can do this. True gold will comfort the fainting heart, which Alchymy gold will not. Think the same of Faith.

The covering of it of Purple] I am of their mind, that expound it of Christ's blood, wherewith, as with a Canopy, or a kind of Heaven over head, the Church is covered and cured, Rev. 5.16. & 7.14. Rom. 6.3, 4. Purple was a rich and dear commodity amongst them; see Prov. 31.22. & 7.5. Mark 15.17. Luk. 16.19. The precious blood of Christ is worthily preferred before gold and silver, 1 Pet. 1.18, 19.

The midst thereof being paved with love] For Christ loved us, and washed us with his blood, Rev. 1.5. He also fills his faithful people with the sense of his love, who therefore cannot but find a great deal of pleasure in the ways of God, because therein they let out their souls into God, and taste of his unspeakable sweetness, they cannot also but reciprocate and love his love. So the bottom, the top, and the middle of this reposing place are answerable to those three Cardinal graces, faith, hope and love, 1 Cor. 13.

For the daughters of Jerusalem] This Charret or Bridal-bed he made for himself, he made it also for the daughters of Jerusalem: for all his is theirs; Union being the ground of Communion. As we must do all for Christ (according to that, Quicquid agas propter Deum agas, and again, Propter te Domine, propter te; choice and excellent Spirits are more taken up with what they shall do for God, than what they shall receive from God) so Christ doth all for us, and seeks how to seal up his dearest love to us in all his actions and achievements.

Vers. 11. Go forth, O ye Daughters of Zion] i.e. All ye faithful souls which follow the Lord Christ, the Lamb that stands upon Mount Zion, Rev. 14.1, 4. Ye shall not need to go far (and yet far ye would go, I dare say, to see such a gallant sight as King Solomon in his Royalty: the Queen of Sheba did) behold he is at hand, Tell ye the Daughters of Zion, behold thy King cometh, &c. Mat. 21.5. Go forth therefore, forth of yourselves, forth from your friends, means, all, as Abraham did, and the holy Apostles, Confessors, and Martyrs, and as the Church is bid to do, Psal. 45.10. forget also thine own people, and thy Fathers house. Good Nazianzen was glad that he had something of value (to wit, his Athenian learning) to part with for Christ. Horreo quicquid de meo est, ut meus sim, saith Bernard. He that will come to me, must go utterly out of himself, saith our Savior. All Saint Paul's care was, that he might be sound in Christ, but lost in himself. Ambula in timore & contemptu tui, & ora Christum, ut ipse tua omnia faciat, & tu nihil facias, sed sis sabbatum Christi, saith Luther, walk in the fear and contempt of thyself, and rest thy spirit in Christ; this is to go forth to see King Solomon crowned, yea this is to set the Crown upon Christ's head. When Queen Elizabeth undertook the protection of the Netherlands against the Spaniard, all Princes admired her fortitude: and the King of Sweden, said that she had now taken the Diadem from her own Head, and set it upon the doubtful chance of war. He that forsakes all for Christ, and puts himself by Faith under his protection, submitting to the Scepter of his Kingdom, and sending a Lamb to this Ruler of the Land, Isa. 16.1. in token of homage and fealty, his eyes shall see the King in his beauty; and instead of a Vivat Rex, he shall break forth into this glorious acclamation, The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, and he will save us, Isa. 33.17.22. It was St. Augustine's wish, that he might see Romam in flour, Paulum in ore, & Christum in corpore, Rome, as of old, flourishing, Paul, as he did once, preaching, and Christ, as in the days of his flesh, going up and down doing good. There are that hold, that by Solomon crowned here is meant Christ incarnated, taking flesh, as a Crown, of his Mother Mary: and that this was the day of his Espousals, when the Word was made flesh, and the day of the gladness of his heart, when he rejoiced in the habitable part of God's Earth, (that is, in the human Nature, wherein the fullness of the Godhead dwelt bodily) and his delights were with the sons of men, Proverbs 8.31. Some understand it of the Crown of Thorns set upon him by his Mother the Synagogue. Others the Resurrection, and that Name above all Names that he gat by his Death. I am of Mercers mind, who expounds it of that glory that Christ hath when he is preached up as the sole and absolute Savior, and so believed on in the world, that the obedience of Faith is yielded unto him. When Faith and Obedience make a perfect pair of Compasses, then Christ's head is compassed with a Crown. Faith as the one foot is pitched upon the Crown of Christ's head, whiles Obedience as the other walks about in a perfect circle of good duties, whereby he is made glad, Psal. 45.8.

CHAP. IV. Vers. 1. Behold thou art fair, my Love, behold thou art fair.]

THou art, thou art, and I am much taken with it, so that I cannot but set an Ecce admirantis upon it, I am so wrapped and ravished: yea I would that others also should behold it, and be enamored with it. As the Church called upon her Daughters of Zion, in the last verse of the former chapter, to go forth and see her Bridegroom in all his bravery, and to help to crown him: so here interchangeably, Christ calls upon all sorts to contemplate his beautiful Bride in all the comeliness that he hath put upon her, and that Crown of twelve Stars that he hath set upon her head, Rev. 12.1. so that in everything she is enriched by him, and cometh behind in no gift, 1 Cor. 1.5, 7.

