ANNOTATIONS ON THE

SONG OF SOLOMON

THE ARGUMENT AND CHAPTERS 1–8

CONTENTS

THE ARGUMENT

It will not be needful to say much concerning this book by way of preface, because such things as are usually delivered so, will be very proper for the explication of the first verse of it, which is a compendious preface to all the rest, and contains under it not only the nature and author of it, but also the matter, time, occasion, end, and many other circumstances, which are the common business of an argument. All that needs of introduction here, will be rather for the annotations' sake, than for anything else, and to vindicate them from rash and harder censures, which they are apt to meet with. It is not unknown to the learned, what the obscurities and darkness of this book have ever been accounted, and what great varieties of interpreters, and interpretations have endeavored to clear it, but with so ill success, many times, that they have rather increased, than removed the cloud: whilst among so many hundreds of them, very few have done anything less than what they pretended, and of all these ancient and later volumes, and libraries of commentators, we find a very small number that are answerable either to their own undertakings, or the readers' hopes. The reason whereof it is more easy to discover, than to remedy; nor can we expect a perfect redress until we shall see face to face, and all these, and all other veils shall be removed. It is agreed on all hands, that the book is an entire allegory, full of profound mysteries, and secrets, for which cause the Jews interdicted the reading of it, as of the first chapter of Genesis, and some part of Ezekiel, until the age of thirty years, (which was their sacerdotal age) when reason should be grown riper, and the affections composed, and raised for so divine a contemplation: for such they esteemed it generally, though both among them, as well as other readers, there were some that had lower conceptions of it, and received it as an hot carnal pamphlet, formed by some loose Apollo or Cupid, rather than the holy inspiration of the true God. But this blasphemic hail perished with the fathers of it, and it is not now so much the dignity of this sacred monument is questioned, as the sense of it; about which infinite digladiations and contentions have exercised all ages of the church, and whilst every one pleads strongly for his own Diana, it is become an harder work to understand, because of so many diversities of understandings. Yet it has pleased God in so great confusion to preserve the main thing happily inviolable, and so far to subdue the reasonings of luxuriant wits, as whatsoever interpretation they have more specially advanced, yet that few or none of them have refused that which you shall find embraced and improved here. It is very easy for all men to err even in plain things of this nature, how much more in parables and riddles? Where no interpretation can be so sincere and indemnified as to please all conjecturers, or to satisfy the various interests and spirits that inquire into them: but in so catholic a consent and harmony as has borne witness to this way, though in some particulars and single clauses it may be the fate of the most perspicacious to be surprised, yet in that which is so universally and solemnly accepted, as it will seem a willful error to depart from it, and to choose solitary, and dangerous bypaths, where the open road is so free and safe, so what can be expected in such singularities but many absurdities, and implications, and violences offered to the word and truth? And so shall he that considers find it to have happened not only to those of the church of Rome, who have doted upon such inventions, but also to many of the Reformed churches, who have forsaken all guides, but their own fancies and interest in this work. And indeed how could it prove otherwise? For when men are grown proud disdainers of others, and propose themselves a separate notion, which they resolve to defend, what bold improbable, insolent things will they not obtrude, and instead of an humble submission and respect to the text, will ravish it, and by an audacious force, compel and wrest it to comply with them? This fault as I said, we may lament in many of great parts, otherwise, among us, that were transported with strange abstruse applications of this Scripture, and have presumed to determine all things in it so and so, as if they had been of the divine counsel, and knew all his secrets, by reason of which presumption, we may sadly fear that it pleased God to give them up many times to themselves, and permit them to produce such opinions as are both ridiculous, and impious. I know there may be a false and unlawful reverence paid even to holy things, and that, that is negligence often, and superstition, which we call humility: I know God allows the learned a gracious liberty, and in difficult things to abound in their own sense is not always to violate or pervert the faith: but yet again, he that undertakes such operations, must be sure to walk circumspectly, to bring as well submission, as pure and holy speculations, and not to seek unusual and rare, but solid and mature interpretations. He must remember that allegories are not to be strained too much, that similitudes answer not in all lines, but in the chiefest; that many deep things concerning the church lie hid in this Scripture, and in the prophets, which are not yet fulfilled, nor discovered and that what remains for the last times to be accomplished, is yet as full of darkness as wonder; known to God only, and until he shall please to de-tenebrate it, unsearchable. He must remember lastly, that one part of his duty is as great as another, that it concerns him to be wise unto sobriety, as well as to be wise; to open doubtful and intricate Scriptures with modesty and moderation; that is according to the analogy of faith, the general peace and unity of the church, and those Christian canons of charity, piety, loyalty, and prudence, which tend not to subversion, but to edifying: all which none are so likely to observe as they who most suspect themselves, and proceed in that beautiful tract, which the feet of the prophets have both enlightened, and made smooth; which in this business under our hands, is to look upon it, as generally it is acknowledged that is, not as an history, or prophecy (as some conceive it) but as a divine parable, wherein natural and visible things allegorize things supernatural, and under the figures of Solomon and his loves, is shadowed the true Prince of Peace, and his rich affections to his church and people. And this is that genuine and spiritual explication, which as it is like David's tower defended with the shields of the mighty, so it is most full of heavenly and divine benefits, and most instrumental to that great end, for which the Scriptures were given, and which every Christian should contend for, the improvement of his faith and manners. We reject not, we disesteem not the sound or wholesome sense that others have used; their allusions, their collations of words and actions we dispraise not: it is not denied, but this book may prophetically comprehend in little, all those numerous occurrences and transactions which divine providence has dispensed, or shall, in the church since the first breath of that distressed virgin, to the very last: but we say that these things are very hard to be divided, and to be determined harder; sometimes they may light upon the truth, and as often miss her, and then that one hallucination, one deceit is not expiable by many probabilities. And therefore that explication is more excellent which absolutely avoids all these rocks, and steering in the full and open channel dashes upon none of these shelves, or quicksands, but passes on in a quiet and easy contemplation, comparing spiritual things with spiritual, and instead of historical and civil affairs, holding forth moral and religious, carries up the soul at last to those kisses and delights which the inflamed amorist desires here, and shall eternally enjoy in her beloved hereafter: wherein as we have departed from these curiosities mentioned, so likewise from the grosser vanities of the Jesuits, and Roman parasites, of whom not a few have laboriously trifled in this subject, and by constraining all that is said of the mystical spouse here, to the Virgin Mary, have marred a great deal of learning by an extreme ingredient of superstition; who will not say of her that loves Christ, as the psalmist says of Jerusalem, Let my tongue cleave to the roof of my mouth when I forget thee? for all the generations of men shall call her blessed? but yet there is no reason that we should rob Peter to pay Paul; or say either so much of her, or so honorably as that of Jerusalem, whereof she is but a part: let her be the mother of Christ, and of God; yet she is not his wife married to him so inseparably, as to become one flesh, nor so beloved by him as his own body, that is, himself, his church. And yet to see how vehement and passionate some of them are to exalt her higher than thus, and how they move every stone to fit all that is said here to her praises, is not more their vexation, than his that reads them: whilst to this purpose we find them not only changing and altering the very fountains, not only relinquishing our translations, even there wherein they confess them more near to the original, than their own; (which is a strange impudence for men to say, Textus sic habet, and sic habemus in Originibus, and yet promote their own corrupt version before that which they yield purer (but also vilifying and depressing those ancient and happy punctations of that language, which when they consist not with their honor and interest, they call Masorethica figmenta, and will not endure them: so unreasonable do men grow, when they once decree to love themselves only; and as among us, it is worthy observation, that some men who condemn nothing more devoutly than learning and eloquence, do not yet use to dabble in any portion of holy writ so much, as in this of the Canticles, and the like, which challenge the greatest abilities of all sorts to undertake them, being filled with all sublime and philosophical notions: so among them, it is a small thing to despise that which they cannot deny to be most precious, and in favor of their own imaginations to become injurious both to truth and charity: but let us say, Father forgive them, though we cannot add that apology and mitigation, for they know not what they do; acute and wise they are, but while they think so of themselves, who are nearer to blindness? For our parts, let us cast aside partialities, and with equal and unbiased spirits, let us approach both to write and read upon this Scripture. It is an high mountain; the hill of visions, let us put off our shoes, and ascend with fear: it is a little volume, but the explanation of it is Arduum opus and who is sufficient for it? O Lord be you our great illumination, wash our eyes, and make them like those of the dove, chaste, and clear, and humble, and heavenly; that in your light we may see light, and may unfold and unriddle this holy labyrinth in the same Spirit, whereby it was written; for else we shall get no good by it, but he that is ignorant, will be ignorant still. For my part, I shall conclude and remonstrate mine own adventure, as he does that continues and perfects the commentaries of good Bernard. In ignem velut prudens & conscius manum mitto, vel per alta maris discrimina, Cymbæ fragili me committo, in eo solum fidens, qui bonus & misericors, de ipso loquentibus, pro ipso laborantibus, dicit, Adsum. Amen.

CHAPTER 1

After the inscription, we find in this chapter the spouse first breathing out sighs and wishes of love in the absence of Christ: admiring and rejoicing in his sweetness, power, riches and precious provisions for her, confessing and yet vindicating her own defects and deformities; and repulsing the envious and uncharitable censures and rumors that were given out both concerning herself, and her beloved; of whom she begs to be counseled and directed, and he grants her desire: enlarges his promises to her, and interchanges mutual praises and congratulations with her.

Verse 1. {The song of songs} This part of the title briefly sets out many of those circumstances were mentioned, and promised in the argument: as 1. The quality or nature of the book, a song; which speaks the difference of it from other parts of the Bible, that were of another composition, yea even from the psalms themselves, as may be seen in those that observe the critical notions of an hymn, a psalm, and a song; which lie not in the quantity so much, or measures and meter, (which is generally conceived the holy men of God, that were immediately inspired to this work, observed exactly, though the laws and rules of their poetry be unknown to us) as in the use, and occasion and matter; in all which this song is acknowledged to differ from other psalms and spiritual odes in holy Scripture; being called an epithalamium, a marriage song, it being their custom to celebrate their nuptial feasts and mirth with such ceremonies. Which practice it seems that God did not disallow, but commanded rather, and therefore it cannot be unlawful for his servants to take up the like holy employment, when they shall be called by the like reasons to it; when the heart is joyful and merry, to sing with grace to his praise, who makes it so; for it is his work to give new songs to us, and to put gladness into the soul. 2. The end or design of it, which is to raise the soul, and infuse comfort, to which nothing prevails more than divine songs: the power of profane and sensual verse is so strong, that they fancied Orpheus of old to draw the woods and rocks and rivers, and make them follow him in dances; and from thence grew the terms of incantations and excantations among the magicians: much more virtue is there in a pure celestial poem, which is filled with the raptures of divine love, and prompted, not by a fabulous or wanton muse, but by the Spirit of grace, and love, and joy. If anything be able to warm and fire the soul, this will; if anything can sweeten and conciliate the harder things of an holy life, this will; and for this it was, that Saint Hierom tells us his sudans messor and Arator stivam tenens, his plowmen, and gardeners, and reapers and spinners did among their labors mix continual hallelujahs to deceive and ease their pains: and sweet Augustine in the ninth book of his Confessions, has eternized this for one, Quantum flevi in Hymnis & canticis tuis, etc. The sacred hymns and songs, that were used in the service of God, did through his ears pierce his soul, and truth conveyed in such music did melt and transport his heart, which was inflamed thereby, and the cold embers of love and devotion broke out in happy sighs and tears; Et bene mihi erat cum iis, as he adds there; it was never better with him: nor is it ever with any pious soul, than when thus affected: and a special blessing it is, that such cordials are made ready for us, which we should and may at all seasons exercise, so preventing those worser potions of carnal pleasure, which are but delightful poisons too often, and instead of comforting destroy the patient. 3. The dignity or excellence of it, it is the song κατ᾽ ἐξοχήν, and the song of songs; that is most noble, and transcending all others. As a servant of servants is the vilest slave, and the deepest curse of villainage, Gen. 9. 25. And vanities of vanities, the merest and only vanity; so Lord of lords, and King of kings, and Holy of holies, express the highest and most incomparable worth, and the bliss of heaven being eternal and infinite, are in secula seculorum, to ages of ages, and the chiefest of songs, the song of songs. And so this is, whether we compare it with the songs of others, either before Solomon's age, or his contemporaries, such as Ethan, and Heman, and Asaph, etc. who were famous, but short of him, and of his parts, 1 Kings 4. 31. or else with his own other songs and writings which were many thousands, verse 32. of that last Scripture; but yet not equal to this; for (as they say of Origen's commentaries on this book, so we may of Solomon himself) in other things he outwent all other men, but in this himself; which is signified by this διπλασιασμῷ τῶν ὀνομάτων, this ingemination, this duplication of the title, the song of songs. Now this excellency, and superlativeness is referred variously. 1. Some ascribe it to the antiquity of the song, as if none so honorable for age, as it is: but holy Scripture is evident against this opinion, for we find very many had got the seniority of it, as David's, Deborah's, Moses's, and (as some think) Job's, most of whose history is reputed to be verse, and translated (according to their judgments) out of the Arabic (which was the original they say) by Moses; but long before them, and before the flood itself, we find Jubal, the father of music, and by good consequence of songs also, Gen. 4. 21. It is more ancient than Helicon or Parnassus can boast, but yet all those go before it, and it may be more in the Bible. 2. Others ascribe this excellency to the penman, or immediate author of it, which I shall have occasion to speak of further in the next annotations. 3. It is referred to the expression, style, order and method, which is most high and accurate, there being no syllable or punctilio of it, but has a great treasure in the bottom; and the whole thread of it as fine and precious, as that of scarlet, which is mentioned, chapter 4. 3. An humble Christian ought always to be fully persuaded, that no word is vainly or rashly inserted into that volume, which the supreme wisdom dictated; and though many things be obscure and profound, yet nothing is superfluous. Chiefly not in this book, where though much is dark and difficult, (as it must needs be, where so many unusual words are found, which are not met with anywhere else in holy writ; as shall be noted upon occasion as we pass along) and though some disorders and incoherences may appear, yet are these no blemishes, or dispraises to it, but rather great additions to the beauty and perfection thereof. For learned men know, that the Spirit of God uses no strict and topical order, but passes freely and suddenly from this matter to that, chiefly in prophecies, and visions; and they know as well, that this, being a work of highest love and joy, it can be no blame to it, that it is now and then abrupt and passionate; or uses such metaphors and language, which though they express things ἐν σκότῳ καὶ νυκτὶ, under some night and darkness, yet when understood and opened are more proper, and elegant, and those shadowings increase the splendor and price of the whole piece. For this being as Gr. Nazianzen, and others call it, νυμφικὸν δρᾶμα, a genial, or nuptial comedy; or eclogue (which it is thought gave occasion to Theocritus, and others among the heathen to imitate it) it could be expressed no way more happily, than in such similitudes as were proper to such persons, and such subjects; where, though all things are not alike significant: yet, as St. Augustine speaks in this case, propter illa quæ aliquid significant, etiam illa quæ nihil significant, asseruntur. 4. Notwithstanding all the pretended darkness, there be some that prefer this song above all others, for the very splendor and evidence shining so clear and bright, even through all its clouds, that the dimmest eye may read Christ in it, above a thousand years before his birth; whom it does not so much foretell as show, and, as John the Baptist, point out, and at once both promises and bestows him: and not him only, but likewise his glory and benefits and treasures dispensed to the church; and her duty and office, and affections to be returned towards him: all which, though not fully and at large, (that could not be done in so short a volume nor would the world contain all the narration of it) yet in chief heads and figures, are sweetly and vitally deciphered: so that he that runs may read; and as at ancient weddings, the custom was to take away the veil from the bride, in sign she was leaving that recluse and hidden life of a maid, so here is the veil either easily removed, or else so thin and transparent, that we may discover the entire and inward sense and substance, as plain as the barks and shell; especially directed by that wise Dædalus; who leads into all truth, and cæca regit vestigia filo. And therefore it is, that some have listed this book, not among the prophets, but those they call ἁγιόγραφοι, Scriptures that conduce to holy instruction and conversation; though indeed it deserves to be called a prophecy, as that office is not only to reprove and threaten, but to behold things to come as present, and to speak of future events, which exceed natural knowledge, either expressly, or in figures. A prerogative, in which Solomon surpassed all that goodly fellowship, being enlightened with a greater and habitual measure of supernatural knowledge, than, some think, Adam himself received; and therefore the acts and emanations of it, such as this song, must needs excel all besides in divine light and wisdom. Which nevertheless is so encompassed with darkness, that we cannot but tremble at the very consideration, as most interpreters have acknowledged they did; when they attempted it, and confessed their explications to be guesses and accommodations, and approaches to truth, rather than the truth itself. It is heavenly bread (says Pererius) but only God who is master of the feast can divide and break it: it is sweet and delicate as his own rose and lily, but yet beset with thorns and brambles, and as a great thick wood shadowed almost and impervious; by reason whereof some of great account, both among Protestants and Papists, have placed it in the same degree, and sphere with the Revelation of John, which has as many mysteries in it, as words, and under every sentence lie manifold interpretations and allusions. Nay more; they say, that this is more occult and difficult, than that is. For in the Apocalypse the sun breaks out sometimes; though it be generally overcast, yet it is not without some eruptions and glimmerings of light, which serve to irradiate the darker parts; but here all is night, Nox se in noctem abdidit, and no bright intervals, no sparkles that may direct and help us. 5. There be yet another sort that attribute this excellency to the purity and holiness of it, which notwithstanding the unhallowed reproaches of Theodorus, of Mopsuesta and others, is so stainless and immaculate, that nothing else breathes in it, but chastity and saintlike devotion. That crimination and exceptions against the kisses and ointments and other affectionate speeches of it, are so far from blemishing or polluting it, that they beautify and ennoble it; for if these had been away, how had it remained an epithalamion? how had those dear ecstasies and sympathies been expressed? how had the language been suitable and congenerous to the matter? which none can read with danger of infection, but such as bring the plague along with them; then indeed as the epigrammatist says of his ill reader, incipit esse suus, that which is holy and innocent in itself, may be by filthy hands defiled; and therefore let no man censure the wisdom of God; but purify himself, and so he may make safe addresses hither, but for the rest procul este profani, what have you to do with these pearls? they are not for swine. 6. There is the last and the most rational opinion which relates this excellence to the subject and matter of the book; which is the sublimest and most divine, that was ever handled from the first cradle of the world; the unsearchable riches of Christ, Eph. 3. 8. that mystery which was hid from ages and generations, as to the common part of them, and revealed as a peculiar honor to some chosen persons, that were made worthy to receive it; to support their obsequious faith, and by such pregustations of a Messiah, to prepare them for a larger fruition of the church's glory: this is that which principally exalts this Scripture, that it is wholly evangelical, and whereas others are interwoven with goats' hair, and skins, this is all gold and jewels: nothing of temporal or worldly mixture in it, as in others, but the whole piece is spiritual, and though but short and little, yet comprehensive of all the rarities of the gospel. Therefore they that consider Solomon, as another Aristotle, writing his Ethics; and natural philosophy in the Proverbs, and Ecclesiastes, do here behold him carried up to metaphysical contemplations, whereof Christ is the adequate and supreme object; and all his terms and figures translated from nature and the world, are but manuductions and perspectives to grace and heaven: whither he leads us by such things as are most beloved by us; and because we are yet in the body, temperates his language, and allurements to our desires, and capacity. As for that which is objected against the sanctity, and authority of this book, that the name of God is not mentioned at all in it; the same might also be darted at the book of Esther; but it is a blunt arrow, and wounds neither of them. For that may be the word of God, where God is not pleased to pronounce his own title: and further, though no glorious and solemn name of God be here expressed, yet names of grace and favor are; the Lord is pleased to lay aside his majesty and brightness here, which might produce terrors and astonishment, and being to hold a gracious and peaceable parley with his church, puts on such names, as may best agree with love and familiarity; so Bernard rarely. Amor loquitur qui Dominum nescit; carmen amoris est, nec aliis hæc quam amatoriis fulciri oportuit.

{which is Solomon's} This attribution of it to Solomon is another reason of its great excellency, for he was wise, and pious too, once even to admiration, 1 Kings 3. 12. & 4. 29, 31. & 10. 24. And this was the fruit (as the wisest judge) of his best condition; before his soul was debased, and sullied with the follies of his old age; quickly after his marriage of Pharaoh's daughter, to whom he may be granted to allude in this book, but his true aims went higher. Some translation read, of Solomon, others to Solomon; but our English complicates both, and both in the other languages signifies possession, or propriety; as τῷ Δαβίδ in the Septuagint signifies not datively, but of David. Yet it is no inconvenience if we receive it, as some contend, in the dative; I mean, if we look to Christ, who is the true Solomon, and more glorious than he was in all his glory, Matt. 12. 42. being the wisdom of God, and the power of God, and the Prince of Peace, Isaiah 9. 6. 1 Cor. 1. 24. unto whom the Scripture was directed and consecrated: and this in that holy language what some render, unto, by others is done, into, concerning, or touching; as Psalm 45. 1. Touching the king, is Regi, to the king in the Vulgar Latin; and the like, in many other testimonies. And so this Song of songs is Christ's, that is, concerning Christ, Solomon is the instrument, but Christ the author, and Solomon the shell, and rind, but Christ the juice and marrow: it is not to be neglected, that Solomon changes his inscriptions in all his books, and here assumes the simplest and most humble of all the rest, knowing the matter here would countenance and bear out itself, and that nescit amans se esse Regem; being now possessed with that love he was about to celebrate, it was time for him to leave off names of majesty and terrors, to renounce titles, and bid farewell to the world, having to deal with that which was exceeding much better.

Verse 2. {Let him kiss me} In this drama, or dialogue it is consented on all hands, that these first words are spoken by the church; who is the wife of the Lamb in contract, Rev. 21. 9. who saw Christ, to whom she is to be presented in perfect glory hereafter, afar off; and here desires nearer union and fellowship with him. The Hebrew doctors, with the Chaldee paraphrase, would have Moses and his law and righteousness understood in him; but we know that there is none in the earth or in heaven to be sought and loved so as our Lord, who answers and fills up the name of Solomon better than any of his servants, though never so faithful in his house, as Moses was. By me, it is more disputed who is intended. One will have it to be the queen of Sheba, who came to visit Solomon from a far country, and by whom (as the tradition of the Abissines goes) she was got with child for her civility, from which child they derive Prester-John, who to this day writes himself the son of Solomon; the Jews, they will have it to be their synagogue: some Christians, the human nature by incarnation, or by his resurrection at least. The sublimated Papist wiredraws all to the blessed Virgin, and it is excellent sport to read their distortions and bendings of wit and learning to effect it. But certum est, and de fide est, that no particular person or creature is to be understood, but the whole catholic church of Christ, (and under her wings every single and individual believer) from Adam and Abel to the last period of time, for whose sake the Son of God was made man, to sanctify, and redeem her, and make her a glorious church; and so the human nature of Christ is not the spouse, but the bridegroom; which Christ is not as God only, but as man too; and whose love and fruition the church here petitions for, for these are not imperatives, but wishes.

{With the kisses of his mouth} The comforts and graces of the Spirit of God, are his symbolical kisses and greetings, being seals and assurances of love, and the happy preface to that full enjoyment in the world to come; and when Christ vouchsafes to breathe thus upon us, to put wisdom and grace into the soul, to speak peace and salvation to a poor sinner, whereby he is relieved from the terrors of the law, and the wrath which it threatens, it is a greater happiness, than to enjoy the glory of all the kingdoms of the world: as he in Xenophon, when Cyrus had given him a cup of gold, and a kiss to another, disdained his own gain, and said that kiss was richer than his treasure. Oh! these are sweet and invaluable! being the soft earnests and fruits of the Spirit of comfort, which like balm, heal the wounds and bruises of the law, and make ample reparation, as the dandlings and huggings of an indulgent mother do, for the sharpness and bitterness of any rod: let our souls labor to feel, and aspire after these, whose privilege it is, not only to seek, but to obtain them; the angels have great pleasure in beholding these things, how much more is it to receive them; it was much for Moses to behold his back parts, and those favorite disciples to see their master transfigured; it was much for that penitent to wipe his feet, and kiss them: but this is far more, to be admitted to such an honor, to enjoy the kisses of his mouth. And she seems to be wrought vehemently upon by it, for as one carried out of herself, and hurried away by irresistible love, she names him not whom she seeks, but as Magdalen at his grave, If thou hast taken him away, John 20. 15. without naming what him; as imagining, being full of him herself, all hearts besides should think of nothing else, but that which possessed hers. So the church here, let him kiss me, you know whom I mean, all of you; it is not Moses, nor any of his other messengers, they are not able to satisfy my longings, but it is Christ himself, for his kisses alone work reconciliation and peace and good will and everlasting joy. The fruit of his lips is peace, Isa. 57. 19. let him give me ten thousand kisses, whose very fruition makes us desire him the more, and whereas all other pleasures sour and wither by using, those of his Spirit become more fresh and delightful.

{for} There is great cause for spiritual love to Christ, and vehement breathings after him. There is strong invitation, and worth in him to draw and allure the soul; and that heart is far worse than iron, whom this loadstone cannot attract.

{thy loves} The Vulgar Latin reads Ubera, thy breasts and for that cause apply these words to Christ, it being as incongruous (as one of them pleads) that he should have breasts, as that she should be said to have a beard; but by his favor, do not we read of the breasts of kings, Esay 60. 16. if it ought to be so translated, which they themselves know, ought not, and so have some great ones of them acknowledged, and with us, by breasts understand the gospel ordinances of Christ, which exceed the rites and services of the tabernacle, whereof wine was a part. Indeed wine is of a cheering virtue, even to the heart, Psalm 104. 15. but there's a good in the ordinances beyond this; and if the love of God be manifested in them let the spirit be never so sick and drooping, it will not only revive, but ravish it, and make a man forget his bitterness, beyond all earthly comforts whatsoever, and to say with St. Peter, bonum est esse hic: here will I abide and dwell forever. It is true, that if the soul see not the face of God, enjoy not spiritual communion with his God in ordinances, there is no sweetness in them, but they are as dregs, sour and unpleasant, and they are as froth, vain and empty, so that they do but increase a man's bitterness, and overwhelm him the more, Psalm 73. 7. but where the love of God is manifested in them, and there is an immediate concurrence of God's Spirit with ours, closing and twining together, there they are wine upon the lees, and as a feast of fat things, Isaiah 25. 6. Or else the compassions and kindness of Christ (for the breasts are tender and neighbors to the heart) set forth in the acts of adoption, redemption, sanctification, etc.

{are better than wine} Exceed all pleasure; whatsoever is most reviving and restorative, so that they despise and neglect all afflictions, as men full of wine feel no hurt for the present, and are more ready to rejoice and sing, than to be dejected, and they undervalue all other delights, there being a more true and abundant sweetness in communion with God, than in any other, even the choicest of the world. This is the psalmist's opinion, Psalm 4. 6. let them take the corn and wine and the oil, but let me enjoy better pleasures, let me live a life of communion with God, and I can be content, not only to be deprived of, but to forsake all others.

Verse 3. {Because of the savour} It is read also; For the odor, or, for thy odor, or smell, which is expounded of the good savor of the knowledge of Christ, 2 Cor. 2. 14. Whatsoever may lead us to him. For virtue goes like a sweet smell, or savor out of Christ still to heal all men, as it did, Luke 6. 19. And the breath of his ministers that are inspired by him, conveys it. As the panther is followed by his breath, and betrays himself; so does Christ. His speech tells who he is, for never man spake as he did, and the eagles that are generous, will find him out by it; they whose senses are exercised, will discern and delight in it.

{Of thy good ointments} Or, best ointments: as David said of that sword, There is none to it, so is there no unction like that of the Son of David. The high priest was to be anointed with all the most excellent and precious spices, Exod. 30. 23. which were not so costly and rich in their nature (though yet that made them worthy to be kept as a chief treasure, 2 Kings 20. 13.) as they were in their use and signification; for they were to be poured on Aaron's head, and from thence to drop as low as the feet of his garments: and they emblematize the better unction of Christ, who was anointed above his fellows, Heb. 1. 9. and thereby authorized and consigned to that great office of anointing all his members, Isaiah 61. 1. who become in him also a good odor, 2 Cor. 2. 15. and by their preaching, prayers, and good life, transfuse comforts and sweetness to the whole church, so that their good name is spread abroad, as his was, and preserves (as embalming does) both themselves and others, Eccles. 7. 1.

{Thy name is an ointment} Or, thou art an ointment, for name is oft put for person, and so Christ was ointment to himself, his Godhead anointed his manhood, and therefore he was called, the Messiah, Daniel 9. 26. where the Septuagint read χρίσμα, as the Targum for oil, give us Christus, Esay 10. 27. who answers all the properties of the most precious ointment, peace, mercy, charity, health, joy, strength, and all those offices and dignities (of king, priest, and prophet) that were capable of unction. They say, that at the birth of Christ, a sudden fountain of oil sprung up in Rome, and flowed out for a whole day together. This was an indication that Christ was born, who at once both sprang out of the earth, as man; and as God, came down from heaven.

{poured out} This word may denote emptying, for the very same, ἐκκενωθὲν is used by the Septuagint here, that St. Paul uses in that sense, Phil. 1. 27. And thus Christ was poured out for us, that we might be full. But it signifies plenty and abundance also, running over, and never stopping, as the widow's oil did, to the last ends of the world. His graces are like the eternal springs of the earth that cannot dry up; but are and shall be diffused by his Spirit, and by his gospel, until his whole house be filled with them. And whose incorporable sweetness and benefits are not understood but in the effusion, that is, in the communication of them. Scire tuum nihil est, etc.

{therefore} The root of our love, is his, shed abroad in our hearts; for then that ground which was dry and barren in itself, is made rich and fruitful; and then we being anointed by him, have our eyes opened, to know and desire him, 1 John 4. 19. which before we cannot, 1 John 2. 20. our love is no blind, precipitate passion, but guided by reason and election.

{do the virgins} The prenube, that are called companions of the bride, Ps. 45. and here friends; that is particular churches, which should be as virgins, chaste, and meek, and pure, both in heart and conversation, 2 Cor. 11. 2. And who are called and chosen of God to be so, and who are washed and cleansed by the blood of Christ, from every spot and impurity.

{love thee} Or sigh after thee for love; which is to love most tenderly, as mothers do. It is the nature of faith to beget love to him in whom we believe, in which noble act she exceeds the dull rules of nature and philosophy, which allow no love but to that which is known, and beheld, Videt hanc, visamque cupit. But having not seen Christ: his love constrains us to love him, and faith strengthens this love, 1 Peter 2. 8. strengthens it so as to make us new creatures; for so we find by comparing, Gal. 5. 6. with 6. 15.

Verse 4. {Draw me} Not only kiss, that is, call and invite, but command, and work effectually, not only by discovering the glory sweetness and spiritual excellencies that are in yourself, and your administrations; which is but moral fruition, which is found in any attractive object, but also by inclining my heart to follow you; which indeed is the right drawing of the heart, by a kind of sweet compulsion, even constraining it to follow: so did the mantle of Elijah, cast upon Elisha, infuse a readiness and free propension to obey him. Else I move not: not only come down to me, and dwell in me, but also lift me up, that where you are, I may be also, according to your promise, John 12. 32. and according to mine own necessity, who without you can do nothing, John 6. 44. The first will testify your goodness, and this will declare your power; that you are stronger than the powers of darkness, and able not only to open the heart, and offer salvation to it; but also to convert it and translate it to your kingdom, that so it may pass from death to life. Which power: [as] it is the demonstration of goodness, for God declares his power in showing mercy; so goodness the companion and coworker with power; the bands wherewith God draws, being cords of a man, Hos. 11. 4. Congruous and agreeable to our liberty and nature; not violent and coactive. Crede & venis, ama & traheris; Ne arbitreris istam asperam molestamque violentiam, dulcis est, suavis est, ipsa suavitas te trahit. S. Aug.

{we will run} I and mine; all my members which are one with me, and indeed myself. The church is large and tender in her charity, to every part; her love is like his name, poured out, not restrained: and where it once begins to flow, it runs apace: she knows her duty to follow the Lamb, Rev. 14. 4. and she will not loiter in it, but do it cheerfully, that she may obtain. He is worthy, for whose sake we should cast away our nets, and forsake all, which is but loss and dung compared to him: and he is powerful to enlarge and establish them that do run, to make them willing and strong, so that they shall not be weary, Psalm 119. 37. There be many that follow Christ, but languidly and afar off, as Peter, Luke 22. 54. but they that will find him must run, as the same apostle did afterwards to his grave; it is but a lazy excuse to pretend weakness where he assists, or to complain of bondage, when the Son has made us free. Then though drawn by him, yet we may run unto him; Ageris & agis; & tunc bene agis, si a bono agaris, spiritus enim Dei qui te agit, agentibus adjutor est. Grace destroys not nature, but perfects her by supernatural reliefs: Trahit quodammodo invitum, ut faciat voluntarium: trahit torpentem, ut reddat currentem. And so Psalm 110. 3. The day of Christ's power makes willing, or willingness, as if there were then nothing else to be found in the heart, for

{after thee} To run after, in the idiom is to cleave unto Christ, and so is an act of faith; or to deny ourselves and to observe him, not step before him, as Peter, Matt. 10. 23. so, is an act of obedience and mortification; or to hold on, and not apostate; so is the grace of perseverance: all this is required from us, and there is comfort and encouragement enough in him we run unto, to confirm us, and make us get away with speed, though we have a cross on our shoulders. For so did he, who should be our example, as well as our captain. Heb. 12. 1, 2. I cannot omit here the corruption of the Vulgar Latin in this place, which redundates with another, in odorem unguentorum tuorum, as in the third verse. An excrescency which is not, as themselves acknowledge, to be found either in the Hebrew, or Syriac. But got first, by negligence, into some copies of the LXX and from them cast into theirs; and now they have it, they will not part with it, but plead for it, that it is Aliquanto perspicuitatis adjumento, nullo veritatis dispendio. But let Baal plead for himself, it will be in vain; he that takes away, or patches here is cursed alike.

{the king} Or, the King himself, God the Father who prepares the wedding, or Christ himself, who is the only King, 1 Tim. 1. 17. And here is an answer to that cavil of some against the authenticalness and dignity of this Scripture; that no mention, no memorial of God in it: who is the King, but God? who is not ever expressed by his own name, but sometimes by title, and circumlocution, which is all one. Had it been said, God, or the Lord God, it had been the same thing; Dixisset clarius; non dixisset aliud.

{hath brought me} Some, bring me O King, others, he has made me to enter, both are to the same intention; and confess that God only leads to grace and glory actually, and also gives us right and title to heavenly places, which we shall possess as certainly one day as Christ himself does, who is set down at the right hand of the Father, Eph. 2. 6. and has purchased that inheritance for us.

{into his chambers} Great variety is used here, cellars of wine, treasures, stores, bedchambers, closets, etc. They all signify special intimacy, and kindness betwixt Christ and those that fear him; he will show them his secret, Psalm 25. 14. will not admit them only as common guests into his palace and outcourts, that is, natural privileges and comforts; but into his recesses, his holy of holies, where he will show them depths buried in the bottom of the sea, and discover those Arcana Imperii, his Scriptures, his great works, his judgments, his sacraments, his consolations, his glory, which are locked up from common eyes, which are not admitted to such familiar approaches and intimacies, as his favorites are. Matt. 11. 35. for nothing is too dear or precious for them that love him, all the treasures of wisdom are theirs, and they shall be kept as treasures; and jewels secured and protected from the evil due to sin, and from the indignation of the Lord, Esay 26. 20.

{we will be glad and rejoice in thee} Or, because of thee; no cause to rejoice in any but Christ, who is both the object and rule of all spiritual, and natural joy; of all both inward and outward gladness. The ancient salutations of Christians in their letters was Gaudium in Domino, from the apostle's precept, Phil. 3. 1. This joy breeds from love, as from its root, and where the one is shed abroad the other trickles after it, God entertains their souls that love him with rare unseen banquets, in his chambers; which very honor should work gladness, being the delight of angels, but the effect of it is righteousness and joy, and peace, Romans 14. 17.

{we will remember} Love is mindful, as a faithful treasurer will rehearse and record benefits, that the kindness of the Lord may be had in everlasting remembrance.

{thy loves more than wine} Here again the Vulgar Latin retains breasts, against all other translations; so obstinate and pertinacious is self-love, and though many of them (with their Trent anathema) have defined them cursed, that alter or vary in the least from their corrupt Bibles, yet they make it nothing, to disfigure, and maim the sacred fountains continually.

{more than wine} This more may be referred either to loves, and so teaches the excellency of divine oblectations; which are better, than any of the world, whereof wine being chiefest, stands for all: or else it may be referred to remember, and then it both shows how inclinable we are by nature to her delights, sticking in them, and taking pleasure to mention them: and likewise how strangely we are changed by the Spirit of God, which breaks us off from all former pleasures, and engages all our affections upon worthier objects.

{the upright love thee} Or, uprightness, which is the same; for it is usual to put the abstract for the concrete; this clause seems to be independent, but if weighed seriously, the connection is plain, for it is the fruit of sanctified memory, to increase and strengthen love; the more we mind God by contemplation, the more do we admire, and seek him. No wonder if the wicked in whose thoughts he is not, desire him not; but whatsoever they judge of Christ, who are blind and senseless, they that are upright (those holy virgin souls spoken of above) will love him; and for the rest, their envy, is the greatest praise: so that if we desire to love Christ, we should first labor to get pure and upright hearts. As our bodies are upright, so our souls should be, that we may see God. It is monstrous shame, to carry a crooked soul, in an erect body; the soul of a beast in a divine body: such can never love Christ, nor any but the upright. Flexuosa itinera non te sequuntur, solus ad te potest justitiæ trames pervenire. How canst thou love me, when thy heart is not with me, Judges 16. 15.

Verse 5. {I am black} The church directs her speech here to others, that were about her, and behold her, preventing their censures and discouragements by her own humility, and confession; true, I am, or I may be, or I yield I am black; as an Egyptian is (for so it is alluded) as Solomon's wife who descended from that black people; black in my original, black by reason of contracted foulness and spots; for every sin, increases our native blackness; and black by reason of my great afflictions, which make me blacker than a coal, Lam. 4. 8. And black because of the hurt of my people, Jeremiah 8. 21. For this you may wonder; that I should presume to beg his kiss, and love; for this you may wonder at him for choosing me, as they blamed Moses for his Ethiopian wife, Numbers 12. 1. But yet there is more reason than you are able to behold, for though black, yet not ugly; nor loathsome.

{but comely} Some add, I am; or yet I am, adversatively to her blackness; I am black by nature, but fair by grace, black without, but within all glorious and comely! I am black in myself, and in my sufferings as my beloved was whose visage was marred and disfigured more, than any man's, Esay 52. 14. But yet beautiful in him, who was fairer than the sons of men, and has put his comeliness and beauty upon me. I am black in some blasted and dead parts, apostates and hypocrites, but in my true and living members I am comely and beautiful: for as there may be a decency, where there is no perfection; a desirableness, and loveliness, even where some spots: so there may be a true church, full of order and decency, though not perfect and wholly beautiful, and so may the soul, in a great measure of ignorance and weakness, be yet amiable and precious through Christ, in a great night of persecution and misery, but yet comely and glorious in hope, and patience; so as to glory in them, account that happy darkness here, greatest joy, and honor. God forbid that I should glory, saving in the cross of Christ, Gal. 6. 14.

{O ye daughters of Jerusalem} By these some understand the angels, others the persecuting Jews, but they best of all, who bestow this honorable title on the particular churches, and elect; who may be called daughters of that Jerusalem which is the mother of us all, Gal. 4. 26. As the lesser towns and villages of Judea were so called in respect of the metropolitan city: upon them the church calls, and defends her cause before them, that they may not be scandalized, nor discouraged by her infirmities, or sufferings.

{as the tents of Kedar} These two similitudes are to be applied disjunctively, and in their several respects; this first to her blackness, which she compares to the tents of Kedar, who was the son Ishmael, Gen. 25. 13. That is either to the tents themselves, which were poor and coarse like a kind of black haircloth, and were their only habitations; or else to the people and dwellers in those tents, who were blackamoors, vid. Psalm 120. 5.

{as the curtains of Solomon} This partition respects her comeliness; which is resembled to those goodly hangings and ornaments of Solomon's court, which no question were answerable to the rest of his riches, and magnificence.

Verse 6. {Look not upon me} Or do not consider me, that is not with an evil eye, so as to censure me, or to contemn and despise me: nor with an offended, angry eye, so as to increase my blackness: nor with a despairing, uncomfortable eye, so as to be dismayed or astonished for my sake; nor with a partial eye, so as to behold my weakness only; as the eye of the vulture spies out the carrion, and filthiness, that is cast forth: so some fasten their eyes upon the corruptions and failings of their brethren, but pass over their graces.

{Because I am black} The word is changed that was used in the last verse, and is a diminutive of it; blackest, or something black; the spots of the church are not so great, as some would make them, nor are her afflictions so great, and dark as they seem: for they are but like afflictions, as S. August. observes from 2 Cor. 6. 9, 10. Tribulationes nostræ habent quasi.

{because the sun} Nothing can be so fitly understood here, as the scorching heat of persecution, which burns and tans, when it arises, Matt. 13. 6, 21. For afflictions come not out of the dust, but like the fiery beams of the sun are shot upon us from above: they are the arrows of the Almighty, and there is no evil in the city, which he has not done.

{hath looked upon me} Ambrose has a good reading, though singular, and contrary both to all others, and to the text itself: he turns it, has not looked upon me, and explains himself thus, Ideo fusca sum, quia sol justitiæ me reliquit, etc. How can I choose but sit in darkness and look black, that am forsaken by him who is my only light, yet despise me not, for he that has hid himself, will return; he that enlightens all men, will enlighten me, and not absent himself forever; this is a comfortable note, but the text bears it not, where we find no adverb, but a complaint that he has; rather than has not. There be others that read thus, because I have looked upon the sun; that is, say they, have worshiped it (as the heathens used) and other false gods, therefore I am black. But the best senses are either theirs, who refer the word to the providence of God, observing and searching out her ways, or else to the justice of God, punishing and scorching her for the evil of them, and rewarding one blackness with another. Where, yet, the mitigation and gentleness of the phrase is to be observed, which is, that affliction does not continue or abide, but only looks upon the church; it may discolor her for a while, but it will off, and away again. It is by accident that the church is black, and but for a short season; her proper and constant complexion will be beauty for ashes.

{my mother's children} My own lusts, which are born with me, and descended from the same womb: or rather, the men of the world sprung of the same common stock, and displeased at my happiness, at my profession and calling from them, whether Jews, or any else: but they best, by mother's children, understand heretics, and schismatical brethren, wicked, lying prophets and pastors, who are children of the same mother, but not of the same father, and who are as apt as any, nay more apt than any when degenerated, to become the most bitter and implacable enemies, Psalm 69. 9. And none so dangerous because they come in sheep's clothing and disguised under vizards of love and holiness, privily bring into bondage, Gal. 2. 4. But their end shall be, not according to their appearance, but their works, 2 Cor. 11. 12, 13, 14, 15.

{were angry with me} Fought against me, or railed at me: it frets the wicked to see Sion prosper, Tobiah, and such as he, are galled to see her ruins built up, and her waste places repaired. Nehemiah 6. 1.

{they made me the keeper of the vineyards} The fruit of their anger, which either compelled her to base and unworthy servitude (as the phrase imports, 2 Kings 25. 12.) so the Pharisees laid heavy burdens, Matt. 23. 4. And the dogmatizing Christians no less, Acts 15. 1, 10. Gal. 6. 12, 13. Col. 2. 20, 22. Or else enticed and seduced her to join with them in their false worship and religion.

{but mine own vineyard} Or which is mine; committed to me by God, and which should be mine by an especial care, to discharge that duty which God has laid upon us, to oversee the flock, and to bring forth fruit, that the master of it may receive some benefit from his vineyard.

{have I not kept.} They that pursue the historical sense conclude that hence Solomon deeply repented his great folly in not keeping to his own vine; but that which is spiritual here shows, that in times of persecution, and cloudy days, the church is broken, and scattered so, that she cannot serve God ἐλευθέρως καὶ ἀπλανῶς, so freely and comfortably as she desires: in the best times she may fail in her duty, and cannot do all she ought and would: but in days of trouble, her solemn days are forgotten, and her gates mourn, Lam. 2. 6. So that the vineyard grows wild, which is a sad cause of complaint.

Verse 7. {Tell me} This is the third address of the church to Christ: wherein, finding her own weakness, she gets herself to him for strength and direction. Sense of our own insufficiency should not deter us from Christ, but rather incite us to seek him more diligently, who is able to teach, and make perfect.

{O thou whom my soul loveth} Learn here how to draw nigh to Christ, and what attributes of affection and reverence to bestow upon him, who is the love of our souls, and their life; and who can be expressed no better, than by such pathetical compellations.

{where thou feedest} Or how; 'tis not easy to find where Christ is, nor is he to be found in all ways, nor at all times. Many shall say here is Christ, and here, Mark 13. 21, 22. Yet it is our duty to inquire for him, and to get under his protection and government who will not suffer you to lack anything. For feeding includes the whole administration and office of a good shepherd: all which we should desire to learn, that we may abide under it and live.

{where thou makest thy flocks to rest} There is a rest for the people of God, scorched with afflictions; which rest only Christ gives, and makes them to lie down in good pastures. Isaiah 43. 13.

{At noon} Much ado about this word, especially among the pontifical commentators, who cannot agree about it: but it is unanimously consented among our divines; that it imports the height and rage of persecution, which is the scalding heat of the day, and from which only Christ can shelter us, and give peace and repose when all is on fire about us. Isaiah 49. 10. There is one conceit of those old heretics the Donatists, that cannot be pretermitted, who from this place, fantastically understood, concluded that there was no church but that wherein they lived in Africa; Ecclesiam ad solam meridionalem plagam, quam ipsi incolebant, pertinere dicebant. But the place is clearly against them, rather than for them, or any such separations, if well observed.

{For why should I be as one that turneth aside} Or, lest I should be as one that wanders, or as one that extends, or stretches out the tent; going aside to false teachers, and strangers who are so dangerous: or, as one that covers himself: which was done either out of shame, Ezek. 24. 17. or else unto shame, out of lustful wantonness, as Tamar was covered Gen. 38. 14. So she both checks herself, as every watchful soul should do, looking about her, that nothing pervert her from the truth; and recalling herself if she have straggled after the voice of strangers, John 10. 4, 5. And likewise she urges God with the worth of his own glory, and her salvation, which are highly concerned in her.

{By the flocks of thy companions} Or herds; which are the false assemblies, or corrupt congregations who pretended to be companions; but are seducers, saying, I am Christ: Matt. 24. 24. but are not, nor the fellows of Christ, as he is pleased to call the true prophets, Zech. 13. 7. Yet, these false guides have many followers as wasps have combs, but no honey, many flocks, several divisions and subdivisions of them, which we should avoid, and follow that one shepherd, Ezek. 37. 24. whose flock is but one, and without schism; and upon whose mountains we should all abide, Isaiah 65. 8.

Verse 8. {If thou know not} Or, seeing that, or forasmuch as thou knowest not. This is the reply of Christ, full of grace and truth, rich in comfort and instruction: some observe a pleonasm, a redundance in the Hebrew. If thou knowest not to thyself, but I conceive it may be rendered very properly, of thyself: and so, we are all ignorant till taught of God.

{O thou fairest among women} She was black, but now is made fairer than all other women, and none is like her in beauty, who dispraised herself. So does Christ recompense humility, and when we most abase ourselves, he will exalt us. The church was loved when black, but the end was that she might be fair. Nor was it blackness that took him, but his own delight to make her comely. Amata est fæda, ne remaneret fæda, etc.

{go thy way forth} Get thee out, and arise. Seek, and inquire: which is the way. To sit still is not the way to find Christ; to cry Lord, Lord, is not all; we must go out, put forth ourselves, endeavor and do something; depart from Babylon, and put ourselves into the bosom of the true church.

{by the footsteps of the flock} Or after, in the footsteps of that flock; that flock which is mine, follow them, observe the prints and traces of their feet; their faith and works; imitate them, and do those works which they have done before, who were set for an example, Heb. 13. 7. He is in the greatest danger of erring, who despises such guides; that will travel alone. We should walk in the steps of Abraham, Rom. 4. 12. and follow Paul (as he followed Christ) and then we shall not miss our journey, nor the end of it, 1 Cor. 12. 18.

{and feed thy kids} These are the young and tender Christians, the babes, the lambs commended to Peter, who are like the Lamb of God, meek and innocent; and from wolves and bears turned into quiet and humble flocks, Esay 11. 6.

{Besides the tents} Or above, aloof from their folds and pastures, who are other shepherds (as some read) than I have appointed. Take heed of such for they are not shepherds but butchers. But better, by the tents of the shepherds, understand those good shepherds which of old led the flock, such as Moses and Aaron, Psalm 77. 21. & 78. 70, 71. Such as David and Solomon, whom we are to follow, and those that succeed them. For their lips shall preserve knowledge.

Verse 9. {I have compared thee} Or likened, or made thee like; by the virtue of the word and Spirit of Christ we are transformed, and being without anything praiseworthy before, are changed from glory to glory. These praises are proper for this song, it being the end of them to magnify the married persons; and therefore they observe, that to praise, and to give in marriage, are signified by the same word, Psalm 78. 63.