Thou hast Doves eyes] Particularly Christ commendeth her eyes, hair, teeth, lips, temples, neck and breasts. He that would praise another, is careful to take in whatsoever of him may be thought praise-worthy. Christ only is able to give his Church her due commendation; because he only knows all men; And needeth not that any should testify of man, for he knoweth what is in man, John 2.24, 25. All others that shall undertake such a business, had need say as Mr. Bradford the Martyr saith of that Peerless King Edward the Sixth. So many things are to be spoken in commendation of God's graces in this child (who yet was but one of those many that make up the Church, but yet such an one, that as he was the chifest, so I think the holiest and godliest in the Realm of England, saith the same blessed Bradford, ) that as Salust writeth of Carthage, I had rather speak nothing, than too little, in that too much is too little. An exact face (saith Pliny ) is seldom drawn but with great disadvantage: how much more when a bungler hath it in hand? In which regard Alexander the Great forbade his portraiture to be painted by any other than Apelles, or to be carved by any other but Lysippus, men famous in those faculties. Behold here one that goes far beyond them both, (the greatest Artisan in the world) pensilling out to the life, and setting forth a complete Character of his dearest Spouse, whom he had in his heart to die, and to live with, as the High Priest had the twelve Tribes, and St. Paul his Corinthians, though the more he loved, the less he was beloved. But to come to her particular praises, Thou hast Doves eyes, that is, fair, full, clear, chaste. See the Note on chap. 1.15. Eyes the true Church hath, and those both opened and enlightened, Act. 26.18. She cries not up ignorance as the Mother of Devotion, neither doth she send forth blind guides, to require blind obedience, as the Popish Padres do with their novices; to put out the eyes of those poor mis-lead and muzzled Ignoramusses, and to lead them blind-fold into the midst of their deadly enemies, as Elisha did the Syrians into Samaria. The Church here described, hath (as Solomon's wise man) her eyes in her head: yea, she hath two eyes, when the rest of the world hath but one, (as the Chinois vainly brag of themselves) a praise proper to the Church of Christ, She lifteth not up her eyes unto Idols, Ezek. 18.6. but to the Holy One of Israel, Isa. 17.7. her eyes are Doves eyes. Every child of Christ's Church hath a spiritual eye-sight, an insight into the Mystery of Christ, communication of Christ's secrets, the mind of Christ, 1 Cor. 2.15. She hath no blind children: for though born blind, yet Christ hath anointed them with his eye-salve, and given both light and sight. But by eyes here we are chiefly to understand Pastors and Ministers, those Seers (as they were called of old, 1 Sam. 9.9.) those lights of the world, Mat. 5.14, 15, 16. burning and shining lights, as the Baptist was called, whose Office is to be to God's people, instead of eyes, Numb. 10.31. and to open the eyes of the blind, to turn them from darkness to light, and from the power of Satan to God, &c. Act. 26.18. And these are to have Doves eyes, seeking to present unto Christ every man chaste and pure in the simplicity of the Gospel, 2 Cor. 11.2, 3.

Within thy locks] Seemly tied up and covered (as the word imports) without pride or affectation, not laid out, as the manner is, of vain and unshame-faced women, but thick, fair, and modestly made up: to show the Churches modesty and humility, which is the knot of every virtue, and ornament of every grace, as St. Peters word holds it forth, 1 Pet. 5.5.

Their hair is as a flock of Goats, &c.] They are fat and well-liking; and so their hair lay smooth, slick, and shining: By the Churches hair here, may be meant the community of true Christians, that, being as the hair innumerable, do adhere to Christ, as to their head; and have a promise that not one hair of that sacred head shall fall to the ground: and that if any son of Belial shall offer to shear or shave them, he shall answer it as dearly as the Ammonites did the like abuse done to David's Ambassadors.

Vers. 2. Thy teeth are like a flock of sheep, &c.] Handsome teeth set forth a woman very well: and they are then held handsome, when they are 1. Even and well matched; 2. Fair and white; 3. Thick and full. All this we have here daintily set forth in an allegory. And by teeth the Chaldee Paraphrast will have meant (and I dissent not) the Priests and Levites of the Law, the Pastors and Preachers, think I, of the Church: who as they must be eyes to see, so they must be teeth in another regard, viz. 1. To chew, 2. To bite. First, they must champ and chew the children's meat for them as good Nurses: such as Paul was, 1 Thes. 2.7. and before him, Isaiah, chap. 28.9. Whom shall he teach knowledge, and whom shall he make to understand? Not the wise and prudent, not conceited persons, that make Divinity only a matter of discourse, or come to hear, only to exercise their Critics, and to sit as Judges, on their Ministers gifts: But such as are weaned from the Milk, and drawn from the Breasts. And how will he do to deal with such, and to divide the word aright to them? He will praemansum cibum in os indere, mollify their harder meat for them, that it hurt not the tender toothless gumms of these weanlings, weaklings. Precept, saith he, shall be upon Precept, Precept upon Precept, line upon line, line upon line, here a little, and there a little. They shall have it as they can take it, neither will he put that upon them, that is not fit for them. They shall have Milk, and not strong meat, or if they have, it shall be ready chewed for them. Our Savior spake, as the people could hear, and not as he could have spoken. If we have spoken to you (saith he) of earthly things, (that is, of spiritual matters under earthly similitudes borrowed from wind, water, &c.) and ye believe not, how shall ye believe,