{O my love} Friend, companion, next to me, or whatever else that can express kindness and love, is compassed in this word, which is repeated nine times in this book, and denotes both the affluence and profusion of his love, and their happiness whom he loves, who are his friends and next to him, if they keep his commandments, Luke 22. 30. John 17. 21.

{To a company of horses} The horse is a goodly creature, and well managed the greatest emblem of strength and order. The angels and ministers of God are called his chariots and horsemen, by whom God treads down his enemies, and goes forth in power, Zech. 10. 3. Hab. 3. 15. And as the devil hurries men headlong to hell by his wicked agents, so does God by his true and powerful ordinances carry up to life and glory.

{In Pharaoh's chariots} Some read over, and apply it to that overthrow of Pharaoh and his chariots at the Red Sea. The truth is, the place is knotty, and therefore wisely passed over by most of our English annotators. But methinks none come nearer to the life than our English Seneca, who vigorously (as he uses) gives it to this purpose, viz. As the horses of Egypt, which were the most generous of all the East, nay, as the choicest of those, either for shape, or strength, or speed; such as were for the king's own use exceeded all other: so far in his estimation did the church exceed all others, or at least so far would he make her to exceed. For so it is conceived to be a silent promise of victory, and triumph over her enemies.

Verse 10. {Thy cheeks are comely} Or, how comely are thy cheeks! that is, your outward profession, and countenance which is beautiful and glorious, by keeping due order and decency in the service of God. The whole face of the church should be thus adorned.

{with rows} ({of jewels} is added) The word is but one, and yields many significations. Curls, turtles, or jewels that had the pictures of doves upon them: but all aim at the better adorning of the mind, which is prescribed, 1 Pet. 3. 3, 4.

{Thy neck with chains}, ({of gold}, is supplied) The word for chains is only in this place, and is therefore obscure: but it is consented by most that it signifies necklaces, or chains, such as they used to put about the neck; and mystically presents the law and ordinances of God, which gives beauty to every obedient neck that bows unto them. A yoke and chains they are, but of gold; so far from destroying Christian liberty, that they perfect it, nor is any under an heavier thraldom, than those that break and cast off these bands, Psalm 2. 5.

Verse 11. {We will make thee} The holy Trinity (whose operations, ad extra, are undivided) are engaged to preserve the church glorious, not only by relation, but promise; she is not able to trim and beautify herself, being poor, and naked, and miserable: in him is the original of all her ornaments, and his bounty dresses us, hides our deformities, and supplies our poverty.

{Borders of gold with studs of silver} The word for borders is rendered rows, or lines; figures, and pictures; pendants: and the other, for studs, specks, drops, marks. All express grace wealth and glory, the preciousness and variety of spiritual administrations; which were but as iron under the law, but now are gold, 2 Cor. 7. 11. and one of them enamels, and sets off another.

Verse 12. {While the king} The church returns the fruits of Christ's love and bounty, who is the king here mentioned.

{sitteth at his table} Or, is set down, as on his royal bed, (as the custom was) or throne, enjoying himself in blessed peace amidst his angels and saints, who stand in a circle, or ring about him; or at his holy table in the sacrament, where he vouchsafes to feast with his church. 1 Cor. 10. 21. or in the public assemblies of his people (for so the word signifies, and is rendered by the Latin Corona) where the presence of Christ in his word, does by a rare virtue rarefy and draw forth their faith and obedience.

{My spikenard sendeth forth the smell thereof} The church has her good odors and ointments, which both purify and perfume her, and which cannot lie hid, especially when she draws nigh to the table of the Lord, but will breathe out both in the holy issues of prayer, and praise upwards, and likewise in gracious streams of charity and mercy towards all that are about her; that so both the power of his grace may be made known, who works mightily where he acts; and likewise our light shining forth before men, may teach them also to magnify his name, whose influences are so sweet and gracious. Besides, the nearer anything comes unto that which it desires and seeks after, the more urgent and impatient it is, and the more abundantly does it put forth itself; if ever grace be fragrant and active it is then, when Christ meets his people in those holy repasts and banquets of his word and sacraments: other times are a kind of winter, or autumn unto her; but this is her spring and summer.

Verse 13. {A bundle of myrrh} Or, a bag of myrrh; that is of that precious gum which dropped from the myrrh tree, which is bitter to the taste, but smells fragrantly. They used to wear it in little bags, or purses (as our women do musk, and civet) about their necks; as may be collected from Esay 3. 19. where for chains, some read sweet balls; and the word for tablets, verse 20. signifies, houses of the soul, that is, little boxes (such as ours of ivory, or the like) full of holes and small passages, out of which the soul, or breath of the enclosed was transpired. Such as these perfumed bags, or bundles, is Christ to the devout soul; redolent and delightful, as the choicest myrrh, which was offered to him at his birth, with which he was embalmed at his death, and all his garments smell deliciously of it (Psalm 45. 8.) ever since.

{is my well-beloved unto me} This is the language of faith, which is a glutinous, monopolizing grace, whereby the soul does (as Thomas) ἰδιοποιεῖσθαι, take possession of Christ, and by a close application make him wholly, and solely hers, binding him up as in a bundle for herself, and living upon him; especially when dismayed with the terrors of that sealed bag of her transgressions, Job 14. 17.

{he shall lie all night} Or lodge, and abide, or which lies all night. They are all one, and teach us our duty, to detain and keep Christ constantly, that he depart not; chiefly in the night, in the time of darkness, sad fears and temptations, disgraces and persecutions. These should not separate us from Christ, but make us take surer hold of him by faith, and be most careful to enjoy him when others are most apt to lose him, Esay 26. 20.

{betwixt my breasts} This is the fittest place for Christ, from whence wickedness drives him: for he requires the heart, to dwell there by faith, Eph. 3. 17. it is his throne and temple, and we should prepare it for him; and that we may receive this purest beloved, put away all our adulteries from betwixt our breasts, Hos. 2. 2. whereof as he is most worthy, so will it be most happy for us; who not only express our own tender respect to him, by laying him kindly in that lodging which he most esteems, but also by that means become most capable of deriving comfort and joy from him. It is observed, that whereas in all other creatures the paps or dugs are below the belly, in women alone wise nature has placed them above upon the breasts, in the sight, between their arms and nigh their lips; that so as they have a better convenience of embracing and cherishing their tender infants, so likewise their babes may delight and comfort them with their pretty looks and kisses: thus does the soul both testify her love, and loyalty to Christ, by giving him the part he desires, and likewise receives more benefit and grace from him: for Christ lodged in the heart both humbles and revives it, and as a bundle of myrrh is both sweet and bitter at once, so does he preserve in our hearts both joy and trembling together. If our hearts fail us, smell at this sweet bundle, and it will transmit life and comfort: if they swell too high, and are grown proud: taste and chew the bitter plant of his death and passion, it will subdue and break the imposthume. There be many excellent properties of myrrh recited by Dioscorides, and others; but far short of this matchless drug, which heals all our diseases; and is both in adversity and prosperity wholesome, if applied as it should be. Hæc me erigit in adversis, in prosperis reprimit. & inter læta tristiaque vitæ præsentis, via regia incedenti, tutum præbet utrobique ducatum, hinc inde mala imminentia propulsando.

Verse 14. {My beloved is unto me} Not only was, and has been, but is forever. The virtue of that redemption which was wrought by Christ, dies not, but is everlasting, and flows down to all ages of the church that ever shall be. Yesterday, and today, and the same forever. Tam recens mihi nunc Christus est, ac si hac hora fudisset sanguinem.

{as a cluster of camphire} Or as a bunch, or as berries of cypress. Interpreters are much vexed about this word, and cannot agree what it should be: it is a most pitiful insolency that rude, unlearned men should presume to expound the difficulties of this book, when as even those that have been known accomplished with all the ornaments of wisdom and letters, have confessed themselves puzzled in it: it is not necessary, nor profitable, I fear, to complain here against the boldness, and as little necessary to discuss, or rehearse the several opinions concerning this Scripture. In which all meet in this, that whatever name belongs to it, it was a shrub, or plant of rare worth and operation; whose fruit grew in great clusters; that were both beautiful, aromatic, and medicinal; and whereof it was so free and bountiful, that it bare them several times in one year: for which cause some conceive it to be a kind of vine; but that is uncertain; unless they mean by vine, that spiritual one, which grows, John 15. 1. and on which grow full clusters of grapes, that is, abundance and plenty of all saving mercy and grace, and love, and of all true joy and comfort; which he himself pressed for us, when he trod the winepress alone, and under whose droppings alone, we enjoy plenty and peace.

{in the vineyards of Engedi} Or Engadda, was a city of Judah's portion, not far from the Dead Sea; and was called also Hazazon-Tamar (or the city of palms) Gen. 14. 7. They that have delighted in translating Hebrew names (in which many have shown more wit oftentimes, than learning) will have Engeddi to signify the fountain (or because one word signifies both, the eye) of incision, or tentations; and to make up the conceit, that here grew those odoriferous clusters of camphire, and those myrrh trees; that is, here has the Lord appointed, even in the very place of greatest tentations and incisions the greatest remedies against them; and where the cross is, there is the cordial and antidote against it: that as the psalmist says, In the midst of the sorrows of our hearts, his comforts might delight us, and as affliction abounds so might grace abound also, Psalm 94. 19. and 2 Cor. 1. 5. Others there be that not without some probability, have conjectured, that these cypress trees here mentioned, might be the balm trees, which it is said, the queen of Sheba brought first into Judea, and presented as a wonderful rarity unto Solomon, who planted them in this part of the land, which was the happiest of the whole country, famous for rivers and gardens, and where they prospered even to wonder, while God blessed the land, but now are not degenerated only, but with the inhabitants rooted out and perished: S. Jerom says, there were some of them seen in his time; and Pliny describes the manner of their plantation and culture: but we may fear they were both mistaken. The indoles or nature of them was singular, and not without a mystery; which was, that the precious liquor or moisture did never sweat or flow from them, until they were either beaten, or gently cut (for there was an art in it) and then they would tremble, as if sensible of the injury, and seem to weep, or bleed. But the balm which trickled from them, was not in its best market, comparable to that which distilled from our blessed Savior: Golgotha was a richer soil than Engaddi; and the cross poured forth a more sovereign electuary than all her vineyards; whose virtue not only cleanses and purifies, and heals our sick and filthy souls; but pacifies our offended Father, and is an odor of life and reconciliation.

Verse 15. {Behold thou art fair my love} Or my companion nearest and dearest to me: in these soft and gracious words, Christ congratulates his church, and declares his sweet goodness and clemency in accepting and encouraging those graces which himself gives: they are but weak and imperfect, yet he praises and cherishes them; and by praising he perfects his own work: for Locutio verbi infusio doni, to call her fair, is to make her so; to own her for his love, is both to infuse something that may be loved in her, and that may excite her to love him the more. For whom God loves, he makes fair and like himself; drawing nigh them, and reflecting comeliness and beauty upon them, which are the participation and effect of his love and holiness; that is, of his beauty; contrary to the manner of men, among whom beauty raises and persuades love; but divine love is the cause of divine beauty, and rejoices in its own work.

{behold thou art fair} This duplication (as well as the ecce) is full of attention and admiration; and no less abounding with comfort, and love. The beauty of the soul, is the holiness of it, being the image of God himself, and the consecration of the whole man; Virtus magnum decus est, & suum corpus consecrat, as the heathen like a Christian; who yet knew not wherein this beauty consists; which is not so much in anything inherent in us, as in that which is imputed to us; both which make a double beauty, and adorn so, that former blackness is not remembered; we are greatly desired by the King who loves us, and whom we are to worship, Psalm 45. 10, 11.

{thou hast doves' eyes} The special part chosen for praise, is the eye, which should be (not proud, lustful, envious, wanton, etc. but) like those of the dove that is, meek, humble, pure, peaceable, chaste, fixed upon God, and by an holy intention waiting on him for life and devotion: Cupids in the eye are not so glorious, as doves; they make us like him who descended in the shape of a dove, and dearer to him than the apple of his own eye; so that they which hurt us, and have evil eyes at us, shall have theirs plucked out, whilst ours shall be his sacrifice and his delight: it is said that the Assyrians dared not touch, much less kill or eat a white dove, because (they said) Semiramis their queen was changed into one at her death. How much more will Christ hide his doves, and shelter them from hurt and injury!

Verse 16. {Behold thou art fair my beloved} This is the church's return, wherein she modestly gives back to Christ his own praises, who is much more to be admired. Her beauty is but the reflection and image of his; hers is but the stream, the drops, he has an ocean from which hers is derived, and therefore (says she) No wonder if I be, seeing you are, from all mine is for you: and if anything deserve to be called so in me, it is your gift made it so: so grateful is faith, and so quicksighted too: beholding excellency in Christ whom the world despises, and desiring to behold that as the only thing she can seek after all the days of her life, Psalm 27. 4.

{yea pleasant} Not only fair, but more than that; for this is a kind of elegant correction, and raises the sense: implying a real and constant sweetness and amiableness in Christ; who has the truth and essence of beauty, whereas earthly things have it only in estimation, and for a short time: Semper talis es, & immutabile quod es. All that is fair is not pleasant; there must be something superadded to make it so; and to conciliate the mind of it; all which is fully in Christ, who is the brightness of his Father's glory, and for whose sake all his service and worship is not grievous and intolerable, but easy and pleasant. How amiable are thy courts and thy tabernacles! Psalm 84. 1, 2.

{also our bed is green} Some copies of the LXX fail, and mistake here, which read πρὸς κλίνην, as if πρὸς were a preposition, whereas it is an usual conjunction, and is much as προσέτι, furthermore, or besides: but this knot is not so hard as the other, what is meant by bed here? One says the virgin's womb, another the human nature, another the grave of Christ; others the Scriptures, in which the unquiet brains of men, tossed with several opinions, rest as in a bed: others say, a good conscience is this flowery bed; others, faith working by love, and an holy life, whose strength is always green, and fruitful. The high flown contemplators of the Roman church build their idle abbeys, and monasteries upon this word, but this fancy is too green and cannot endure. Some of our own eminent divines conceive, that the ordinances of Christ are this bed, wherein the Lord and the church do show forth, by a reciprocal action, their loves one to another: wherein they embrace, and give mutual returns of grace, and duty one to another; which dear interchanges are resembled to kisses, and are said to be always green, and flourishing, because they increase by this communion, and wither not, until they bring the soul to a perfect communion of the vision and fruition of God forever, when a man shall see him as he is, and shall be ever with the Lord: which indeed, is the principal and primary argument of this whole book, whose main scope and stream runs fully upon this increasing and perfecting of communion with Christ; and the ardent soul strives mightily after this one thing, as if she could never get near enough to Christ, nor Christ were never near enough to her: an heavenly and angelical temper, to pursue and hunt after Christ, and the most intimate fellowship with him, as the highest of all privileges. I think the most solid explication is besides the metaphor to find another trope here, by which bed is put for the fruit or issue of the bed, as is used many times; and is called green, not by reason of the color but the fertility, or growth; which was so wonderful upon the heavenly conjunction of Christ and his church, that the number of believers increased miraculously; so that we read of three thousand, and five thousand converted and baptized at one time; which was not the blessing of her youth only, but of her old age; for that also is green and flourishing to this day; especially if we will believe the Roman account and registers, who boast of above two hundred thousand Ethiopians reduced in one year, by the Jesuits to the church: it was a large harvest if it were so; but yet no more than the Lord of the harvest can gather when he pleases, nor than he has promised to gather, when he will be praised among much people.

Verse 17. {The beams of our house} The last words and these seem to be a symphony, or chorus both of Christ and the church, wherein they consent together, and with united delight, extol the fabric, and parts of the church, which is the house of God, 1 Tim. 3. 15. whereof the holy Scriptures held forth by the prophets and apostles are as the beams, principal and strong pieces; and those beams are like cedars, which are the most excellent of trees for height, strength, sweetness, continuance, and all other noble properties. It is written by Pliny and others, that the temple of Diana at Ephesus (which was four hundred years before it was finished) had doors and gates of cedar, which looked then as fresh and beautiful, as if but newly made. This is nothing to the stability and glory of the church, which shall never rot so, as to become subject to utter corruption, but her members shall flourish, and endure as the cedar, Psalm 97. 13. Numbers 24. 5, 6. All poisonous and corrupt humors shall be purged out, and she shall be as a rock that cannot be shaken forever.

{and our rafters of fir} The word for rafters may express galleries, or walks, or cloisters, or roofs, as the Vulgar Latin: it signifies also gutters, or watering troughs, used by the eastern shepherds, Gen. 30. 38. But the other word which we English fir, (being not found elsewhere) is more difficult and translations differ about it. Tremel. and Jun. have gone the securest way, who turn the Hebrew word into Latin, and read their ברת Bruta, which is not much unlike; and so do Symmachus and Aquila in the Greek: if it be that tree which some expositors strive for, out of Dioscorides and Pliny, it is an utter stranger to the western world, but of admirable worth, both for beauty and odor: which odor they tell us, increases by burning, and therefore they used it as they did incense, in sacrifices. Let the literal figure and name of it be what it will, it stands here a worthy hieroglyphic of spiritual mysteries, which are of greater pleasure than galleries built of most costly and odoriferous wood; and that pleasure is made more and greater when kindled and warmed by the flames of holy zeal and love.

CHAPTER 2

This chapter is begun with a short character and description of Christ by himself, to which he annexes such another of the church; who inflamed by his praises and love, diffuses her gratitude into an ample panegyric, and an exhortation to the particular churches, both to know and please him: whose care and mindfulness of her, and her security from enemies, quicken her again to freer professions of her faith and hope.

Verse 1. {I am the rose} Or the flower, or bud of the rose, which is the prince of flowers, both for beauty and scent, and most fitly represents Christ, whose words these are, (not the church's as some have thought) and in comparison of whom nothing should be sweet or delightful to us; for he is the glory and ornament of his church, whose beauty and sweetness shall never fade. He is despised and trod upon by the wild beasts of the world, but the saints honor him, and wear him in their hearts, and deck their souls with his graces and benefits, as with chaplets of immortal roses.

{of Sharon} The Vulgar Latin read, of the field, which error they cannot excuse, for Sharon is memorable not only here, but in other texts; and being a rich and pleasant champagne, or open country, running under Lebanon, not far from Nazareth, Joppe, may seem to insinuate both the place of Christ's common residence in the days of his flesh, and that where S. Peter laid some of the first stones of the church's building; but especially represents the church, and her glory, whereof Sharon is a goodly and frequent type, Esay 35. 1, 2.

{and the lily} Or violet; indeed the names of flowers in Scripture are not proper so much as promiscuous, and one of them is common to many sorts, but this here being derived from שש, which signifies six, is most properly construed a lily, which opens into six leaves, and is the noblest and chiefest of flowers next the rose, surpassing in her native gallantry all Solomon's bravery, Matt. 6. 29. and representing Christ in purity, humility, and sweetness.

{of the valleys} Or torrents, which run among the valleys and bottoms; making them fat and fruitful: so that as the great secretary of nature speaks of the lily, Una radix quinquagenos sæpe bulbos emittit; so the God of nature delights in the humble, regards their low estate to bless it, and give more grace, that they may (like the wealthy valleys) rejoice and sing, when they are covered over with corn, Psalm 64. 13. Many great cities of the world have received their names from flowers, as Shushan in Persia, Florence in Italy, etc. But the city of God deserves to be called so, being his Sharon and Carmel, in which the true rose and lily flourish, and nowhere else; nay being his Eden and paradise, wherein the second Adam will give the tree of life and knowledge to all that be poor in spirit; that is to the meek and humble, for them will he teach his way, Psalm 25. 9.

Verse 2. {As the lily among thorns} He proceeds to the character of his church, which he calls a lily too, but (which is very strange for that flower) among thorns: she is fair and white as he is, but yet among thorns; that is surrounded, and galled with many sharp and cruel thorns, even as her beloved who was crowned with them: ever since the curse for Adam's sin, the earth has been full of thorns, so that we are beset with them on every side: our sins are thorns, so are temptations unto sin, 2 Cor. 12. 7. and so are punishments and afflictions for sin; tribulations come from tribuli; and so are wicked men, Num. 33. 55. and wicked actions, as blasphemies, detractions, heresies, schisms, etc. which wound and tear the church and are worse than the sharpest things or thorns. So Noah in the midst of the corrupt world, and Lot among the Sodomites, lived as in a thorny hedge, Mic. 7. 4. where wicked men folded themselves, and conspired together to vex and lacerate the poor lilies, Nah. 1. 10. but God preserved them, and kept them both safe and beautiful, in such dangerous mixture, even when they did neither toil nor spin, that is, when they did not many times so much as dream of it, Matt. 6. 28. Yet these thorns have their benefit too, as well as injury; for they exercise and instruct those that are pricked with them, as the Canaanites did Israel, and by them God does not only humble his people as he did Paul, but likewise direct them, and make them know him, as Gideon did, Judges 8. 16.

{so is my love among the daughters} Or from the daughters, as if the meaning were, that the church grows up as some flowers do, from thorns; referring it to her stock and extraction, which is, Spinosa progenies, from a wild and thorny root, as Paul was changed from a bramble into a lily; Velut in spinis mollis rosa surgit acutis, nil quod læsit habens, matremque obscurat honore. But the received translation is better, which compares the church of Christ to other congregations, and prefers her in dignity and glory above them all. Sicut lenta solent inter viburna cupressi. It is observed by Rupertus and others, that the word daughters when absolute and solitary, has seldom a good sense, fere nunquam significationem bonam habent filiæ, cum absolute dicuntur; like women that lose their good name, not only by keeping ill company, but by keeping none. My author instances in Gen. 49. 22. where for the English branches, the margin after the Hebrew, have daughters; but there are clearer testimonies, for we find Babylon and Tyre to have their daughters, Psalm 45. 12. & 137. 8. but wretched and miserable ones, which as they have the nature of thorns, so shall they have the doom and sentence, 2 Sam. 23. 6, 7. For as they are exceeded by the church in beauty, so shall they be at last in power; they outgrow and distress her for the present, but that flourishing is but like the crackling of thorns under the pot, which the fire of the Lord's jealousy shall consume like dry stubble, Esay 27. 4. And then shall Sion be redeemed from all her troubles, and as it was her praise to be a lily among thorns here, to be pure, and sweet, and innocent among weeds, and thorns; so shall it be her happiness to be transplanted then, and to flourish there, where no pricking brier nor grieving thorn shall be to the house of Israel any more, Ezek. 28. 24.

Verse 3. {As the apple tree among the trees of the wood}, etc. The church seems to be strongly moved here, and before her beloved has well ended his speech, breaks out into an affectionate elogy of him, which she is not able to express, but conquered with her own passion, she sits down and breathes for comfort. For apple tree some read pomecitron, and for wood, the forest, or grove; all which express the same purpose, and lift up the glory and dignity of Christ, who, as much as a fruitful and well-grown apple tree, that is laden and almost oppressed with its own delicate fruit, exceeds the barren trees of the wild desert (which have either no fruit, or else sour and unwholesome, fitter for swine than men, and so to be cut down rather, than preserved) and as much as the choicest apples surpass acorns, or crabs, or men that feed on them are more noble than hogs and beasts that devour the other; so much and infinitely more does he transcend the chiefest of the sons, or the young men. They are wild and empty plants, till implanted into him, and bring forth the grapes of Sodom, unless they become his branches, John 15. 2. None of the angels are like him, who are goodly cedars, much less the degenerated sons of Adam, who are but shrubs, and rotten trunks, compared to him, whose fruits are not only sweet and aromatical, as the apple tree (which in the Hebrew has a root that signifies expiration, or breathing sweetly) but likewise various, and manifold, and all those vital and nutritive; for he is the tree of life, and all is deadly that springs not from him.

{I sat down under his shadow with great delight} Or I have delighted and sat down, or I earnestly desire, or have desired to sit down. As weary travelers seek cool arbors, and defenses from the heat, and delight in them, so does the weary soul seek after Christ, whose name is the shadow of a great rock, Esay 4. 6. and 25. 4. etc. Not a shadow, as that signifies vanity and emptiness, so is Egypt, Esay 30. 2. and Heshbon are, Jer. 43. 45. which mock and delude those that seek for shelter under them. But a shadow as good princes are, Lam. 4. 20. Nay better than they; a broad, indefective, continual shadow, under which if we put ourselves, by faith (which is a kind of dark shadow too) and hope, (for sitting is the posture of attendance, as well as ease) we shall be secured from the flames of divine displeasure, from the curses of the law, and from all afflictions and judgments. The phrase of shadowing may seem to allude also to that custom both of the Jews and other nations, who were used at their marriages to spread a robe, like a shadow, over the bride, Ruth 3. 9. Ezek. 16. 8. which signified, that she was now received into the family, and protection of her husband. Those fancies of the Papists and others concerning the apple, and the apple tree, (which they will have to answer the fruit which the first Adam was forbidden, and the cross which was the tree of the second Adam) are scarce worthy to be mentioned; yet their interpreters are much in such trifles, and if they were only trifles it were more pardonable; for many times they stretch as wide as blasphemy, derogating from the honor and efficacy of his merits, and applying that to accidents, and instruments, which is due only to the Savior of the world. Such is that anthem of theirs, Crux fidelis inter omnes, Arbor una nobilis, Nulla silva talem profert Fronde, flore, germine, etc. with many others of a worse genius, which carry a thin shadow of piety and zeal, but no more: for Christ is only the refreshing and comforting shadow of his church; and oh! if the shadow of Peter, which was but his shadow's shadow, had such an admirable virtue, how much more will his own, which has both shade and fruit?

{and his fruit was sweet to my taste} Or to my palate, or throat, the organs of that sense being put for the faculty. This pleasant fruit is the pardon of sin, justification, joy, peace, and other divine graces and consolations, which grow like golden apples on Christ their tree, and increase by the very gathering: the more we pluck and taste of them, the more we may, Unoque avulso non deficit alter Aureus; and there is nothing so sweet, could we get enough of them, could we thrust our hands (as Thomas did) into his side, and wounds, through which his bowels and his heart lie naked to the eye of faith, and flow out, as they do in his word and sacraments to every worthy receiver. They have a monkish tradition of Bonaventure (their seraphical doctor) that being asked by Aquinas from what books and helps he derived such holy and divine expressions and contemplations, he pointed to a crucifix, and said, Iste est liber, etc. That is the book which teaches and prompts all things that I write; cast at the feet of that image, my soul receives greater light from heaven, than from all study and disputation. A good use may be made of this superstitious fiction: if we ascribe that to him that was crucified, which they do to the picture: look upon him, taste and see how gracious he is, and no manna will be so delightful; for his very word is sweeter than honey, Psalm 19. 13. and every branch that is in him, shall bring forth fruit like him; fruit unto righteousness, and the end everlasting life, Rom. 6. 22. For which cause the saints whose senses are acute and exercised, have not only loathed other pleasures, compared to him, but also have prayed earnestly, that they might disdain them, and find them tasteless, that he might be so much the sweeter. Obsecro (says S. Augustine) omnia mihi amarescant, ut tu solus dulcis sis.

Verse 4. {He brought me to the banqueting house} Or house of wine, or treasures; by which some understand the Scriptures, others the public assemblies, and ordinances, unto which Christ like a liberal housekeeper invites, and even compels, when we deserve rather dungeons, and houses of bondage, and whose conduits and channels run with the best wine, that is, with purest joy and comforts, by which the heart is revived and made merry, and so transported, that as if, made drunk with wine, they were derided by those that beheld them, Acts 2. It was the custom of old for the husband to lead his wife into his house, and there deliver up the keys to her, as one called into fellowship both of power and care; to this custom some conceive Christ alludes, Matt. 16. 19. and Rev. 1. 18. But chiefly the spouse in this place, wherein she glories how her beloved delivered to her the unsearchable riches of the gospel, and gave power in the manifold offices and administrations of it to dispense them, Eph. 3. 8. 2 Cor. 12. 7.

{and his banner over me was love} The Vulgar Latin differs here from all, even from the LXX whom they use to follow in the worst, and read, Ordinavit in me charitatem; the error whereof her confidentest seeing, have no other way of refuge, but either to acknowledge our version more proper and faithful, as the modestest part of them do, or else to reduce theirs to our sense; making ordinavit an expression of war, in which order is most requisite, which can neither be attained nor preserved better, than by banners: and so, ordinavit (says a banner-bearer among them) is as much as vexillavit, and that as vexillum est, and so at last they come under our banners, and meet with us. The use of banners is notorious, both in the march, in the battle, and the triumph; in all which they are respectively, either directions, or encouragements, or trophies: and so is Christ himself the ensign of his church, Esay 11. 10. to gather, to conduct, to animate, to glorify them, and to lift up his standard against their enemies; that is, to chase them and put them to flight, Esay 59. 19. in which ensign the motto, or device, is nothing else, but love. The generals of the world carry eagles, and lions in their colors; but love is the standard royal of Christ; by which he prevails, and conquers more than Constantine is said to have done with that of his, which if it were really so, as is related, yet was but a flag or piece of this. For love is that which not only subdues and vanquishes all hearts, whose strong charges can no more be resisted than a well marshaled army pressing on, and fighting in order: but also that by a wonderful influence, both glorifies and preserves all them that are overcome by it. It is neither loss nor dishonor to be vanquished in this field; for he that is our conqueror will save us, and teach us how to be more than conquerors, if we will not forsake his colors, but follow him like tall and faithful soldiers, directing all our services to him and to his praise, as we engaged ourselves, (or should at least) in our baptism to do.

Verse 5. {Stay me with flagons} Or ointments, or flowers; it is a general word for all delights; which the church here calls either upon Christ, or his ministers to bring her speedily, in the cordial promises and refections of the gospel, which may support and comfort her in his absence. The strength of our hearts is Christ, who upholds them as a ruinated building by his Spirit. His ministers are in their order pillars also, and so they are stewards of his wine cellars, appointed to minister in due season, to them that are weary; and that not sparingly in cups, or little vessels but in the largest sort, that consolation may abound. They are reproved in the prophet, that drink wine in bowls, Amos 6. 6. but God has promised his church to make her glad with a whole river which shall replenish and fill her thirsts: and as the pots of the temple were more both rich and capacious, so are these large, and sweet, and precious, and yet free and without price, Isa. 55. 1.

{comfort me with apples} Or strew me with them, or under me to keep me up from sinking, and to refresh my spirits which languish; for apples are fragrant, and revive by their odor, especially those which grow on that tree, verse 2.

{for I am sick of love} Or wounded, nay slain (as some) with love. Passionate lovers are subject to a Λιποθυμία, to many languishments and defections, and exanimations, which cannot be cured, until the desire that is deferred, be fulfilled. And as all affections are apt to overcome and enthrall, if they be vehement; as we read of Jacob, who fainted at the news of Joseph's life and honor; the queen of Sheba astonished at Solomon's majesty; the devout women filled with fear and great joy at the resurrection; that Roman lady who fell down dead at the sight of her two sons, who were reported to be slain at a great battle; and a viscount of our own nation, in the time of Hen. 8. who for very joy that his life was pardoned, lost it; perishing by the means of his preservation; I say, as it falls out thus in other passions, so especially in love which is the supremest, and most victorious of all. Amnon consumes under it, 2 Sam. 13. though his was a base and hellish firebrand; how much more must they that are inflamed from heaven, and filled with the love of God! This is, Amor vulnerans, and ligans, and languens; by the sweet vehemency and insatiability of it, makes the heart to burn, and weep, and groan, and sigh; to forget all, and drive all away but him, on whom alone she fixes and would rest, but cannot rest until she enjoy him in glory. Till then she is sick, and weary, and lives not in herself, but in him, in whom her life is hid; and then cannot subsist nor live without his presence and communion. It was one of Plato's definitions of love, that it is an ardor, a flame of a soul dead in its own body, and living in another: which strange angelical state, none can express but they that have felt it; Soli datum est nosse, cui soli datum experiri; and hardly they; for S. Paul whose heart was wounded by it, could not well declare how it was with him, 2 Cor. 12. 2. But they are happy beyond expression that are transfixed and hurt thus; for these wounds are better, than that was which we thought health before, which was rather greater sickness. And therefore that is excellent counsel of his, Nudemus membra nostra bono vulneri, etc.

Verse 6. {His left hand is under my head} Or let his left hand be, etc. Sin is a strong disease, which distempers both the head and the heart, Esay 1. 5. Nor can any applications by other means ease us, until Christ come in, and give strength, and that with both his hands too, with fast and close embraces, which are most tender and ardent. Some would have us to understand this left hand, of temporal blessings which are called so, Prov. 3. 16. and which should not depress the head, but rather lift up to higher blessings. Others say, it is an allusion to their conjugal and mensal beds on which the guests were so bestowed, that the first laid his left hand under the head of him that was next, and put him so in his bosom, that with his other hand he might also, if he pleased, embrace him; which was a posture and sign of the greatest love; which the sick fainting spouse here either glories in, or else beseeches; (for the Hebrews wanting optatives supply them with other moods) which are as significant.

{and his right hand doth embrace me} Or shall, which is the language of faith, and resolution, as well as of desire, or thankfulness. The right hand of Christ is the gospel in the power of it, by which he cherishes and feeds his church, Eph. 5. 29. and rejoices in her, as the bridegroom in his bride. Esay 65. 5. Of this love, embraces are as natural a consequence, as ascension is of fire; and therefore the Latin grammarians have conceited that their verb Amo, is formed from an old Latin preposition Am, which is the same that circum, because in circumductu brachiorum seu amplexu sit amoris significantia naturalis: but for these his embraces spoken of here, they are testimonies both of love and power; not so much witnessing the kindness, as the might of Christ, who is able to preserve such lame cripples as we are from falling, and likewise to lift us up again, when fallen never so low, and to restore us to a better strength again, which only (if any be) is the reason, that his people shall not be finally and utterly cast down, for the Lord (upholds them as is Psalm 37. 24. which is the upholding psalm!) Nay, the Lord encircles and embraces them with his hand, with his right hand. O pray then, pray and cry unto your strength; woe is me, I sink, I perish; O my beloved, help me. My head sinks, O put your left hand, softer than pillows of roses, firmer than pillars of marble, under it: my heart fails and dies, O let your right hand embrace me. On you alone I cast all my care, all my hope: Oh! do you, who only can underbear me and establish me, with your free and Almighty Spirit. Felix anima quæ in Christi recumbit pectore & inter verbi brachia requiescit. Bern.

Verse 7. {I charge you, O ye daughters of Jerusalem} As she rests in the arms of Christ, she charges all that profess any friendship or communion with her, not to disturb or interrupt either his or her peace. The LXX read, I have adjured, but the present tense is as significant to us, which the Hebrew wanting adopt another: the charge is very solemn, and vehement, showing both her duty to Christ, and her authority over her own members and parts. For the daughters of Jerusalem are nothing else but herself in her distinct parts and branches. Illa ipsa Ecclesia in singulis constituta. And none of these ought to disquiet or displease him in any peril, but in all religious duties to keep such a disposition, as may preserve communion inwardly with Christ, else they worship him in vain. True religion consisting not in outward shows and janglings, holding of nice points and opinions; disputing against the practice and customs of the church in external forms of worship, etc. but in a right managing of the inward man, and in approving of that in God's presence so, as not to be guilty of anything that may break communion with him, and cause him to depart.

{by the roes and by the hinds of the field} Some with the roes: others, by the ranks or stations, or forces of the field. Tremel. and Jun. use a supplement which Piscator himself (which is strange) calls a bold addition, and rather prefers the old version before it. By roes and hinds some understand the angels of God, which are quicker and swifter than those nimble creatures in fulfilling the commands of God, and which observe as they fly to and fro, all our actions; being quicksighted as roes whom the Greeks call, Δορκάδες from δέρκειν, to see. Others say, they figure the nations yet unconverted, who are wild and untamed as roes and hinds; but yet should not be scandalized, nor discouraged from Christ, by our wicked provocations, of whom we should rather walk worthy unto all pleasing, Col. 1. 10. But methinks, the usual and plainest gloss is the best; which respecting the nature of this song, which is a kind of bucolic, or pastoral eclogue (as has been said) expounds these roes and hinds (which are the delights of shepherds) of things most dear and precious: the wise man says, Prov. 5. 19. that the hind is pleasant, and the roe loving, and so they are especially to be among themselves, leaping and playing together; and thus the sense appears brightly, I charge you, O all you daughters, by that which is most dear and amiable in your eyes: as ever you loved anything that is lovely or pretty, or desire it may not perish, that you take heed what you do; for else these irrational creatures will rise up witnesses against you, Deut. 30. 19. and then had you their feet, and swiftness, you cannot outfly his vengeance when he is incensed: so it is a charge, a prohibition upon their uttermost peril, Gen. 21. 23.

{That ye stir not up, nor awake my love} The word for love is an abstract, which because it is a feminine, the Vulgar Latin make the concrete of it so too, and read Dilectam, as if these were the words of Christ; but we receive them as the church's language, whose love Christ is; that is, not so much beloved, as all love itself; the very essence of love (as the Syriac very happily reads it.) Another orator could say of Cicero, that he was not so much Eloquentis nomen, quam ipsius eloquentiæ; we may better say of Christ he is nothing else but love, nor should anything be loved by us, but as it either conveys love from him, or else draws up our affections unto him; which happy frame and liberty of the soul we should labor to obtain, that we may say with that great martyr, ὁ ἔρως ἐμὸς ἐσταύρωται: whereof nothing can be a surer indication or evidence, than our carefulness to please him, and to win others to the like obedience; and our desires, that the communion we have with Christ may never decay, but that our hearts may be always in such a frame as never to disquiet him again, that he may never be provoked to depart from us, or to withdraw himself any more: that so neither they nor we may grieve his Spirit, or disturb and disquiet either our own peace, or his love by any unruly or offensive conversation. For if we provoke the Lord, he will consume us, 1 Cor. 10. 22.

{till he please} That is never, for wickedness can never please him; nor distrust and unseasonable importunities. In acts of faith we must not be too hasty, but let God have his own time, wherein is best; and wait till he awake to redeem us. He was angry at his disciples, for awaking him in the storm, Mark 4. 40. not because he was unwilling to save, but because they were fearful; for want of faith in them, not of goodness in himself.

Verse 8. {The voice of my beloved! Behold, he cometh!} Or it is the voice, as some make it out: for it is an abrupt, sudden expression, as of one hastily awakened or startled from her sleep, and scarce come to herself. Yet she knows his voice, and can distinguish his accents, from a stranger's, John 10. 3, 4. Her senses were sick and drowsy, but not dead, nor stupid; she both hears and sees his first approaches, whose voice like the Baptist's, runs before him to prepare his way, and then he comes and enters, and dwells: and bestows larger communications, and further degrees of grace and comfort.

{leaping upon the mountains, skipping upon the hills} This phrase speaks both alacrity and strength; when the time of deliverance is come, Christ makes haste, and rejoices to save: and no mountains nor hills, either of sin or misery can stop him: our transgressions are great mountains, but he levels and brings them down, even the highest imaginations of them, 2 Corinthians 10. 4. Our enemies are great hills, Zechariah 4. 7. but he threshes them, and beats them small, Esay 41. 15.

Verse 9. {My beloved is like a roe, or a young hart} All the excellent properties of these creatures are more eminently in him, that made them. And as he was figured by the goat in the law, so he is now a lamb, and a roe, and an hart, in all meekness, goodness, and readiness to help and save.

{behold he standeth behind our wall} Now Christ is come, whose motions are speedy and imperceptible; his voice and his presence go together, though his presence is not always equal, or clear alike, but appears gradually, and a full open vision is to be hereafter, 1 Cor. 13. 12. there we shall see him face to face, but here we see him as behind a wall, darkly and in part. This wall is conceived to be the human nature of Christ, which was a screen or wall to his Godhead: others say it was the legal ordinances, under which he was shadowed, and which he removed giving more light, Eph. 2. 14. It is a fine conceit of theirs who will have the sacraments, or the elements in the sacrament of the Lord's supper to be understood here, in which they say Christ is sub speciebus, as behind a wall, but that which is most real and satisfactory applies it to the patience and longsuffering of Christ, who waits at the walls of our hearts (as we find the word used in the margin of Jer. 4. 19.) that is, at our outward senses and reasonings, and there knocks and summons us to admit him, and sometimes scales them and breaks in forcibly.

{he looketh forth at the window} Or in at the window; this is not civil, nor comely among men to spy, and peep in at the windows; but Christ may, and will; he is our shepherd, our Lord; and a narrow, attentive observation of our inward and most secret actions is the prerogative of his scepter and providence. Thus wisdom is said to do, Prov. 7. 6. and he is that wisdom, therefore we ought to watch over ourselves, and not upon presumption of his absence take any liberty to do wickedly. Time oculos caprea, time scrutinium Judicis, etc.

{shewing himself through the lattice} Or casements, or nets, as the LXX. Through these he shows himself, or flourishes (as our margins more close to the fountain) and blossoms, and shines forth. The words are hard, especially the former, which is used in no other place; and so is the sense too, which by some, is not unfitly applied to those gracious openings and borings of the heart, by which Christ conveys his graces, and offers himself to the soul, to her unspeakable joy and comfort: as sweet plants or flowers grow under windows, and send in their odor, and branches at the casements. Others, will have it meant of temptations, which are nets and snares, of which all the world is full, and from which only Christ can deliver us, by shining into the heart, and sanctifying the eyes and other senses, that so where death is used to ascend, Jer. 9. 21. there life may enter: but if we consider it only as exegetical to the former sentence, that explication will be proper enough, and more familiar. Besides all these, I find the conception of a late father to be ingenious, that by this wall and window, and lattice is represented the imperfect communion which the saints have with God here on earth, as persons that love one another, but must not come together: they manifest their love at a distance, speak one to another; but there is a wall between them, look one upon another, but through a window show themselves each to other, but through a lattice: what is meant by all this? I conceive two things: first, corruptions, and they are a wall of separation; so that as long as they remain, and that ungodliness of a man's nature, but in any degree unpurged, so long there is a wall between Christ and the church, which hinders perfect communion: they do draw near, but Christ, still my beloved, is behind the wall; a nearer communion is desired and to be attained. Secondly, a wall of ordinances, for it is spoken chiefly, no doubt, of the ordinances of the church of the Jews, called a wall or partition, Eph. 2. 14. here Christ did manifest himself but darkly; they had a weak manifestation, and a dark communion with him: and this is true also in some measure of the ordinances of the gospel; for though it be clearer and nearer communion than theirs under the law, Heb. 12. 22, 23. yet it is not so near as face to face shall be, which shall be in glory, when the ungodliness of our nature is perfectly removed, and this corruptible has put on incorruption; and then this distance shall be removed, and we shall embrace him immediately, for he will stand behind the wall of corruption, and look through the windows of ordinances no more.

Verse 10. {My beloved spake, and said unto me, Rise up my love, my fair one} The Vulgar Latin admit divers words here (as En, propera, columba mea) which have no basis in the originals; but yet may have a good use and significancy where Christ strongly moves and persuades his church to a sweet communion with himself, by a speedy and watchful arising from sin and security. To lie down and stretch ourselves in wicked pleasures and vanity befits not Christians; nor can any soul be so ungrateful as to do it, that is sensible of these gracious invitations.

{and come away} There is a pleonasm in the Hebrew (which is usual in that language) affixed to both the verbs, but omitted in the English; rise to thyself, come away to thyself; which import that our coming away is for our own benefit, and should be another argument to excite us with all diligence and earnestness to draw near to Christ, and press on to heaven, both in affection and conversation, to leave our country as Abraham did, and flee as Lot did for our lives out of Sodom, not looking back, lest we perish. It is good to draw near to God, Psalm 73. 27, 28. who when we arise, will accompany and go along with us, that we may make better dispatch, and be discouraged in nothing, having him with us, both our captain and companion. So it is noted of Cæsar; that he never said Ite to his soldiers, but Venite; required no more from them than he would partake in with them. Monstrat tolerare labores, non jubet.

Verse 11. {For lo the winter is past} This winter may be understood, either of the law which was cold darkness and austerity, compared to Christ and his light; wherein that Spirit of grace that was in a manner bound up and darkened before, was manifested with greater freedom and glory; or else of the troubles of the world, which estrange us, and set us at distance from Christ by reason of our weakness, as it was with the apostles at the passion, when they fled from their Lord, but they shall not endure always, no more than winter does, nor shall the expectation of the poor perish forever, Psalm 9. 18. & 125. 3.

{the rain is over and gone} Or the storms, for the Hebrew word signifies a great rain, which are usual in winter, these God showers down upon the wicked as he did on the old world, and Sodom, Ezek. 38. 22. and sometimes his own people are beaten with them; but they shall not continue upon them: there is a bow in the cloud, so that it shall not overwhelm her; his ark shall get above the waters, and be preserved from the wind and tempest, Esay 32. 2.

Verse 12. {The flowers appear on the earth} Or flourishing things, such as flowers are, and which as those that follow, are natural symptoms and concomitants of the spring, which is here described to as high an elegance, as any of the chiefest poets did ever fancy. The sense is, that Christ not only removes evil things, but dispenses all that is good, which is figured by the pleasures and sweetness of the spring. He was born in Nazareth, which signifies flowers, and he sows and plants seeds of grace in the hearts of his people, which in due time will shoot up and produce both flowers and fruits: but till then, they are as barren as the ground that was cursed for their sakes, and as the earth in winter, they bear nothing but weeds and brambles, until the dew of his grace bless them, and make them flourish, (Hos. 14. 5.) as the spring.

{The time of the singing} ({of birds}, is added) {is come} Or of pruning, or cutting, as the Vulgar Latin and others. This is expounded of the voice of God's ministers, whose music is sweeter than that of the nightingale, Ezek. 33. 32. and makes their tongues in the dispensation of the gospel like the tongues of angels, with whom they are appointed colleagues and partakers in that office. And it may be applied to every particular Christian, who should be wise to know the times of singing: in winter the birds chirp not, nor sing so melodiously as in the spring and summer: they should be our schoolmasters, and teach dull blockish men to be sensible of God's ways; to know his judgments, as the stork and crane, and swallow do their times, Jer. 8. 7. and to warble his praises when he enlightens and gives joy, Esay 24. 14, 15, 16. For there is a time of singing.

{and the voice of the turtle is heard in our land} This turtle is the emblem of the Holy Ghost, and of the church, and of every penitent sinner: a bird much beloved by God, for he chose it for a part of his service under the law; but not so much as that which it signified; which was a mourning and contrite heart: whose groanings, though many and grievous, yet are music in his ears, and sweet evidences both of his Spirit abiding in us, and of the work of grace, like a new and lively spring, begun by it.

Verse 13. {The fig tree putteth forth her green figs} Or, has sweetened her unripe figs; which was another token of summer drawing nigh, Matt. 24. 32. For the fig tree has no flowers, but instead of them shoots out green knots or buds, which our Savior missing, cursed the tree, Matthew 21. 19. Let us take heed lest we deserve the like angry doom; lest God desire the first ripe fruit from us, and we have none for him, Mic. 7. 1. It should be no discouragement, that our good works are like the imperfect figs of the spring; if they have substance and life, he will accept of them, though they want mature beauty and sweetness.

{and the vines with the tender grape give a good smell} These are the earnests and inchoations of perfect happiness, as the dream of them was a presage of his restitution to his office unto Pharaoh's butler, Genesis 40. 9. which every branch that lives in the true vine will bring forth, and the fruit whereof they shall receive again, and drink new with him in the kingdom of his Father.

{arise my love, my fair one, and come away} Christ redoubles his call, knocks and knocks again, until we open; so testifying, first, his own great love by these importunate iterations. 2. Our duty and concernment in it, which is ever to be arising and getting forward: Ille qui vere surgit, nunquam desinit semper surgere. And lastly, accuses our dullness and unwillingness to hear his voice.

Verse 14. {O my dove that art in the clefts of the rock} Christ continues his invitation to his church, which is his dove in simplicity, pureness, meekness, fruitfulness, faithfulness, and all holy graces and properties; but yet a dove hid in a rock; that is, say some in the eternal decrees of God, others in the wounds of Christ, who is the spiritual rock that was opened for us, 1 Cor. 10. 4. And others best of all, in the gracious protections, and sure mercies of God, who is her hiding place and rock of defense, to whose holes she flees, (Jer. 48. 28.) in times of danger and persecution.

{in the secret places of the stairs} Or in craggy places of steep precipitate rocks, or towers, as it is in the margin, Ezek. 38. 20. God has secure trenches and fortifications to defend his doves in, when hunted and pursued; and as he hid Moses his friend, Exod. 32. 22. so will he hide them, where no enemy shall find them, but only himself, to whom they are visible and conspicuous in all conditions, though they are not so to the world. The church is like the moon, not always in the full, but yet always bright; and when she is dark and obscured to men, she has a bright side turned to heaven, and shines gloriously.

{let me see thy countenance let me hear thy voice} She is called out of her caves and dens, to appear and look abroad: God forgets not his in persecution, leaves them not to starve in holes and rocks; but visits them, and converses with them, delighting to see their faith, to behold their assemblies, and to hear their praises and prayers. Therefore he bids them to call on him so often, Psalm 4. 3. & 50. 15. being never more troubled, than as that good emperor is said to be, when his servants will ask him nothing.

{for sweet is thy voice and thy countenance is comely} Nothing so sweet and welcome to Christ, as the voice and countenance of his saints. Though they but chatter, it is like lovely songs to him, though they offer but a mite it is a sweet oblation, Mic. 3. 4. It is not so with the wicked, whose very incense is dung, and their sweet canes from a far country unsavory and distasteful. One thing we must ever observe, that the voice and countenance must not be parted but go together; good works by which (as by the face and countenance) we show our faith, James 2. 18. must always go along with the voice of prayer and preaching: this makes both the voice and the countenance accepted. Tunc et vox placet, & facies decoratur, quando & opera prædicatio jubet, & rursum prædicationem bona opera comitantur.

Verse 15. {Take us the foxes, the little foxes} The words are considered by some as a promise, that they shall be taken and destroyed, Psalm 80. 14. But they seem rather a command concerning all the enemies of the church, either heretics, and schismatics within her pale: or else persecutors, and professed tyrants without: of whom Christ gives this description, that they are foxes even the least of them; and this may show that they are to be taken, that is, found out, judged, convinced, censured, reproved, and punished. That tyrants are foxes is evident in Herod, Luke 13. 22. who was also a kind of heretic, a Sadducee as some think, the more to color his cruelties, and from him sprung the Herodians, Matt. 22. 16. And that heretics are so, and schismatics appears by their fruits, and nature; having not only the craft of that beast, transforming themselves, 2 Cor. 11. 13. carrying a fox in their bosom, when they are lambs outwardly; but also the rage and bloody cruelty, where they get power, none being like them: for never did the church of God suffer more from the maddest and blindest heathens, than they have done from heretics, and schismatics, that were among them. The Lord complains for Israel, that her prophets were foxes, Ezekiel 13. 4. and the complaint is so much the juster, because such foxes they are, as can never be extirpated. The wolves, were destroyed out of this land by the wisdom of a victorious prince; Oh! that we could see the like deliverance from the foxes.

{that spoil the vines} Or that corrupt the vines; that is, the churches, Psalm 80. 14, 15. which they do either by fraud, or force; either by false doctrine, or wicked manners which follow it: either by heresies which are the great foxes, or schisms; which are but little ones at first, but like cubs will grow into big ones; as 'tis observed of them, 1 Cor. 11. 18, 19. where divisions or schisms in the former verse become heresies in the latter. O the sad peril of these subtle vipers, which overspread, if not corrected quickly, like a canker and poison, not only whole houses but whole kingdoms! what can be too severe, too rigorous a law against them, who like brute beasts are made to be taken and destroyed? 2 Pet. 2. 12. How excellent is that counsel in this case, which was wicked in Saul, 1 Sam. 23. 22, 23. I shall add to this, that some understand these little foxes of small and little sins, which though but little, may devour the soul, as well as greater enormities. And sure it is not so desperate a state to have the soul attempted by lions and bears, (greater and more apparent sins,) as to have her eaten up by vermin, by lice and locusts; the customs and habits of those sins which are accounted inconsiderable. In like manner, is it also as dangerous for any church in her spiritual affairs, to grow wanton and negligent, so as to play with small errors, to tolerate or wink at little abuses, as if she could reform and correct and extinguish them at her pleasure. The little foxes that seem but despicable, able to do little harm, yet grow bigger and bigger every day, and therefore they should be taken and reproved, and not suffered to grow on.

{For our vines} ({have} is added) {tender grapes} Or, that our vines may, or whilst or until our vines bring forth their first grapes. Especial care is to be had of weak Christians, who are but newly entered into the profession of Christ, and are aptest to be seduced, whilst the foxes (who are observed to love young grapes) plot chiefly to practice upon them, and such novices as weak silly women, 2 Tim. 3. 6. Before I leave this verse, I must needs repeat that note of Bernard concerning the pronoun here, us and our; Poterat dicere (says he) capite mihi, sed maluit nobis, consortio delectatus, etc. our welfare is united with his own, and he takes as great care of us, as of himself, and of the whole church together, as well as any particular member.

Verse 16. {My beloved is mine, and I am his} These words are either a prayer of the churches, for the presence of Christ till she shall see him in glory, or else a profession and remonstrance in which she glories in her communion with Christ, and wholly devotes and surrenders herself to him, who has the only interest in her, and power over her: they are both very high and magnanimous sayings, but such as faith uses, and love prompts: which gives away itself, and reserving no propriety, yet enjoys more than all, in Christ: by faith (as by marriage) two are made one, and there is nothing in either that is not common to both. Christ gives all to her, and what can she deny to such bounty?

{he feedeth among the lilies} This feeding is used both actively and passively: first Christ feeds his church by his word, example, graces, Spirit, merits, etc. which are like flowery meadows, abounding with lilies, Isaiah 25. 6. And then he is fed by her, that is, he delights as much in her duty and service, as in the sweetest flowers and spices; Quot Virtutes tot Lilia; every faithful soul is his garden, and every grace there is an immarcescible lily. Nor is it said that he feeds on them, but among them; where two or three are gathered, he is in the midst; lilies grow in great plenty, and numbers, and such unity Christ loves; but hates separations and stragglings. Amat semper media Jesus, diverticula reprobat.

Verse 17. {Until the day break} Or breathe, or dawn; for at the break of day, there uses to be a kind of soft air, or breath which the sun causes by resolving the cold vapors of the night: and so does the Son of righteousness when he arises, till when the church sits in a kind of darkness and night, 2 Pet. 1. 19. So that she begs or professes a constant protection and provision from Christ, until the time of refreshment shall come, when she shall enjoy an accomplished and eternal morning of happiness; but the wicked shall rot in their gloomy dungeon, Psalm 49. 14.

{And the shadows flee away} Or decline, or be removed and vanish away, that is, till full and perfect day; for the higher the sun rises, shadows lessen, until at noon there be almost none at all. And so then will all shadows vanish, as the shadows of the law fled at his first coming, Col. 2. 17. So shall all other shadows of sin, ignorance, infidelity, affliction, temptations, disorder, and whatsoever eclipses the church, shall be utterly dispelled. They may darken her for a time, but when the day of the Lord shall appear, there shall not be so much as a mention of them, Jer. 3. 16. Tunc amor sponsi absentis vertetur in gaudium & fruitionem præsentis, tunc mutabitur fides in speciem, spes in rem, charitas in claritatem, ærumna in gloriam, mors in vitam, corruptio in incorruptionem, luctus in lætitiam.

{turn my beloved, and be thou like a roe, or a young hart} Come, that is, and visit me, and have a special care of me; and declare that by helping me speedily, as you use; for Christ punishes unwillingly, and when he departs it is with an heavy slow pace, but he is swift to show mercy; and then returns as the roe and hart does to his accustomed place of feeding wherein he delights.

{upon the mountains of Bether} Some would have it to be Bethel, Gen. 32. but no cause for that; they are nearer who think that Bithron to be meant, which was divided from the rest of Judea, by the river Jordan, 2 Samuel 2. 29. The word is not met with elsewhere, nor any such place in the map of the Holy Land; therefore some read it not as a proper name, but the mountains of separation or division, and understand the church by it; which is the mountain of the Lord, upon the top of the mountains, Isaiah 2. 2. that is a catholic and universal consisting of many particulars; which too often are worse divided than only in place; and therefore as we have always cause to beg the presence of Christ in all desolations, persecutions, temptations, obscurities, afflictions, etc. so most especially in times of civil dissensions, and factions, when the mountains of the Lord's house are become mountains of Bether, of division; to compact their differences, and make them all of one heart and one mind: which yet cannot be perfectly be done, till he shall himself divide betwixt the goats and the sheep, and then all shall come in the unity of the faith, and of the knowledge of the Son of God, unto one perfect man, Eph. 4. 13.

CHAPTER 3

This chapter intimates the departure of Christ occasioned by the negligence and security of the church; her sorrow for his absence, diligent scrutiny, and search for him: her finding of him, her dutiful care towards him, and holy gloriation in his majesty and beauty; which she incites others to consider and magnify.

Verse 1. {By night on my bed I sought him} Or in the night; it is night many times with the church; Isa. 60. 20. and so dark, that like their tempest, Acts 27. 20. she can see neither sun nor stars: yet in these sad desertions, Christ is pleased to preserve some desires after him, so that the eclipse is not total; and when we are most secure, he infuses memorials of him, and awakens us to seek him: so that places of rest and sleep become unquiet without his presence.

{whom my soul loveth} This is a dear paraphrase of affection, with which being so filled, it is no wonder that she was busy in seeking: love is a solicitous passion, and when we esteem anything, though it be but a groat, a small thing to others, we will sweep the house and seek in all places for it; so they sought for Christ in Jerusalem, Luke 2. 46. they sought him sorrowing, with sad careful hearts; as all should do that have lost him: for to seek the word in the original, imports an anxious, but yet faithful inquisition of him; by prayer, meditation, hearing, and all ways; for all is but little enough for him, to whom we have first given our souls in love.

{I sought him, but I found him not} Sought and sought again; night after night, early and late; for so we ought, Jer. 29. 13. and so if we be sensible of that affliction which his absence is, we cannot choose but do, Hos. 2. 15. Psalm 78. 34, 35. but yet not find him neither; that is, not immediately, as soon as we seek; for sometimes Christ seems coy and stately, and even when most present indeed, suspends and keeps off his beams, so as if altogether lost; so that he is not perceived, nor enjoyed so sweetly as we desire; especially when we seek him distrustfully, or coldly; then he may be sought and not found, as at other times he is found of those that seek him not.

Verse 2. {I will rise now and go about the streets} Or let me rise now forthwith, and not defer it; for so we should stir up ourselves, and not lie still a moment, being to seek that which is of so much worth and necessity to us: and in our seeking, pretermit no place likely, or unlikely; seek him in the streets, or market places; or corners, public and open places, where wisdom preaches, Proverbs 1. 20. It fares with devout souls in their earnest prosecutions of Christ, as it does with ungodly ambitious, or bloodthirsty men in effecting their desires; they breathe nothing but fury and violence; they run about the streets, Psalm 59. 6. and rest not till they have brought their mischief about. Oh! is not Christ and his heaven worth as strong and as sedulous endeavors?

{and in the broad ways I will seek him whom my soul loveth} When our own stores of comfort fail us, we should consult with others; with the Scriptures of God (which like a great street are exceeding broad) with the lives and examples of the saints: nay, with the ordinary and looser sort of men, to learn how God has dealt with them; how with the philosophers, and with men of the world, who perhaps may tell us some news of him.

{I sought him, but I found him not} Still a non inventus is returned; she cannot meet with her beloved in all the streets and assemblies of the world, so as to satisfy her: God defers to be gracious, to kindle our desires the more: as it is said, Frustratio rei amatæ, flabellum amoris est amanti.

Verse 3. {The watchmen that go about the city found me} I cannot see reason why the angels (as some would) should be these watchmen, though they are commanded to encamp about us, Psalm 91. 11. unless in the larger sense of that word, we understand by angels, the magistrates or ministers rather, who are watchmen also, that guard and visit those that be under them, and shall be visited in great wrath themselves, if they be not faithful in their duty, Isa. 62. 6. They should go about the city, and walk the rounds constantly, providing both against all violence and treachery; and ready to succor and help those they find oppressed: not like those blind guards, Isa. 56. 16.

{to whom I said, saw ye him whom my soul loveth?} The first words are a supplement to perfect the sense, which else would be abrupt, and obscure; but now plainly delivers the state and complexion of a true penitent soul to the life, raised up by grace out of the bed of sinful pleasures, and courses: for which cause the church of Rome in her liturgies, upon the feast of M. Magdalen, that peccatrix mulier (as she is styled) read this part of Scripture, instead of an epistle, as describing to the life the nature and condition of a real convert; whose first and last work is to seek for Christ, to make this his whole business, and to despise none, especially not the public watchmen of the city of God, that may direct or bring unto him. It is a bold, groundless argument of some Papists, that would build their invocation of saints and angels upon this text; nor is it a less ungrateful and stupid malice of theirs that will not see the dignity and office of the ministers of Christ in it: they are all to be watchmen for us, and therefore to be esteemed by us; Quam boni vigiles; qui nobis dormientibus, etc. Oh how gracious is the Lord of hosts, to provide so kindly for our security, and how wise should we be in improving this dispensation to our certain and eternal comfort? which cannot be effected better, than by seeking and inquiring after Christ evermore: for this is not an employment that should ever end, until we perfectly enjoy him, Nec si inventus est cessabimus a quærendo. As to seek him is in some degree to have him, for none could seek him else; so when we have him, we should seek him still. It is a long duty this, and ends not but with our lives: Magnum bonum quærere Deum; primum in donis, ultimum in profectibus: non terminat desiderium, sed extendit.

Verse 4. {It was but a little that I passed from them} Or, how little was it! All is but little that we do for Christ; as it is said of Jacob, Gen. 29. 20. And though he do not vouchsafe to appear presently in all such means as we use to find him, lest we should ascribe too much to means; yet it is not long but he will manifest himself to them that seek him with all their heart; as the spouse does here, who lingers not, nor sits down weary and discontented, because they give her no good answer, but hastes away, and inquires somewhere else. O amor præceps (says Jerom) vehemens, flagrans impetuose qui præter te aliud cogitare non sinis, fastidis cætera, etc.

{but I found him whom my soul loveth} Still she touches upon that musical string of love, which had taken possession of her whole soul; which is not despised at last, but rewarded by him: Christ is not sought in vain, Matt. 7. 7. Though we find him not in our own beds, in our own ways, (in commoditate nostra, in voluntate nostra, in curiositate nostra) yet he will be found at last. He may hold us off, and suspend us as Laban did Jacob, and Joseph his brethren; but when we are almost hopeless and seem utterly forlorn he will present himself, and not suffer us to be tempted above measure; yet a little while, etc. Heb. 10. 37.

{I held him, and would not let him go} There is a grateful violence, which takes the kingdom of heaven; we must make use of it, to that end, compelling Christ to stay with us. To this end he keeps some distance, and hides himself to provoke our contentions, and endeavors to keep him. Prius non inveniendus quæritur, ut post inventus strictius teneatur. Thus Jacob held him by force, and wrestled hard for his blessing: but when he had obtained, that, suffered him to depart: but we should never leave him, no nor when he has blessed us, as prizing him more, than anything that he can bestow. Nolo benedictionem tuam, sed te. For if he be so good to those that seek him, how much more precious is he, when found and enjoyed.

{until I had brought him into my mother's house, and into}, etc. House and chambers, or cellars and closets, are expounded (by some) of the darker types of the law, and deeper things of the gospel, which she desired to know; and by the mother, some will have the Jewish synagogue to be meant, but the courtiers of Rome, that church; Quæ est ista parens (says a late Jesuit) nisi Romana Ecclesia? But according to the channel of our expositors, it is most agreeable and pious, to understand it either of the church of God, in her public congregations which is the mother of us all, or else of the sanctified heart and conscience, which is the dwelling of Christ, where we should lay him up by faith, and keep him safely as a jewel of inestimable price.

Verse 5. {I charge you O ye daughters}, etc. This whole verse we had before, chapter 2. 7. and as we found interpreters divided about it there, so do they here again turn it several ways: some put it upon Christ, as his adjuration or strict charge, concerning his church, of whom he taking pity, because of her late temptations and distresses, solemnly forbids all that have relation to her, that they take heed (as they will answer it) of troubling her peace or truth which she had received, by any false novelties, of doctrine, or uncharitable contentions: this application I honor for the most reverend paraphrast's sake; but yet I see no reason, why the person should be changed any more than the words, wherein as the wants of the church are renewed; so do her affections and resolutions renew, that neither she, nor any by her means, shall provoke her beloved to leave her again, as the Lord threatens to do Israel in the wilderness, Num. 32. 17.

Verse 6. {Who is this that cometh out of the wilderness?} Or what is this? or what woman is this, nearer to the Hebrew, and to the sense too: which presents our gracious Lord and Savior (or as others think, the holy angels, and friends of the bridegroom, who all are a chorus to this pastoral) admiring and rejoicing in the service and beauty of the church, who brought out of a wilderness, nay out of a hell of blindness and wickedness, does mount up and ascend so affectionately, and zealously to heaven? The heathen nations wondered to see the people of Israel go up by the way of the wilderness, through so many dry, uninhabited, dangerous waste places, unhurt and safe. It was the hand of the Lord which led them, as his sheep: but this is more wonderful, to make those very deserts so many gardens, and out of the wild barbarous dark places of the world to cull forth an holy and peculiar flock; this the apostle admires, Rom. 11. 33. and Eph. 2. 12, 13. and it should be wonderful in our eyes and we should requite his admiration with ours, no less astonished at his descensions and ascensions for us, Esay 63. 1. These words are referred by the Roman doctors to the assumption of the Virgin, which is as imaginary as the exposition; and to the bringing of Pope Sylvester out of the deserts and caves of Soracte, where he lay hid, to the chair of Peter by the Emperor Constantine; from which time the splendor and pomp of that church increased visibly. But this is as bold and factious, as some of our fanatics, who have dreamed the like images concerning John Hus, Jerom of Prague, Secretary Cecil, etc.

{like pillars of smoke perfumed with myrrh and frankincense} Or plants, branches and little rods of smoke; or like the tall bodies and trunks of the most procerous trees (as palm, or pine) with large broad heads, by which, and by the smoke of the incense which ascended in clouds towards heaven, Psalm 142. 2. and that wonderfully sometimes, Judges 13. 19, 20. are figured the spiritual sacrifices and incense of our souls, which kindled and moved and rarefied by the fire of God's Spirit, and laid upon Christ our altar, ascends and fumes up (like the rollings and agglomerations of smoke) to the courts of the Lord, and are more sweet and welcome than those costly evaporations of myrrh and incense, and all powders of the merchants. So did Cornelius' prayer and alms go up, Acts 10. 4. So is the conversation of the saints in heaven before themselves, Phil. 3. 20. and so do charitable communications and beneficences please God more than Arabian gums and spices, Heb. 13. 16. that is when they are censed, and offered by that angel, which ministers at the golden altar before the throne, Rev. 8. 3, 4.

Verse 7. {Behold his bed which is Solomon's} Or more excellent than Solomon's: here is a rare allusion and comparison, wherein (as some think) the future glory of heaven which we are exhorted to behold and contemplate by faith, or rather the present beauty and spiritual riches of the church, and every member thereof is resembled to the wealth and splendor of Solomon's bed; for as it was noted Chapter 1, ult. they are the bed of Christ, who is the true Solomon, wherein he rests in his love, Zeph. 3. 17, and in whom they rest and sleep in peace, Phil. 4. ult.

{threescore valiant men are about it, of the valiant of Israel} Before, this bed was praised for the fruitfulness and verdancy of it; and now here, for the safety of it. The church is the bedchamber of Christ, and each faithful heart is his bed, which he guards by many strong and watchful heroes, such are his angels, Gen. 32. 2. Psalm 103. 20. and his ministers, Heb. 13. 17. and indeed every individual Christian, who should watch to keep his own heart, Prov. 4. 23. but especially by himself, who is stronger than thousands, 2 Kings 6. 15. and keeps our hearts and minds in peace that passes all understanding through Christ Jesus, Phil. 4. 7. and has promised, that upon all the glory of it there shall be a suitable defense, Isaiah 4. 5. God will provide friends for her.

Verse 8. {They all hold swords being expert in war} Or learned, and taught, and so able to teach in war. 'Tis one thing to bear arms, another to handle them, or to have courage to use them. The watchmen of the church should be appointed both ways, able to teach and willing; furnished with all necessary ammunition to resist the adversaries, Titus 1. 9. and valiant for the faith, Jerem. 9. 3. not like the swordfish which carries a weapon, but no heart; or the children of Ephraim, who being harnessed and carrying bows, wanted courage, and turned back in the day of battle. And this magnanimity is necessary in this regard chiefly, that they have so many powerful enemies to deal with, as it follows.

{every man hath his sword upon his thigh because of fear in the night} Word for word it is, a man his sword, or the sword of every man upon his thigh; which notes, that readiness and promptitude that should be in spiritual watchmen: as they write of Caesar, he never laid by his sword; and as the heathens painted their Pallas always in her arms; so should the servant of Christ be always accinct, and appointed cap-a-pea; but chiefly with his sword on his thigh; that is not with the sign of the cross or any such thing (as some Romanists dote) but with prayer and the word of truth, which is a two-edged sword, Heb. 4. 12. Else how will he be able to deliver in terrors of the night? How will they know and prevent, and resist sudden dangers which lurk in the dark? Psalm 91. 5. How will they overcome that envious cruel adversary, who is most busy while men sleep? Matth. 13. 25. Nay, how will they, or can they in any sort be answerable to their calling and duty, which is to stand in the house of the Lord in the night, and keep his family? Psal. 134. 1. which unless thus provided and strengthened they are more likely to betray, Talis Pastor non munit gregem (as Greg.) sed decipit, &c. Oh! How woeful and shameful is it to admit such who being not worthy to read publicly, dare yet teach; and not fit hardly to be common soldiers, will yet be captains and generals. So he complains on, verecundum nobis est & dicere pudet, quia ducatum sibi accipiunt, qui exordium religiosae militiae non viderunt.

Verse 9. {King Solomon made himself a chariot of the wood of Lebanon} Or a bed, or litter, or throne; the genial bed it may be, or the temple; it is hard to define what, because the word appears only in this place, and we have no light from any other text to help us. But the allegory is apt and familiar which presents the dignity of the church, which is the workmanship of Christ himself, Ephes. 2. 10. and so exceeds the bed or chariot of Solomon in the very author, for he certainly did not make it himself, but causes it to be made by others; if he had, yet a greater than Solomon is here. And as in the efficient, so in the materials too, for all that are used here, the wood of Lebanon, that is the choicest wood that could be got in nature, and silver, gold, purple, &c. are but gross and sensible illustrations of spiritual majesty and glory; by which the church is made to shine, and live more incorruptibly, than buildings of cedar, 1 Pet. 3. 4. nor in respect of outward duration and visibility as the church of Rome glories vainly, but of that which is internal and invisible.

Verse 10. {He made the pillars thereof of silver} It is hard to assign the true and proper antitype of all these figures, nor is it unlawful to abound in various, so they be sober and godly, interpretations. Some by pillars would have wisdom meant, which has many pillars to that goodly house, Prov. 9. 1, 2. others all holy virtues of the soul, as humility, obedience, patience, &c. others the ministers of the church, which (like that Atlas of the poets) bear up the new Jerusalem, and should be not only pillars, Gal. 2. 9. but of silver too, that is clear and shrill in their sound (that is their fame) and pure and stable in doctrine, and then they will bear up the dissolved earth, Psal. 75. 3.

{the bottom thereof of gold} Or, the throne, or chair, or pillars of it. If the first word be received, then it represents the word of God, which is the golden bottom or foundation: or else faith, which is the first stone in the spiritual building, 2 Pet. 1. 5. and more precious in its trial than any perishable gold on earth. 1 Pet. 1. 7. But if the other words please better, then it is a divine metaphor of the covenant of grace which is to the church the bottom of joy, apprehended by faith, and to God as a soft reclinatory, like that of the mercy-seat, where he is said to sit, Psalm 80. 2. or the sweet peace and tranquility of a calm pacified conscience, which excels all treasures.

{the covering of it of purple} Or the curtains or hangings, Heb. 3. 7. or the veil of it, as that of the ark, Exod. 26. 31. which signified a holy pure life and conversation, which is soft and gentle as silk is, but yet must be colored in the purple streams, that is, the blood of Christ, the application and tincture whereof is not only our glory, but our protection, Revel. 7. 14.

{the midst thereof being paved with love} Or the inmost parts were set with sparkling gems and shining stones, which typified the precious flames of love and charity, and like the fiery chariot of Eliah carry us up to heaven: or the two tables of the law may perhaps be intended, which were written by the finger of God, and laid up in the midst of the ark, Exod. 25. 16. 21. The end or completion whereof is love, or the gospel, which is the law of love, Mat. 22. 37. and like that λιθόστρωτον we find Esth. 1. 6. is curiously adorned with the various treasures of grace and wisdom; as floors and pavements are checkered with many colored marbles. Others conceit that some picture or emblem or hieroglyphic of love as a dove, flames, or the like was drawn or covered in some inward part of the chariot, as the Urim and Thummim were in the ephod, Exod. 28. and as the heathens used to have the images of Cupid or Venus in their shields, so had Solomon that impress to teach love and mutual charity to those that beheld it. It is a manifest rape which some of the popish authors act upon the words, applying them to the indulgences and mercenary absolutions of their church, nay of the very city of Rome; in which (says a Lapide in loc.) the vicar of Christ, that is the pope sits; qui habet plenitudinem potestatis Ecclesiasticae in omnes Ecclesias & fideles, ac proinde peccatorum omnium remissionem, indulgentias, & gratias amplissimas concedere potest, & concedit, &c. What is this but to dethrone Christ, and sit in his place who only has this power, and this grace, as being the love of God? 1 John 4. 9. and 16. and who has shed his love abroad into our hearts, that we might be as so many Jedidiah's or Solomons, dear and amiable to him, and as so many well-bottomed buildings to his praise whose root and groundwork is love.

{for the daughters of Jerusalem} Or by, as if all this had been done by them or at their charge; but for is better; making the end and purpose of all this magnificence and glory the church of God, for which God has provided unspeakable things, and conveyed either a present or a future possession of them to her, 1 Cor. 3. 21, 22, 23.

Verse 11. {Go forth O ye daughters of Sion and behold king Solomon} It has been often shown that these daughters are the elect and faithful of the church which is Sion, Heb. 12. 22. These are exhorted to go forth, to quit and forsake the world, to forsake their father's house and all that is most dear, that they may fill and bless their eyes with the sight of Christ.

{with the crown wherewith his mother crowned him} Or as Tremel. which his mother procured for him, 1 Kings 1. 16. from all the other sons of David: Christ received many crowns; the wise men did no less than lay their crowns at his feet; both in their speech, gesture and offerings. He was crowned with another diadem by the cruel blind Jews, at his passion. His resurrection and ascension exalted him to a third; but the crown meant here is that of his spiritual kingdom and scepter, by which he ruled over the rebellious hearts of men, and they that refuse his power shall be crushed in pieces by it. Psalm 2. 6, 7. It is our duty to contemplate and behold him crowned thus, to call upon the daughter of Sion, and tell her, behold, thy King cometh, Matth. 21. 5. to adore and fear him, and denying ourselves to rest our spirits in him, is to put the crown upon his head; is to become mothers and brethren and sisters to him, as he said by himself, Matth. 12. 50. The apostle says of the churches that by obeying the form of doctrine which he had delivered, they were a crown to him, Phil. 4. 1. and 1 Thess. 2. 19. so does every conformable and humble Christian bestow a crown on Christ by walking worthy of him, and their several graces and duties are bright jewels set in it. Quot bona opera facis ex gratia Christi, tot Christi capiti & coronae rosas innectis.

{in the day of his espousals, and the day of the gladness of his heart} When Christ took our nature he was espoused and married to it, which was a day of great joy: but the espousals meant here are more genuinely referred either to the covenant of grace which he made with his church, and so was married to her, which is matter of greatest joy, Esay 62. 5. or else to the particular conversion and regeneration of souls by the Spirit of grace, by which they are espoused to Christ, 2 Cor. 11. 2. And then there is joy in heaven among the blessed angels of God. Luke 15. 10.

CHAPTER 4

The main part of this chapter is bestowed on the praises of the church, whose graces are more elegantly described, than any human poetry did ever imitate; the flowers and ornaments of language that are in it, being not applicable to bodily or natural beauty, but to spiritual, and supernal. After this, Christ proceeds to admonish and dehort her from unworthy society and communion; which he urges by fresh praises and vows of love. To which she makes a brief reply by desiring to be made fit for those praises and future affections by the work of his Spirit.

Verse 1. {Behold thou art fair my love, behold}, &c. This is spoken by Christ, as that before which is opened, Chapter 1. 15. The repetition may point to us, both the continual goodness of the Lord, and the constant care which should be in his church not to defile herself, but to preserve such a continual beauty as may be fit to entertain him, and to deserve his praises.

{thou hast doves eyes within thy locks} Or, through thy veil: of doves' eyes something before in the forementioned place: it may be added, that the church of Christ, both has eyes; and those eyes are like the eyes of doves; she is not blind and ignorant, but made light in Christ: her eyes may be said to be her teachers, which are her seers and her eyes, Numb. 10. 31. but besides them she is to have her own eyes; light and knowledge in herself, which should direct her, and be like the doves, not only full of gracious beauty, life, purity, &c. but also of modesty; for that I conceive is meant by her locks, which some have applied to her imperfect sight, beholding things yet as through a veil; but the analogy is more proper that refers it to her bashfulness and modesty; not daring to lift up her eyes after other lovers, Ezek. 18. 6. but only to the true God, Esay 17. 7. and as fearful to throw about her, any bold or wanton looks; prying in things which belong not to her; but restraining all high and procacious looks, fixes wholly upon God, whom out of those humble ambushes she surprises, and delights more than those can that are more insolent and immodest. I pass by the odd translation of the Vulgar Latin, which differs strangely from all others, and of which the most elaborate admirers know not what to make.

{thy hair is as a flock of goats} Among the other pieces of human beauty, the hair is numbered (though no integral) for one, and is indeed no small ornament to the rest, when it has all the required complements of color, thickness, length, and order. It is not καρπὸς κεφαλῆς (as he calls it) the fruit of the head, but the leaves only, and yet many have been as solicitous about it, as the very head itself, and taken more care to adorn it: that was but a stoical and magnanimous jest of his, that desired his executioner to be more favorable to this than to his neck; nor are the vain trimmings and powderings of our times, comparable to the profuseness and riot of the former; wherein powders and unctions were but the cheapest part of their prodigality, some of them using the dust and filings of gold to this purpose: as Antonin. Verus for one, who is said, Crinibus ramenta auri aspergere; &c. This was a madness; and as the hair is a natural indication either of shame or virtue, 1 Cor. 11. 15. so is it a most pregnant testimony of their folly and idleness, who consume either their estate, or their time (which is most precious) in too much dressing and composing of it: Dum comuntur & poliuntur Annus est, so the heathen complained, but more sadly the prophet, who threatens those proud curls and snares with ignominious baldness, Esay 3. 24. which baldness though ridiculous and reproachful to men, as appears by those impious brats, 2 Kings 2. 23. yet is nothing like that inward baldness and nakedness of the soul, when she has no comeliness nor ornament left her of holy thoughts and meditation, which are her spiritual locks, and hair, wherein (like Sampson) a great part of her strength and life consists, and whereof if she be stripped and shaven, the soul remains a dead, withered trunk and carcass. Therefore the church is praised that her hair is fair and curled like the large fleeces of goats, and so is minded of her duty to be so, οὐ γυμνὸν καὶ ἐψιλωμένον ἐννοιῶν ἀγαθῶν ἔχειν, τὸν νοῦν, as Ciril Alex. not to have a bald, glabrous soul, but to abound in holy thoughts and contemplations, which will not be (like Absalom's) our ruin, but our great praise, and preservation.

{that appear from mount Gilead} Or that graze upon, or that glister, shine, and look smooth, like the sleek coats of cattle that are fat and well fed, as those of Gilead, which was hilly, and fit for such flocks, Num. 32. 1. and Jerem. 22. 6. This is no unusual comparison among profane authors, though some profaner wits have derided it. The choicest of them they are apter to admire than holy Scriptures use it, and it may be, borrow it, and deduce it from them. It cannot then be accused of indecorum, or rudeness, but worthily and congruously, applied to the church and the soul; Quae crine vincunt Boetici gregis vellus; surpass in their devout cogitations and desires, and in their decent professions and ceremonies the fairest of all the flocks that shine upon mount Gilead. That indeed is something violent and forced of the Roman expositors, who would have this hair, and these flocks to mean their religious orders, and foundations (as they call them) which they will prove because those holy fraternities, are 1. Contemned as hair is. 2. Composed, and ruled. 3. United, as one hair twines within another. 4. Exalted in their devotions, as hair which has the highest part of man's body. 5. Insensible, by their strict penances and mortification, as hair feels not the scissors nor razor; but chiefly, because forsooth Elijah (whom they make their first institutor) was a Tishbite of the inhabitants of Gilead, 1 King. 17. 1. These are difficiles Nugae, and 'tis lost labor to say much of them.

Verse 2. {Thy teeth are like a flock of sheep that are even shorn} Sheep is an addition here, but expressed Chapter 6. 6. and for even shorn, some Bibles have, in good order, which is but the explication of the other. These teeth are deciphered of the pastors and teachers of the church, which should be qualified with all the excellent properties both of good teeth, and of good flocks of sheep as they are here described. It would exceed the measure of an annotation to collect all the proportions and resemblances that holy men have discovered here. The learned may find them at large in the Latin commentators, and in none more fully than in Cornel. a Lapide in loc. who out of Bernard and others, is very accurate and satisfactory. I shall omit all others, and briefly pass through those only which the Spirit of God has thought worthy to be mentioned. Whereof the first is, that they are as teeth. 1. To prepare and divide the word aright, as teeth do the food for the stomach, that so the deep and harder things of religion may be received the better, and more easily swallowed, and digested. 2. To defend, and arm against enemies, that is to confute and reprove them sharply, Tit. 1. 13. that they may feel themselves galled and bitten by that mordax verum, which will spare no vice, nor error: as they must be nurses to feed and cherish the weak ones, praemansum cibum in os indere, 1 Thes. 2. 7. Esay 28. 9. so likewise to protect and save them who are not able to keep themselves. The second metaphor is, that they are like flocks of sheep. Their teeth should not be the teeth of lions, and mad dogs, to devour and infect one another, Gal. 5. 15. Some have been discommended for little teeth, as Augustus in Sueton, &c. but it is a juster cause of dispraise to have the goring tushes of a wild boar, or a tiger. Next, these teeth are said to be even shorn: there should be an order in them; and they should be unloaded, and divested of all temporal cares and encumbrances. They should do the work of the Lord with one ear, and with one shoulder; not shouldering, or jostling one another for places and preferments, but honoring one another; and that they may be fit to do this work the better, they should Onera mundi & carnis deponere, be content to lose even that which is their own fleece and property.

{which come up from the washing} It was Judah's blessing to have his teeth, white as milk, or with milk, Gen. 49. 12. nay whiter than milk, as the Vulgar Latin reads it. So will it be the happiness of the church, when as well the teeth of those that bring glad tidings, as their feet are beautiful. Oh what sad mischief have some men done with their Canini dentes: running and grinning about the city (as the psalmist speaks) and the land; and with their rotten, bloody, poisonous doctrines have dilaniated and torn all in pieces. A good and faithful minister should be as white and innocent in his reproofs, as those that newly come up from washing, and are purged not only from all filthiness and pollution, but from all bloodthirstiness and ferocity.

{whereof every one bear twins, and none is barren among them} This last clause as well as the former, shows that the virtue of the metaphor respects not the teeth so much (though that also in its degree) as the sheep: true, every tooth has a mate or fellow to it in most creatures, where nature has not miscarried nor been injured; but the teeth cannot be said either to be fruitful or barren; nor have sheep that geminal quality, whose teeth grow below only, and not above: but they are fruitful, and many times bring forth twins, and so should both the pastors of the church, and all other Christians. They should increase both in contemplative and in practical duties; they should abound in all holy exercises of charity both toward God and man; and be faithful guides to others, both by their life and doctrine. That so there may be no abortions, no miscarriages in the church; nor that none of her sons may be snatched out of her hands by any power of wickedness; for so some read, for barren, abortive or robbed of their young; which may be either by mischance, theft, death, &c. From all which Christ will preserve his flock, that so the gospel may be a full blessing to all, that there may be no want in anything, being enriched by Christ in every gift, and coming behind in none, 1 Cor. 1. 5.

Verse 3. {Thy lips are like a thread of scarlet} Or a ribbon, or twisted line that is both soft and fine for the matter, and also fresh and lively for the color; like scarlet that is twice dyed and cannot be stained. These are the full praises of the next part, which he seems to commend in order, the lips; and which some again would have to signify the pastors and ministers of the church, as the former; who when they deliver the truth of Christ, should do it as exactly as scarlet is spun, and dipped twice over. Their speech should not swell with vain and empty words, nor yet be loose and negligent; but twisted and prepared with much care and purity, as the richest scarlet; nor should the matter of it be their own fancies or inventions, set off with human testimony, and authority, but colored in the blood of Christ, with which all their doctrines and communications should be sprinkled, that so our lips may be like his, in which was no guile, Malach. 2. 6. and our language like that which the Lord promises, and loves, Zeph. 3. 9. without which it cannot be the word of life, but thus qualified will be, and more certainly assure salvation, than that which was the symbol of Rahab's preservation, Joshua 2. 18. Others will have it to allude to those acts of faith and devotion, which are both tendered and accepted through the precious blood of Christ, and are filthy rags until they receive that tincture. So are our prayers, our confessions of sin, our acknowledgments of mercy, our professions of faith, all which proceed from the heart, and are expressed by the lip, but dignified by the scarlet of his blood, who laid down his life to perfect all our wants.

{and his speech is comely} Or graceful and sweet, as all the communication of a Christian should be, Ephes. 4. 29. and Colos. 4. 6. How comely are the praises of God in our mouths, Psal. 147. 1. Such as Naphtali's are said to be, words of beauty, Gen. 49. 21. Of which tribe it is observed that Barak was, who sang to the Lord, Judg. 5. and to whom, it is conceived by some, old Jacob did then seem to look in that blessing.

{thy temples are like a piece of pomegranate within thy locks} Or thy cheeks are like the flower, or the bark of little pomegranates. Or like pieces of pomegranates, which when they are divided and cut, have great blushing grains, and specks within them, which blushing seems to be for being discovered: the allusion is excellent, which is answered in the modesty and humility of the church of Christ, which though Aristotle and the heathens (who were animalia gloriae) esteemed not virtues, yet are in the eye of God of high account, and when they betray themselves by a bashful look or blush, do not argue fear, or guilt, but the highest goodness; being indeed the effect of many graces multiplied, and working together; as joy, hope, charity, patience, humility, chastity, &c. which shine in all, but in women especially more bright, and amiable, than any beauty, either of art or nature: and are not only their ornament but their defense too, being thus guarded and protected. So many of the ancients on this Scripture, and Tertullian for all, in his book de Veland. virginib. cap. 15. 16. Indue armaturam pudoris circunduc velum verecundiae, &c. Others understand the holy martyrs here, who make open and courageous professions of faith, even until they are broken in pieces and cut in sunder for them, but in those sufferings look most glorious and lovely; every virtue becoming then most resplendent, as the several grapes of the pomegranate when it is divided: so it was in that happy virgin, of whom Saint Ambrose writes often, but chiefly in Exhort. ad Virg. where he says of her, that as soon as she heard of her appointed torments, being always veiled (as the use of Christian maids was) before, then, Vultum aperuit, soli invelata atque intecta Martyrio, & volens injuriae occurrit, vultum offerens, ut ibi martyrii ferret sacrificium, ubi solet esse tentamentum pudoris. Gaudebat enim dispendio pulchritudinis periculum integritatis auferri; sed illi potuerunt quidem vultum ejus vulnerum vibicibus exarare, faciem tamen virtutis ejus & gratiam decoris interni nequaquam exarare potuerunt.

Verse 4. {Thy neck is like the tower of David} It may be the whole city of David is here meant, which he took from the Jebusites, 2 Sam. 5. 9. whereof a part is only named for the whole. This as Adrichom and others relate, was a most strong and well fortified place, but nothing either so goodly or so strong as that which it prefigures here; which is clearly agreed to be faith, and the fruit thereof, constancy and resolution in the defending of it: for faith not only like the neck, knits the head and the body together, but also upholds and exalts the soul; so that she will neither bow to the slavish yoke of sin and hell, nor yet be broken when pressed low with sore and heavy persecutions: but yet, yields quietly to the yoke of Christ, and is not stiff-necked.

{builded for an armoury, whereon there hang a thousand bucklers} An armory, which was either a place for exercise of military discipline, or else for keeping all weapons of war: the Vulgar Latin reads it, bulwarks, or battlements; and indeed, the original word is so hard, that the LXX. and others leave it untranslated, as the proper name of some place, some little hill or other where this tower was built. Let the word be either this, or that, the sense is evident; which sets forth the large and various exercises and trials of faith, in which every grace has a part, and in which always our faith is victorious; for her shield will prevail against all the shields of the earth, whose weapons when formed against her, shall never prosper, but either be broken in pieces or else taken and hung up as trophies of her conquests, as those were, 2 Sam. 8. 7. and Ezek. 27. 10.

{all shields of mighty men} Our English word shields is very like the Hebrew, and seems as many others even in this book, to be derived thence. It is translated also darts, spears, quivers of arrows; the whole armor and artillery of God, as indeed the Vulgar Latin renders it in the very same words (Omnis armatura) which are used by the apostle, Ephes. 6. 11. which whosoever puts on, shall be able to stand in the evil day, as mighty men of valor do, and none but they.

Verse 5. {Thy two breasts are like two young roes that are twins} These breasts are variously opened. Some call the two testaments, others the two sacraments, duo ubera Ecclesiae, the two breasts. Others say, the heart is meant by the breasts (as before) which God fashions as he pleases, Ezek. 16. 7. having all hearts in his hand; and should be equal, and uniform, full of the holy milk of joy and holiness, and peace; wherewith she not only abounds in herself, but is able also to administer the like to others. Others will have this figure as the former, to signify the ministers and pastors of the churches, which should be (as Paul was) both the fathers and mothers thereof, 1 Cor. 3. 1. Gal. 4. 19. not only to beget, but to feed, and nourish them; yet with no other but those two breasts of holy Scripture, and the sincere milk thereof, which are as the twins of kids, or roes, both for the purity of their nourishment, and for the agreement; the one being consonant to the other, not only in the matter of them, but the very form and method also, as the learned observe.

{which feed among the lilies} It is the honor of the ministers and servants of Christ to be dignified with the same titles and praises that are given to Christ himself; and it should be their duty to be conformable to him; to be (as he is) a roe, or hind, leaping and running swiftly to help all his, when they seek unto them; and to feed among the lilies, as he does, in the untainted and pure pastures of life, not among filthy and poisonous weeds; that so, that milk which flows from them may be sincere and healthful. Dulcedinem bonitatis quam impendunt aliis, ipsi desuper sugant.

Verse 6. {Until the day break}, &c. The church before waited for Christ, which attendance was expressed in the same words, that Christ is pleased to take up here; Chapter 2. 7. showing that we cannot outvie him in love and goodness, who professes that he waits to be gracious, and will not forsake his people until that appointed time shall be filled and run up, when he will deliver them to his Father in glory.

{I will get me to the mountains of myrrh, and to the hill of frankincense} That is, as some will, I will take you to those bitter places, where I at once suffered, and satisfied my Father as with the most grateful sacrifice or incense by my death (for so mount Calvary was both a hill of myrrh, and also of frankincense) and therein the consideration of my death, and oblation for you will I delight and refresh you. Others say, it is a promise of the presence of Christ with his church unto the end of the world; upon which he pours the perpetual graces and consolations of his Spirit now in his absence, and will return again to gather all unto himself, when the marriage of the Lamb shall be; and then we shall be ever with the Lord. 1 Thes. 4. 17. In the meanwhile the church (which is the mountain of the Lord) is called a hill both of myrrh and frankincense, for she has as well bitter things as sweet: but then she shall be only a hill of frankincense, when her whole business shall be to sing Hallelujahs to the Lamb forevermore.

Verse 7. {Thou art all fair my love} Having passed over each single part with admiration, Christ does here conclude with a general praise of the whole piece, advancing his own work of justification and sanctification, as a perfect complete achievement: to be accepted in him is to have all spots covered; regeneration is an entire work of the whole man, and renders him all fair. The heathen man says well, Non est formosa mulier cujus crus laudatur, aut brachium, sed illa cujus universa facies admirationem singulis partibus abstulit. It is more true of the church and of the soul, which washed in Christ are all fair in each part, and receive the image of God, which is perfect beauty, and gives line for line. If that conclusion of the heathens be true, there is scarce any daughter of Eve can be called beautiful, because very few that are not peccant in some minimum, some tittle of beauty or other: but it is no more than is due to the church of Christ, which is immaculate, and perfect through faith, as he himself is.

{there is no spot in thee} This is no tautology, but an exegesis, a greater confirmation, which wipes off all exceptions, against the former praise by this negation; all signifies sometimes almost all, John 13. 10. but when to that is added, this enlargement, this explication, it becomes unlimited and universal. Thou art all fair indeed, for thou hast no spot; that is, no such spots as the wicked have, Deut. 32. 5. no such spots as the leopards have, which cannot be washed away by any purification; no such spots as to be looked on severely by me, whose love will cover them all, so that no iniquity shall be seen in thee, Numb. 23. 21. The purest churches and souls that are militant have some scars and stains remaining, but not so as utterly to deface or to disessence them. They still remain his spouse, and love, though they come short of exact beauty in all things: some necessary and inevitable failings detract not from their beauty, nor from his affections; who still beholds them not as they are actually in themselves at present, but as renewed by the washing of water, and the word of life; and as predestinated to such a higher state of integrity as shall make them glorious indeed, without spot or wrinkle; ἀμώμους, is the apostle's word, Ephes. 5. 26. which alludes to the pure sacrifices of the law, in which even Momus himself could find no error.

Verse 8. {Come with me from Lebanon my spouse} Or thou shalt come; as it a promise, rather than a command. The Vulgar Latin leaves out, with me, as an addition of the Masoreths not to be admitted; why? Because against the ancient readings: wherein? Why, because it agrees not with theirs, to which all must bow and strike sail, even the very Hebrew itself, which is confessed by the chiefest of their own to be on our side; more than on theirs. But let us pardon their grammar, since they agree with us in sense and matter; expounding the words (as we do generally) to be either an earnest invitation and call of Christ's, such as Psalm 45. 10, 11. or else a gracious and faithful promise of his to invite and call away his church, who is honored with a new title here, never given to her before, until she was repured and made so perfectly fair and lovely, which she cannot deserve better, than by following him, who is ever better to her than her hopes and prayers.

{with me from Lebanon} This iteration dashes all fears and temptations of losing by coming to Christ; with me, with me who am better than Lebanon (though large and clothed with the goodliest cedars, Deut. 3. 25.) and who will suffer none to perish, that cast themselves upon me: but if they stay in Lebanon, they are sure to perish, for that is a place of thieves and murderers: Eusebius and others tell us, that on the top of Lebanon was a temple dedicated to Venus, which they call impudicitiae cloacam; and so indeed are all places of idolatry, sinks and privies of all lewdness and abomination; which the fair spouse of Christ should loathe, and fly from them unto the example and recompense of all holiness.

{look from the top of Amana, from the top of Shenir and Hermon} The Vulgar Latin reads, thou shalt be crowned; others, thou shalt be praised; others thou shalt be directed, or go on aright, from the top of Amana; or (as the LXX.) from the beginning of faith, or from the top of truth, or from the original of souls; for there is all this variety, and more in translations: Amana is said to be a Syrian hill, under which a river ran of the same name, which is called Abana or Amana in the margin of 2 Kings 5. 12. Shenir and Hermon are said to be the same, Deut. 3. 9. or at least but two tops of the same hill, whose sharpness gave them the title of Trachones; after which the whole country was called Trachonitis. The geographers tell us of three Hermons, but this was the chiefest, being (as the rest of these places mentioned) on the further side of Jordan, and all which were so situated in respect of Palestine, that they answered the four points or sides of the world. Libanus lay at the north, Amana at the west, Hermon at the east, and Shanir at the south; not without a great mystery, which was foretold by the prophet, Esay 43. 5. accomplished in part by the conversions of the nations, Acts 2. and shall be perfected when they shall come from the east and west, and shall sit down from all parts and regions, with Abraham, Isaac and Jacob, in the same kingdom of the Father, Matth. 8. 11. and those too, not only of the poorest and the vilest of the earth (though they shall not be shut out) but likewise of the very best and highest; for so is that term, from the tops applied; as meaning, the very vertices, the chief and noblest of those places, which excelled in power, or wealth, or wisdom; for Christ will bring in the kings of the earth to bow unto him, and will reconcile his church and truth so unto them, that they shall become nurses and shepherds of it; which is a blessing that has a great inscription upon it, and should not be despised, but sought for earnestly by all that wish well to Sion; for what greater hope can she have than in such proselytes, and how preposterous is it to discourage or provoke them, who may either so much hinder, or promote her happiness?

{from the lions dens, and from the mountains of leopards} That is, from the cities and temples of idolaters, who are wild and savage as lions, and from your own brutish lusts and abominations which are as hardly got away from the soul as spots from leopards. Those mountains of prey, and these lions the poor psalmist complains of often, Psalm 57. 4. and 76. 4. and oh! How gracious is God to deliver us from them; and to turn them that are so by nature into gentle creatures, which are the rarer metamorphoses of the gospel, so that the lamb and the kid shall dwell safely with these lions and leopards, Esay 11. 6. for that is one special promise and blessing of it, to convert and soften the most enraged and desperate adversaries, and make them (as Paul was) as zealous to preserve, as to destroy before. So Tertullian and the ancients record it of their times, Sensim evanuit feritas indies, exulavit immanitas, &c. As the gospel was admitted and got footing, so did all cruelty and barbarism by degrees vanish, and when men began to follow the Lamb, they ceased to be (as before) wolves and tigers. If it be true of all liberal and ingenuous arts, much more is it of the gospel, Emollit mores nec sinit esse feros.

Verse 9. {Thou hast ravished my heart, my sister, my spouse} Or hast wounded, or taken away my heart; the LXX. have an excellent word ἐκαρδίωσας, thou hast excordiated, or unhearted me; which is language of great passion; as of one struck through as with a dart of fire, and burning hotly in love, whose strange force it is to transvulnerate and stupefy the very soul, so as no sense nor reason is left: Amare & sapere vix Diis concessum est. Never was love like unto the love of Christ; which made him even senseless (let it be no rudeness to say so) and mindless of himself, when he emptied himself of all his glory, and despised all pain and shame for our sakes: the wound of love towards us which he had from eternity in himself, made him neglect all the wounds and reproaches of the cross. So Bernard sweetly, Quia zelo amoris tui vulnerasti me, lancea quoque militis vulneratus sum. Are not we bound thus to love him, even to doting and madness, until like Mary Magdalen we rage with love; and with S. Paul be carried beside ourselves, and become fools for Christ's sakes, 1 Corinth. 4. 10, 11, 12, 13. The compellations which are given to the church, should constrain her to do thus, whose sister she is called by reason of his incarnation, and his spouse by adoption; both high titles of honor, and the privilege is inestimable that he is not ashamed to call her so, Heb. 2. 11.

{thou hast ravished my heart with one of thine eyes} Or with one glance of them, as Jun. enlarges. The reiteration here expresses the violence of his passion, and the eye was the cause of it. Which eye is either the eye of faith which sees things invisible, and, as Stephen did, pierces the very heavens for Christ; or else the eye of loyal and humble love, which is single and modest, looking only at Christ, and at nothing else but for his sake, Matth. 6. 22. It is conceived by some to be a phrase that relates to the custom of those chaste and sober matrons and virgins, who neglected their beauty, and instead of going naked, and shameless as ours do, covered and hid their faces and eyes, so when they went abroad, that no more was left unveiled, but what might only serve to show the way, as they walked. So S. Jerom. Celantes faciem vix uno oculo qui viae necessarius est, egrediuntur. And Tertullian, Judicabunt nos Arabicae feminae ethnicae, quae non caput, sed & faciem quoque ita totam tegunt, ut uno oculo liberato contentae sint dimidia frui luce potius, quam totam faciem prostituere. Others apply it to the dutiful approaches and visits of the humble soul unto Christ whereby she draws near to him, and as one desirous to behold, yet afraid to presume, does but glance or peep modestly upon him, which is received as a special testimony of her love to him, and so becomes a great means of further endearment, and obligation; for so does love increase and get strength, which else will decay, and Christ is not only pleased, but engaged more by every respective application of the good heart unto him; every new act of spiritual communion and obedience, brings us nigher to God, and both endears the soul more to him, and him to his people.

{with one chain of thy neck} Or with one hair, or tress, or lock of thy neck; this chain does aptly follow, and ever should go along with the eye; every true Christian should have both; not only faith to see, and to apply Christ, but also obedience (which is a chain upon our necks) to obey him, and yield ourselves to his yoke.

Verse 10. {How fair is thy love my sister, my spouse, how much better is thy love than wine} For love the vulgar retain breasts still as before, Chapter 1. 2. whereas the church extols the excellencies of Christ, so does he in the very same expressions requite and magnify her. We shall be no losers by our kindness to Christ; if any honor him he will honor them more; which honor is testified by loving him, more than by all external offerings, whereof wine was a part; and which love is more accepted and esteemed by him than the purest wine and oil, who will have mercy and not sacrifice, Hos. 6. 6. and has promised not to forget our labor of love, 1 Thes. 1. 3.

{and the smell of thine ointments than all spices} The LXX. read of thy garments, but they go alone, and turn it which way you can devise, no such syllable in the original. By ointments it is usual, in this book, to allegorize holy gifts and graces, which are the spiritual unction, 1 John 2. 20. 27. and when actuated and diffused, disperse and increase their sweetness. The conscionable and faithful dispensations of the word of life in the ministers is this unction and odor too, 2 Cor. 1. 21. and 2. 15. but in all other Christians the practice of love and godliness is no less fragrant and spicy, Phil. 4. 18. What a glorious name have the saints of God obtained thus, which has spread far and wide, and filled all the world with admiration as they did, Rom. 1. 8. A good name founded so, is like colors drawn and laid in oil, which fades not quickly, but endures forever.

Verse 11. {Thy lips, O my spouse, drop as the honeycomb} Some leave out the comparative adverb, and read it absolute; but there is an excellent similitude in the text, wherein the delight and sweetness of Christian doctrine and instructions are by a frequent elegancy in holy Scripture, deciphered. It is said of Plato and S. Ambrose, that bees swarmed in their cradles, as omens of their future eloquence; so is the word of God compared to the honeycomb, Psalm 19. 10. and the preaching of it like the droppings of honey should be free, pure, sweet, healthful, and comfortable: nay, like the the honeycomb itself, than which nothing boasts or symbolizes more art, pleasure, benefit, fruitfulness or sincerity: whilst like the laborious bee, to collect her redolent spoils, so the unwearied minister travels through all the gardens of learning, and sucks something from every flower there, that he may return with joy, and bring his Crura thymo plena, his vessels and his treasures full of comfort. By lips also we may understand the voice of joy and praise, which are not less sweet to the pious soul, nor to God himself, than the honey and the honeycomb.

{honey and milk are under thy tongue} These two were the blessings of Canaan, Numb. 16. 14. and are the blessings of every sanctified mouth and tongue, which breathe nothing that is corrupt but all to the use of edifying, seasoned with salt, Col. 4. 6. and filled both with nourishment and pleasure: for these two should go ever together, and then omne tulit punctum. The lewd woman has honey in her lips, but no milk; pleasure but no benefit; and that pleasure short and dangerous too, for the end of it is bitter as wormwood, Prov. 5. 3. but the church of Christ has both, and not only uses a delightful but a sound form of words, that she may not deceive, but build up.

{and the smell of thy garments is like the smell of Lebanon} For garments there be some that will have sacrifices, and for Lebanon, the vulgar read frankincense: Hesychius says that Libanus signifies both τὸ δένδρον καὶ ὄρος, both a tree and a hill; but the rhetorician will easily make both the same thing, converting the place into the odoriferous herbs and trees of it: which though exceeding delightful, Hos. 14. 6, 7. yet are worthy only to be the shadows and metaphors of that ornament and sweetness which a soul clothed with the righteousness of Christ has acquired: this is that fine linen and silk of the saints, Revel. 19. 8. which are sweeter than those of Jacob's were, and smell like a field which the Lord has blessed, Gen. 27. 27. Our souls are naked as our bodies by nature, but Christ adorns them, covers their nakedness, and will clothe them with salvation. It is not to be slighted that some have noted concerning these garments, which being read sacrifices also, may perhaps denote the body (which is the clothing of the soul, 1 Cor. 5. 4.) and her sufferings for Christ's sake; in which fiery trials he takes more delight, and smells them more joyfully than the burnings and evaporations of incense.

Verse 12. {A garden inclosed is my sister, my spouse} Or a garden locked, and barred up; all the world is a wilderness or a vast field in common; but the church is a garden, a peculiar choice plot; which is full of flowers and fruits, and those defended from the boar and foxes day and night, Esay 27. 3. Many seek to enter, and either to pluck off, or to infect her grapes, but there is a wall of fire about her, Zach. 2. 5. so that they cannot hurt her: true, God many times lays particular churches waste, and treads down their hedge, and exposes them to all invasions of heresy and all ungodliness, Psal. 18. 12. but his catholic church has a promise which like a wall of brass secures her from utter ruin, so that her droughts and her dry bones shall be fat and satisfied, and she shall be like a watered garden, and like a spring of water whose waters fail not, Esa. 58. 11. which garden like Eden, may be unknown and unseen to men, for who can say at this day where Paradise was? Samnium in Samnio; but yet God both sees, and encloses her. Further, (as an excellent worthy of our church expresses it) though the church be a garden walled in, for their better defense and security that are in it; yet she is not so walled in as to bar or keep any out, who either by being born within the covenant inherit a right to it, or by accepting the grace which is offered them, acquire or profess a desire to enter thereinto: and herein specially is our advantage, who by being enwrapped in this, as the seed of the faithful, and children of Christian parents, are born, if not within this walled garden; yet with a key in one hand to open the door; that is with a right and title to the sacrament of baptism.

{a spring shut up, a fountain sealed} The Vulgar Latin for spring reads garden again, and others a gate; it is no great matter which, whilst all are but one and the same type of her, who is not indeed the well of life, but has the well of life springing and flowing in her, and is full of living waters, Joh. 4. 14. which not only make her fruitful, but also protect her from gross pollutions, as the grave of Christ was guarded and sealed by the Jews, Mat. 27. 65. For Christ dying to this end to redeem and purify, no question but he will obsignate and ratify his own work; to which he has also sealed her by his Spirit, 2 Cor. 1. 22. that she may be a chaste wife, kept unspotted and loyal unto him, and admitting no unclean thing to defile her with their feet: as they used to keep their springs and wells in the hot countries of the east, not only for scarcity, but for wholesomeness, that they might not be trodden and muddied, Gen. 29. 3. and as we read of a Persian well, which was piacular, and capital, for any to drink of but their king only or his eldest son; like which Cornel. a Lap. in loc. says there is one of the same sacredness in Spain at this day. I might add here, that some by this garden and spring, would understand the holy Scriptures, which are in some part both enclosed so that they shall not perish but with heaven and earth, and so hidden, that until God please to reveal them by his Spirit, they cannot be seen in all their mysteries (as this book may witness) which even when they shine most gloriously to some; yet are almost obscured and hidden to them that are lost, 2 Cor. 4. 3, 4. That which the Papists contend so much for here, concerning the perpetual virginity of Mary, I do humbly conceive all Christians may honorably believe; and desire to be as far from the irreverence of Helvidius in that point, as from the superstition of the Jesuits.

Verse 13. {Thy plants (or the branches and surcles) are an orchard (or paradise) of pomegranates} This verse and the two following, are conceived to be the grateful return of the church to Christ; wherein she humbly lays all her glories at his feet, and confesses all the fruits and flowers that he vouchsafed to say were in her, proceeded from himself and were nothing else but Emissiones suae, spirations and breathings from him; plants set by himself, and the work of his own hands, Esa. 60. 21. But they may as well be called the explication of the former, and so referred to Christ who shows why she was enclosed and shut up; which was to preserve her rich and precious fruits, which are more pleasant and delicate than any besides, being fruits worthy the kingdom of heaven.

{with pleasant fruits, camphire with spikenard} He that would understand fully here, must ask of God a great part of Solomon's wisdom, who knew all the plants and herbs of nature, from the hyssop to the cedar. Some of them are plain and more easy to be understood, carrying in their original dress a great affinity to our English, as Kaneh and Kinnamon in the next verse, to which our sugarcane (or calamus) and cinnamon are very like; but for the rest they have found several opinions, and methinks none more passable than theirs who after the Septuagint's Ἀκρόδρυα, conceive all the rarest and most excellent sorts of fruits to be intended, as the adumbrations of that χάρις πολυποίκιλος, that full and ample grace which is given by Christ to his church, unto the praise of the riches of his glory.

Verse 14. {Spikenard and saffron}, &c. All these we find to be ingredients in that precious confection, Exod. 30. 23. to which saffron is added, which is not mentioned besides in Scripture: no question but all of them have as rare and excellent significations as natures; which they that study to find out, and to compare with that which they represent, will find richly worth their diligence, and bewail their impudence that presume to unfold this book until they have first searched and turned over the whole volume and library of the world: as it is required to a perfect physician that he be first a good naturalist; ubi desinit philosophus, incipit medicus; so is it as expedient for him who has the charge of souls, to the healing whereof all these rich and precious fruits and plants, have a particular influence and operation; as spikenard, saffron, camphire, &c. have unto bodily preservation, according to their specifical qualities and efficiency.

{myrrh and aloes, with all chief spices} Or with the heads of spices, which is a Hebraism for chief or best, as Amos 6. 6. All graces are precious and useful, but some exceed others; there be many gifts, and some are the best of all which we should earnestly covet, and be ambitious of as the more excellent way, 1 Cor. 12. 31. and 13. 13. Indeed, the gift of all gifts is Christ, he is the only blessed fruit of all, sed in illo fructu multiplex est fructus in uno salvatore omnium Jesu omnes florent gemmae ad salutem.

Verse 15. {A fountain of gardens, a well of living waters} It is thought that the first words are a hypallage, for a garden with fountains which is usual in Scripture, Jerem. 31. 12. Esa. 58. 11. to set forth the beauty and propagation of the church, as on the contrary it is the sad commination which God breathes against adulterous Jerusalem, that she should be as a garden without water, Esa. 1. 30. without all manner of joy, and comfort. The words seem to be spoken by the church (as was noted) who resigns all the praise of the beauty unto him that gave all to her: who is the fountain of life, and feeds the tender plants with oil and fatness, Jer. 1. 13. which else would dry up and die: so giving a fair rule and example to all her members that they should always deny and refuse their own applauses, and pay all to Christ, who works all in them, Esa. 25. 12. and for them, and without whom they can do nothing, John 15. 5. Certum est nos facere quod facimus, sed ille facit ut faciamus. We are said to work, but he helps us; grace is truly ours, but it is conveyed into us from him who is the eternal spring that can neither decay, nor putrefy. Alas! I am but a poor little drop, a narrow brittle glass, or cistern at the best; but you are the great perennous ocean, which has neither shore nor bottom.

{and streams from Lebanon} The Vulgar Latin reads, that flow with force from Lebanon, so changing the conjunction into a relative against the Hebrew, as themselves acknowledge: others have it, and as streams which run from Jordan (whose head rises in Lebanon) and travel through all the land from thence, giving it as it passes along all manner of fruitfulness and pleasure: so does that river of grace, run in a vast, and endless channel from Christ, which makes glad with her streams the whole city of God.

Verse 16. {Awake O north wind and come thou south} It is a hard matter what interpretation to follow here, where the fancies of expositors are more uncertain and more vain too (some of them) than any wind that blows. Some will have the north wind to be the prince of the air, because that is unlucky and used for the most part in the worst sense, and because Lucifer is said to dwell in the sides of the north, Esay 14. 13. But this is a phantasm which cannot be handled, nor seen neither, with pious eyes (though many of renowned piety have delighted in it, which I wonder at.) The proper meaning and scope of the text may rather seem to be a petition, or vehement desire of the church's, wherein she begs of Christ, that he will send forth his Spirit; whose inspirations are like both the north wind, and the south, and can both humble her by the terrors and blasts of the one, and refresh her again with the warm and dissolving gales of the other. For this blessed Spirit has the effects of all the winds, and can both convince and comfort; nor should the one of these be desired or expected without the other; first, the north wind to blow us down, to cool us, and then the soft and gentle whispers of the south to enlarge the soul, and make her glad and joyful; so that what wind soever blows, it is for her good and greater happiness.

{blow upon my garden that the spices thereof may flow out} There be dangerous winds which we ought to pray against, Ephes. 4. 14. but every breath that comes from heaven is salubrious, and our souls are bound up as with frost and barrenness, till those powerful incomes and breathings open them, and make them spread, and dilate themselves; like chafed flowers, or ointments, which if you rub them, afford stronger fragrances and profusions. Besides by this flowing forth, we may also apprehend the great operation of the Spirit of God, in causing grace to ripen and abound in the soul; and that it is by his motion alone upon it, that grace is quickened, strengthened, and increased, and the soul more disposed and fitted for further communion with him; whilst he is pleased to come in, and eat his pleasant fruits (as follows) that is, to accept and delight himself in his own workmanship, the precious graces, and fruits which he himself has infused, and so to vouchsafe a more full and glorious communion with himself. Others there be, that will have the words understood as an invitation or compellation from Christ to his ministers, to be diligent and courageous in dispensing and conveying salvation by his gospel to all nations.

{let my beloved come into his garden, and eat his pleasant fruit} None so fit to receive the fruits of grace as Christ, who gives grace. The legal sacrifices are called his bread, Numb. 28. 2. and so is the spiritual; we should have nothing to lay on his altar, did not the Lord provide a sacrifice himself, Gen. 22. 8. Wild grapes are our own, but all that is good and pleasant fruit is from him. O let us not bring forth to ourselves to our own gain or profit, for this is as bad as to be empty, Hos. 10. 1. but let us like thankful tenants invite our landlord, and say as David does, τὰ σὰ ἐκ τῶν σῶν, 1 Chron. 29. 14. It is of thine own we give thee, but it is the better for that; it would not be worthy to be presented to you else, O blessed Savior, of whom, and through whom, and to whom are all things. To him be given the pleasant fruits, of obedience, praise, and honor forever. Amen.

CHAPTER 5

Christ pleases to grant the request of his church, which she made to him in the former chapter; and being invited, not only comes and accepts her entertainment, but brings his friends with him, and feasts them. This kindness (it seems) is not so well improved by her as it deserved: for surprised by another fit of negligence, and tepidity, she is brought into a fresh danger of losing him, who after much patience uncivil reception, becomes exceeding angry, and being not received when he tendered himself, departs displeased, and is hardly reconciled; though she testify much care and importunity in seeking him, suffers some losses and wounds for his sake; and is very large in declaring her own love and faithfulness to him, by a lively description of his graces and excellencies.

Verse 1. {I am come into thy garden my sister my spouse} No sooner can we ask, but we are answered; Christ returns a sweet and ready reply to the petition of his church, and offers himself, as soon as entreated by her, who is the joy of his heart. Some will have this garden to be the virgin's womb; others the garden at Gethsemane, where his sharp agony assaulted him, but yet was welcome and joyful; others Joseph's garden wherein his grave was; others his kingdom of glory, that paradise in which he promised the convert of his cross to meet him, and where he has prepared mansions of eternal rest for all that love him. But the first spiritual sense is acute enough, by this garden understanding his spouse herself, and by his coming so graciously, his own propense and forward inclination to grant their prayers that call upon him, and to fulfill their desires, Psal. 145. 19.

{I have gathered my myrrh with my spices} Or reaped them, as a harvest, with so much joy and pleasure: no man can take more delight in gathering the fruits of his labor in the field, or vineyard, than Christ does in the graces and duties of his church; which he calls his, because they are of his infusion, and gift; and myrrh, because part of them are bitter and harsh, as the sour acts of repentance, mortification, persecution, &c. but yet spices too, mixed with abundance of sweetness and comfort. All which he is said to gather, when he strengthens us to perform them, when he perfects them, and blesses them.

{I have eaten my honeycomb with my honey} The Vulgar Latin cannot excuse their leaving out the affix of the first person, being so plain in the text; but that is not all the disagreement is found here: for instead of honeycomb, the LXX. read bread, others my words, others my meat; my sweetness; or rather both those, a kind of fine flour mixed with honey and oil, such as we find, Ezek. 16. 13. and it may be was usual then at marriages, as our bridecakes are now. It is a full expression of that highest delight wherewith Christ receives the obedience and services of his people; feeding on them with a kind of voracity or greediness, as they should do on his ordinances; (as hungry or greedy men do) swallowing the very comb, that is, the more imperfect parts, and pardoning them, for the honey's sake, for that which is more perfect. The honeycomb is bitter, and cannot be eaten, but men use to suck out the honey, and if it be empty to throw it away: Christ loves not them who are all outside, though composed by never so much art; but where there is honey, he dispenses with all imperfections, and will purify them fully hereafter.

{I have drunk my wine with my milk} The word signifies to drink freely or plentifully, still denoting his gracious acceptation of their duty, which like wine for the cheerfulness, and milk for the soundness and sincerity of it, is grateful to him. It cannot be concealed here, that all these several expressions are referred to the several eminent parts and acts of our Savior's history: the myrrh and spices to his passion, the honeycomb to his resurrection, when he appeared and did eat one before his apostles, Luke 24. 42. and the wine and milk to his ascension, when he did rejoice and comfort himself, after the sorrows he had vanquished. They are also all of them referred to the institution and celebration of the holy sacrament of his supper; when he himself was (as the ancients speak) both conviva, and convivium, both the entertainer, and the feast; for then did he eat and drink personally, not for any augmentation of grace to his person, that he could receive who had a fullness ever; but first, out of new actual delectation which his Spirit took in that ordination, and then to give an example and a law to his church, with whom he does still receive mystically as well as he is received by them. And as it is observable here, that the graces and gracious dispositions of believers here are expressed by the choicest dainties, so 'tis as comfortable to note, how exceedingly the Lord does please himself and rejoice in the sweetness and odor of them; as Christ said it was his meat and drink to do his Father's will, so does the Father feed upon, that is, delight himself in such entertainments, and takes pleasure in all that love and duty which his servants express to him in their communion with him.

{Eat, O my friends, drink, yea, drink abundantly, O beloved} The Greek and Latin versions both, have not greater variety anywhere, than here they have for friends, and beloved. Some of them read, O my loves, abstractly implying how dearly and chiefly they are loved, whom he pleases to call friends, Matth. 25. 40. and that he is not content or satisfied with his own joy unless he either invite or command, or at least give leave to them to be filled with the like: these friends were always of special quality and respect, as at all marriages, nor will Christ exclude them here; that so they may rejoice and sing with Sion, who have mourned with her. The holy angels and saints are the spiritual νυμφαγωγοί, who desire the happiness of the Lamb's wife, and are greatly pleased at the peace that is now betwixt God and her. Their heaven is in a sort increased and gains by seeing and promoting this union, and they are called upon to rejoice more and more, until they be even inebriated by their abundant drinking, that is their fellowship and communion with them, which shall be an everlasting feast, Esay 25. 6. and an everlasting inebriation; but yet without any riot or excess; without any sin, or trespass. This drinking is not like that of the Epicures, wicked and bestial, but pure, and heavenly, and innocent. Calix Dominicus (says Saint Cyprian of the Eucharist, and it is as true here) sic bibentes inebriat, ut sobrios faciat, ut mentes ad spiritualem sapientiam redigat, ut a sapore isto saeculari ad intellectum Dei unusquisque resipiscat; & quemadmodum vino isto communi mens solvitur, & anima relaxatur, & tristitia omnis deponitur; ita epoto sanguine domini & poculo salutari, deponatur memoria veteris hominis, & fiat oblivio conversationis pristinae saecularis, & moestum pectum ac triste, quod prius peccatis angentibus premebatur, divinae laetitiae indulgentia resolvatur.

Verse 2. {I sleep but my heart waketh} This verse begins a new complaint and accusation of the church against herself, wherein she confesses that remissness, and security had oppressed her in great measure, but yet the inward bent and motion of the heart was active and vigilant. Some expound this heart objectively, for Christ, who (as lovers use to call one another) is the church's heart, so beloved by her, and discharging those functions for her which she could not for herself. Others bend the word to mean fundamentals and essentials (which are the heart) of religion, wherein the church is and shall be preserved orthodox and pure, even when she may dormitate and lapse in lesser things:

But we may well stick to the first explication, and learn from it, that though, through native frailty and corruption, the best may put back and lay aside divine employments and meditations, and devout exercises (that is, as to the constant act and observation) yet the godly heart is ever inclining to them, and even when besotted and stupefied by carnal temptations and diversions, does yet contend and desire to wait faithfully on Christ. The regenerate part, that is the heart, which is opposed to it so far as natural, strives with it, and even in that rest and peace which is promised, can find no true peace: so that, as he says highly, Laboriosius dormiunt, quam vigilare potuerunt: it is more hard and troublesome for them to be idle (as it is to all generous spirits) than to be doing their Lord's work, nor can their souls yield to such dull slothfulness, though their senses may be overtaken: voluptuous and secure sinners sleep all at once, but he that loves Christ keeps his heart watchful. The business of the wicked is vanity and dreams, but the very sleeps of the godly are busy and vigilant: according to that famous saying, which is fathered on Plato, and on Aristotle too (as if worthy both those great wits) Somnia sunt vigiliae dormientium, spes autem somnia vigilantium: so it may truly be said, that the wicked sleeps and trifles when most serious to work his wickedness, but when the righteous sleeps, his heart wakes; that is, rises and works upwards towards God, whom she loves, and in whom only she shall then rest most blessedly, when only thus employed. As they say of Adam in Paradise, and the blessed saints now confirmed, that they never cease from the actual love of God, since the first instant of their creation.

There is another sense of the words, which by heart understands conscience, whose property it is even in the midst of the deepest luxury and lethargies wherein men can be buried, to lash them up by sharp, and stinging accusations, and terrors; especially when seconded by that other dreadful voice, which the church speaks of in the next words.

{It is the voice of my beloved that knocketh, saying, Open to me} This is another sudden apprehension, and sensible acknowledgment of the church's, to which she is quickened and excited by the strong and mighty calls and pulsations, by which Christ endeavors to awaken her; whose voice she cannot but know and confess, though she be not so dutiful as she ought to be in obeying it; and therefore she does here aggravate and bewail her fault, which is so much the greater because of his importunity, and tender vehemency for admission: for when Christ calls, and knocks, and begs at the door of our souls to enter, what vile ingratitude is it to shut him out? When he solicits and entreats so many ways; by his word and ministers; by his rod and corrections (which have their voice, Mich. 6. 9.) by his mercies and kindness, but chiefly by the constant admonitions, and provocations, and motions of his Spirit; what inexcusable, obstinate madness is it to deny and drive him away? Is anything so worthy to be harbored there, as he is? And is it not an incomparable honor, that he will vouchsafe to come under our roof? Whosoever is shut out, sure he deserves a hospitable reception, who will come and sup with such as we are, and bring his feast along with him. Aperi Christo sed extraneis claude, seculo claude, &c. Drive away and banish all things else, but give him the best lodging. It is demanded, can we open? Is it in our power? Has not he the keys himself, and is not he the door himself? Does not he shut and none can open? Yes, but when he bids you to open, he lends you a key; and when he infuses grace and faith, he enables you to open. It is his gift, but your grace; his inspiration, but your improvement: and oh! How blessed are they that are but his turnkeys, his doorkeepers. Is there a greater honor, or happiness than to cooperate with God, in that which of all others is the most Godlike work, the salvation of souls?

{my sister, my love, my dove, my undefiled} All these endearing and honoring attributes are the rhetoric of love, and not only testify what special estimation Christ has of his church (though not free from all infirmities) but should be so many several titles and obligations for our love and obedience. Oh! What manner of love is this, that God should stand, and woo, and beg for that which is his own, and that by so many interests. For the church is, 1. His sister, of the same nature and seed that now he himself has. 2. His love, his eternal love, whom he loved by that early love which prevented all possibility of hers to love him. 3. His dove, espoused to him, as to an only husband, whose chaste embraces she should never forsake. 4. His undefiled, or perfect (as some read) that is, in him, who cleanses her from all filthiness, and will keep her as unspotted as himself: and so by all these relations and sacred engagements, she is bound to honor, and receive him.

{for my head is filled with dew, and my locks with the drops of the night} Both these clauses signify the same thing, for the head concludes the hair, or locks, or curls; and the dew is nothing else but a gentle vapor gathered by the cold of night, and dissolved into drops, by which it covers and moistens the earth; all which is intimated by its origination in the Hebrew (as the critics have observed) and is a most passionate expression of the tender goodness and patience of the Lord Jesus, who endures more for his church's sake, than ever any faithful Jacob did for his Rachel, any careful lovers for them whom they most dearly affect: many cold and bitter storms and blasts does Christ undergo for his elect's sake; many injuries and discommodities, being exposed to worse usage than Nebuchadnezzar was plagued with, Dan. 4. 25. It is unexcusable ingratitude so to requite him, who suffers so much for us: who can think of it without hearty tears, that this should be all the recompense for so much mercy? Others understand by this dew and drops, the blessings and graces of Christ, who never comes an empty guest, but full of spiritual gifts and comforts, which distill from him our head, as the ointments of Aaron upon all his garments: and therefore it is the same unthankfulness still to repel him.

Verse 3. {I have put off my coat, how shall I put it on?} See what vain frivolous answers are returned to his love and kindness! And how apt we are to cast off those garments of holiness, and spiritual duties, which should ever adorn and invest the soul: we grow weary of them, and put off those nuptial robes, wherewith our loins should be girded perpetually; or though not utterly naked, yet we are apt to pretend we are, making that our apology which should be our greater shame, and forming poor excuses, and inconveniences, as they did in the gospel, or as the sluggard, Prov. 24. 33. which are unworthy a Christian, and will not serve the turn before God who will not be mocked.

{I have washed my feet, how shall I defile them} This is spoken after the custom of those hot countries, where they used to wash constantly before they composed themselves for a settled and quiet rest, or before they sat down to eat; and so it was a piece of their hospitality, to wash the feet of their strangers, the default whereof Christ objects to Peter as a great unkindness, Joh. 7. 44. By this custom, the church would excuse her somnolency and negligence, as if there were trouble or danger in rising up to entertain him. But these are but sad shifts, worse than his were, Luke 11. 7. A Christian should endure more for Christ, than a little cold, or unseasonable diligence: nor can anything be thought either a pollution, or a dishonor which he requires from us.

Verse 4. {My beloved put in his hand by the hole of the door} Hic est scopulus eorum (says one) qui mente sacrilega in hoc opere amatoria duntaxat carnis blandimenta meditantur; which is very true; for to an impure fancy this verse is more apt to foment lewd and base lusts, than to present holy and divine notions; but sancta sanctis; pearls are not for swine, nor sacred things for dogs, Math. 7. 6. He that reads here must do that really, which the church made but her pretense in the former verse; must throw off his filthy garments, and wash his feet, that is, his affections from all carnal pollutions, and so let him approach and read to his comfort; for then he will discover that hidden manna which is covered to all other eyes, and has a more refined and heavenly pleasure here, than gross and earthly palates can relish; it is shameful to mention what foul ugly rottenness some have belched here, and how they have neglected that pure and Christian sense that is clear in the words; which, agreeably to the former, present a further and higher degree of the patience and goodness of Christ; who when outward means, and arguments will not prevail, proceeds more effectually, and works inwardly by the powerful visitations and penetrations of his Spirit; which are called his finger, and his hand too; Mat. 12. 28. compared with Luke 11. 20. First, he bores the heart, and gives himself a passage into it, and then he comes in and possesses it. Manus dilecti operatio, & donum gratiae potest intelligi. There is a quite contrary reading of the words by some, who turn it, my beloved took away his hand from, &c. as if Christ, offended at the oscitancy and deadness of his church, were so displeased, as to depart from her, and say as he did to his drowsy apostles, nay sleep on now, I will not trouble you henceforth: the thing is true indeed, as appears at the 6. verse, but whether it be so proper to these words as the former gloss is very doubtful to any that considers the next words.

{and my bowels were moved for him} Or my belly was troubled; or inflamed, or swooned in me, at his touch: so here is the great effect of spiritual visitations; close and full workings of Christ in the heart, shake her within, and move powerfully; so that our bowels and dearest affections are stirred and kindled by them, and we cannot but be mightily troubled for displeasing him before. Nay where there is yet but a little impression of God upon the soul, and a small beginning of divine power, it will command the soul to arise and follow Christ. A little motion of grace, if it be true, will command thoughts, and carry a man, like the influence of Elijah's mantle, (1 Reg. 19. 19.) from all other delights and friendships towards heaven. This putting in of his hands at the hole of the door, notes but a secret, and slender act in outward appearance; but yet it leaves such an impression upon her heart, that she starts up and follows him, even when he had withdrawn himself, and never gives over seeking, till she finds him again. He that never felt the power of God exciting and drawing nigh to him, will never seek after God; and he who has felt but a little work of that, cannot rest till he obtain more; that which was but a sudden motion, will turn into purpose, and that purpose shall be followed with endeavors, and those endeavors shall be proved with practice, and that practice, by daily growth and perseverance.

Thus their hearts burned, Luke 24. 32. and thus the more presentially any soul feels the divine power in such operations, the more does it both see its own weakness, and is confounded for it: and the more Christ is known and loved, the more we lament our own unworthiness, lest anything in us should cause him to depart; or may offend and grieve his Spirit. For there is nothing can be matter of deeper sorrow or humiliation to the heart, than that she has neglected or slighted the addresses of the Spirit of God in his ordinances, and not entertained them, as she ought. 'Tis a great affliction as any can be imagined, that Christ should come, and call, and offer communion to us, and more aids of grace, yet we should be so drowned with carnal security and desires of mistaken ease and peace, as either not to open to him, but to scorn these supplies he sends us, or else to form idle excuses against his entertainment, and so cause him to withdraw and depart from us. And whensoever it shall please the Lord to quicken and stir our hearts with an apprehension of this his absence, and just interception of favor, and communion, and all those enlightening, healing, reviving embraces we formerly had experience of; it will cause our souls to sit down in sorrow, and to mourn after the Lord and his glory which is hid from us; and so it was here, as we read in the next verses; and so it was with David, Psal. 63. and Psal. 77. where his heart breaks within him for very disquietness, that he had lost, that spiritual sweetness and secret joys which he had once in his communion with God, before his sin damped it, and cut off that dear correspondence, and those comfortable approaches, which were better than life. For this is certain, as want of God's presence, and fellowship with him, is the shadow of death, and wages of hell itself, whose greatest torment consists in banishment and estrangement, and elongation and loss, more than in sense: so to enjoy the comforts of the divine presence, and to draw nigh to God like a favorite of his, and stand in his eye continually, is the very gate and preface of heaven; it is to have eternal life, even here Joh. 3. 14, 15. and to enclose heaven within us anywhere, and everywhere, and to rest in the bosom of God, the seat of his love and secrets. Nay, beyond all this, it will be found, that whensoever the soul is returned to her rest again, and has found her beloved, and he is nearest to her, and she has the most fellowship and communion with him, even then she will be most deeply humbled both for former and present neglects and intermissions, and unworthiness. The nearer communion, the greater sobriety and humility; whilst the soul trembles, as not able to bear her own happiness, and cries with Elizabeth, whence is it that my Lord is pleased to come to me? And is ashamed too of the weakness and enmity of her own heart, which still retains a disposition to draw back, and so hinders that glorious and constant and daily fellowship which we might have with God, did not those rude interposers keep us off at too great a distance from him, and block up our way and access unto him, which else would be more open and free unto us now in the days of the gospel, than ever any of the saints enjoyed, or could enjoy under the law, in the highest degree of friendship and spiritual familiarity that we ever read of. Abraham, and Isaac, and Moses, (his old friends) did not walk more immediately with God, than we might, upon whom the Spirit of communion is more abundantly poured now after the coming of Christ in the flesh, did we not darken our own light and straiten our own privilege by our own folly. The Lord's hand is not shortened nor his bowels restrained, nor does he delight less in the fellowship of his servants than in times past, but is as much taken and ravished with it; only they content themselves with less degrees of it, and so they are not ambitious to press hard, and get all the fullness of it, which Christ has purchased and promised, and which the children of God have attained before.

Verse 5. {I rose up to open to my beloved} Inward sorrow and repentance is best declared by outward reformation, and bringing forth fruits worthy of that which we profess. The very hypocrite feels inward and silent checks, and incitations to sincerity; but he quenches and strangles them; proceeding no further than to weak purposes and wishes only; but that heart which is broken truly, and troubled for sin indeed, though they sleep and lie as dead for a time: yet will not lie forever; nor indeed can rest quietly till brought back to God and restored to his bosom whom by her security she had displeased: of this the penitent prodigal is a happy example, I will arise and go to my Father, Luke 15. 18.

{and my hands dropped with myrrh, and my fingers with sweet smelling myrrh} Both the prepositions are added here to repair the sense, which would be no less clear and intelligible, though they had been omitted: the Vulgar Latin reads pleni, full of myrrh in the latter clause, without any reason for it in the fountain where nothing is found to answer it; as one of their own confesses, Nihil simile in Heb. sed translatum a codice depravato, &c. So for sweet smelling they have most tried, or approved myrrh; others passing myrrh, that is, such as either flows freely on its own accord which they call myrrha libertatis, and is always the purest and best; or else such, as (like current money, which is called pecunia transiens, Gen. 23. 16. and 2 King. 12. 4.) is most vendible and approved. All which are but elegant amplifications of the former exposition, showing that faithful and active endeavors should ever accompany inward motions, and suggestions of grace: the feet should make haste, and the fruitful hands should be diligent, and operative; for this is to oil the locks and make the soul more dexterous and prompt to all other duties of holiness: good habits having no less virtue than wicked, to facilitate and dispose us to do good, more good still.

{upon the handles of the lock} Or the bolt of the door, as the Vulgar Latin who divide these words from this verse, and join them to the next that follows; but they may better keep that place, which our versions have assigned them; carrying a proper, and clear affinity in them to that which preceded, if by these handles, and wards of the lock, we understand the faculties and operations of the soul, as is said before: or, as others contend, we may expound that myrrh of those sweet testimonies and impressions of grace, which Christ leaves upon the soul, both to upbraid us with the indignity of our contempt, and the more to attract us to love him; who never withdraws himself totally, but leaves some sprinklings, some distillations of his mercy upon the soul, as dear and precious pledges, and oppignorations of his return. And thus taken, the words suggest but one and the same sense, full of comfort and edification.

Verse 6. {I opened to my beloved, but my beloved had withdrawn himself, and was gone} Or, he was gone, which duplication is more passionate, and being without a conjunction, notes the expedition and certainty of his absence, for which she is much troubled, and like a sad widow, wrings her hands and cries out, he is gone, he is gone: this is the first evil, that follows and punishes security, and contempt of Christ; who suspends and denies that light of his presence, which he had offered freely before: seasonable acceptations of grace, when it is tendered to us, are a Christian's wisdom and safety, lest they find such favor no more: good opportunities are like water spilt, which is not easily collected, or not so purely: it was Jerusalem's greatest misery that she would not know her day: if we obstinately refuse terms of peace, and embrace not the kindness of God when he requires admission, he will withdraw, and hide his face, Mic. 3. 4. and Hos. 5. 4, 5, 6. The church here had attained a glorious friendship with Christ, and was entered into sweet communion with him, and Christ offers further grace to her, coming down unto his garden; but she (grown idle and slothful, and secure) as after any special acts of service she is apt to do, neglects to receive and improve his visits in their opportunity, and so, falls from that happiness which formerly she had, and her beloved withdraws himself, and is gone.

{my soul failed when he spake} Or, was melted, or went out of me, for his words which he had used to me: I was even exanimated, and astonished, even as nature and the creatures seem to be when the sun is absent. This is a second effect of security; it will deeply trouble the heart, when softened and mollified a little by grace, to have resisted and refused Christ before; Judas that sold him repented, much more will they whose hearts are opened and melted by his Spirit: and truly, they whose hearts are not touched and moved then, may fear that they are but deluded and mocked with vain presumptions, while they continue hard and relent not. God will work upon the heart and give these holy liquefactions to all, unto whom he will give Christ: first, they shall be ashamed and confounded that they have neglected his words, which like seed under the clods may lie dead awhile, but will spring up and convince them at last; and then will Christ pity their sorrows, and come again to bind them up. And therefore as it is a great mercy in God to bring his word to our remembrance that we may understand it better; so when he speaks, we should be careful to record, and lay up his words, that we may not believe in vain, 1 Cor. 15. 2. which words will dissolve (as fire does hard iron) the most obdurate heart, and make it with indignation to cry out, O wretch, careless wicked wretch to despise such love, to neglect so great compassion! And so fit and prepare it for a new and happier visitation by Christ: so Aquinas both like a schoolman, and a votary at once, liquefactio importat quandam mollificationem, qua exhibet se cor habile, ut amatum in ipsum subintret.

{I sought him, but I could not find him, I called him but he gave me no answer} It is admirable counsel, Heb. 12. 25. not to neglect him that speaks, not to shift him off by any frivolous and idle excuses, for so the Greek word there, μὴ παραιτήσησθε, imports. The Spirit of God is gracious and patient, but yet just and sensible of affronts and therefore not to be grieved. It is a great sin not only to renounce and persecute, but also to neglect such a friend: who if resisted willfully, turns enemy, and will measure to us according as we have dealt with him, Prov. 19. 24. If we be deaf to his voice, his ear will be heavy to our prayer; either to punish our former disobedience, or else to illustrate more his own grace, which like other jewels becomes most esteemed, when most difficult to obtain.

Verse 7. {The watchmen that went about the city found me, they smote me}, &c. Some interpret these words to a better sense, and that this wounding and spoiling is nothing else, but those happy compunctions and mortifications which are effected in the soul by the word of God, whereby she is more excited to seek after God, being deprived of all other comforts, and whom none can find but they that are both of a contrite and pure heart.

But it must needs be more genuine to consider them as another mischief and woeful fruit of security, which exposes to many enemies and many calamities: these watchmen are conceived to be, the great tyrants and persecutors of the church, who many times are those that should be her watchmen, that should preserve and help her, but are apt to help on her day of sorrow, and to multiply her griefs when smitten and forsaken of God: which is an effect of divine justice, which appears no way more severe than in giving such watchmen who are rather wolves and lions to his flock: that they may smite her with their wicked tongues, Jer. 18. 18. and wound her with their cruel persecutions, and take away by schisms and heresies the glory of her peace and union.

{the keepers of the walls took away my veil from me} Or my scarf, cloak, anything that is expanded and made to cover. The LXX. κάλυμμα; a vesture which the modest virgins of ancient times used ever to wear when they went abroad, as has been observed already; and is an apt symbol, either of the pure and decent government of the church which is both her ornament and her defense; or else of the purity and integrity of doctrine, which when it is torn and corrupted by error, makes her like a vile woman, whose nakedness is discovered, and whose fame and honor is vitiated, Ezek. 23. 25, 26. It is a mercy to have one veil taken away, 2 Cor. 3. 14. but this we should ever be careful to preserve; for (as the apostle says in another sense of all women, so may we of the church) πρέπον ἐστὶ γυναῖκα ἀκατακάλυπτον, &c. Is it comely for her to pray unto God uncovered? 1 Cor. 11. 13.

Verse 8. {I charge you, O ye daughters of Jerusalem, if ye find my beloved} The LXX. and some others add all the rest of this solemn adjuration or obsecration, as it is more largely before, Chapter 2. 7. and 3. 5. but this is needless and ungrounded: the words are very quick and urging as they are, teaching that we should not disdain the prayers and holy contributions of others, who enjoy communion with Christ, whilst ourselves want such comforts: for 'tis a great privilege and blessing too, to have such faithful friends with whom we may take sweet counsel, Psal. 55. 14. and to whom to declare our griefs, is like bloodletting to ease the veins, and quiet the soul: and whose charitable mediations and intercessions for us, if fervent, will prevail much.

{that ye tell him, that I am sick of love} Or, what shall ye tell him? More rhetorically and passionately (as Hos. 9. 14.) for so is the manner of that language to affirm anything more earnestly by interrogations: so it is, be sure you tell him, be sure you present my languishing condition to him, and the cause of it, which is, my excessive love to him, that so I may be reconciled to him. 'Tis true, I have been negligent, and careless in my duty; I have not observed and honored him as I ought, but yet oh! Tell him my heart is upright and faithful towards him. Non languet amor, sed languet amans; though some defects and negligences have been found upon me, yet my love is entire; that cannot decay nor sleep; I may languish and be sick with it, but it can never be lessened nor fail: and such a sickness is the happiest health. Felix amor! mirus amor! qui infirmos & aegros facit, sed simul sanos & validos.

Verse 9. {What is thy beloved more than (another is added) beloved, O thou fairest among women} Or who is thy beloved? Or of what form; for the word is not only applicable to the essence or substance, but likewise to the shape, condition, accidents, 1 Sam. 28. 14. The Vulgar Latin read for more than another, ex dilecto, or prae dilecto, as some have corrected it, which is a comparative circumlocution proper to the holy language which wants degrees of comparison: by which the friends and daughters of the church (who is to be accounted most fair and glorious even in her tribulations, and never to be reviled but spoken of honorably) either express her own desire to know Christ more (for all eyes do not see his whole beauty at first, but he is revealed by degrees; in which manifestation none so fit to help those that be ignorant, as the church is;) or else they pretend an ignorance of him, that so they may provoke and inflame her the more both to desire, and to describe him. Than which nothing could be a wiser or better remedy for her lovesickness; Qui amore languentes recreare putat, nil praestare potest opportunius, quam cum illis de eo quem amant miscere sermonem.

{what is thy beloved more than another beloved that thou dost so charge us} This repetition of theirs argues no less zeal in them, than her adjuration and solemn charge did in the church. Something is in it, when we speak abundantly and affectionately of Christ; for according to the passion and vehemency of our affection, which is the main wheel that turns all the rest, so do our speeches and desires issue from us, and so does the worth and the concernment of that we seek appear: weighty and serious matters are driven on with weighty and serious impulsions; and the hotter our fire burns within, the brighter and stronger will our flames shine without. Quo ardentius diligunt (as Gregory) eo dulcius verba repetunt, ut per repetitionem, dilectionis maximus amor ostendatur. And truly if anything deserve this importunity, Christ does: it becomes us to inquire earnestly after him, and to know more of him, whom we can never know so fully, but still he will pass our knowledge, Ephes. 3. 19. and we should like the holy apostles delight to behold him, and to know him more. And to this end inquire and ask of others, that we may be confirmed in the truth, and able to give an account of him to all that require it: and oh! How happy were it for the church, if her sons and daughters would ask her only such questions? Not those foolish and unlearned litigations, which we should avoid as snares, being full of windy strife, and crude emptiness, which are the scab and disease of the church, 1 Tim. 6. 4. but these sound and edifying problems, which tend to edification, and to nourishment; which it is a chief piece of Christian wisdom to learn; that so we may desire and gather not distempers, but refreshments and health from them.

Verse 10. {My beloved is white and ruddy} This is the description and character of Christ which the church returns, first in general, descending to the special lineaments and branches of his excellent beauty in the following verses. For white, some read pure, bright, shining, elegant, &c. all which are but several variations of the same thing, and all included in these two words, which are the sum and essence of all beauty and majesty. The words are expounded literally by some, of the human body and effigies of Christ, which, they say, was so goodly and beautiful, that no painter could ever draw it, because of that (θείας αἴγλης καὶ χάριτος) divine luster and grace that shone in it: and yet how do the most vulgar and rudest daubers among them presume to do it, and like the prophet's carpenter, to worship it when they have done? We stick not upon visible and external colors, which no question were in him most exact and beautiful: this white and red which is here praised is spiritual, and made him fairer than the sons of men: for so Christ was white in his divine nature, which was the brightness of his Father's substance, and red in his humanity, being of the same substance with the first Adam, who was made of red earth: white in his holiness, and red in his blood and sufferings; white in his own immaculate purity and innocence, but red in the imputation of our sins, which are like scarlet and crimson, Esay 1. 18. White in his goodness and free grace to humble sinners, but red and bloody to all his enemies that will not suffer him to rule over them. Thus should we present and describe him both to our own and others' affections, which is called by the apostle, the προγράφησις of Christ, and is better than any crucifix, or picture, Gal. 3. 10. And seeing he is thus white and beautiful, we should strive to be so too, that we may be like him: λευκὰ πρέποντα θεοῖς, is the old proverb; and therefore we find the angels of God, Joh. 20. 12. Matth. 28. 3. Mark 16. 5. Acts 1. 10. &c. and the martyrs, Rev. 3. 5. and 6. 1. nay Christ himself in his glorious transfiguration represented thus, Matth. 17. 2. whom we should imitate in all things, that so we may be conformable to his glorious image who is white and ruddy. Niveo natat ignis in ore Purpureus: especially in suffering for him, not as malefactors do, for that is odious and shameful; but as well-doers and as Christians, for this is to glorify God, 1 Pet. 4. 15, 16.

{The chiefest among ten thousand} Or a standard-bearer among ten thousand, or one chosen of thousands, (as the Vulgar Latin after the LXX.) that is, above all others, or in comparison of all others; higher than the kings of the earth, Psal. 89. 28. as it was said, Saul was higher than all the people, 1 Sam. 9. and as David rather, who was better than thousands of them, 2 Sam. 18. 3. But Christ is not only the standard-bearer, but the standard itself: the ensign of his church, Esay 11. 10. who rules and leads them as the colors do armies: him we are to follow as our captain, or καθηγητής, Matth. 18. 10. he being that true pillar of fire which will bring us to Canaan. Vegetius and other masters of the military discipline tell us, that not to observe the standard, and march after it, was a capital offense; Signum non videre cum attollitur capitale est: so it will prove with us, if we forsake his colors, who if we had ten thousand lives deserves them all, for for he has the words of eternal life, and whither can we go, and be happy, but to him?

Verse 11. {His head is as the most fine gold} Here begins the particular description and praise of Christ, of all which, as one says modestly, Ego quid de singulis statuam, fateor me nescire; I know not what to determine and resolve concerning the meaning of them: so may I say especially of this particular; for it is not yet agreed so much, as what the very words here signify; of which neither is an adjective in the original, but both substantives and synonyma's, being conjoined by apposition, and so signifying something that is most excellent and perfect in its kind. For where many words are placed together thus, that are of the same signification, it argues that they are generical terms, and would express that which is exceeding precious and exquisite: and so, both these are including under them all the chief and noblest properties, of that royal metal; whether fineness, solidity, splendor, or native purity, which needs no help of art to melt or purge it; but is born and dug like a stone out of the earth (and therefore by some is so rendered in this place, λίθος, τίμιος, or πολύτιμος,) and is not refined out of the ore, as tin is by fire, but is in itself most pure and perfect. In all which we find a clear and worthy emblem, both of the wisdom and majesty of Christ: that his kingdom exceeds all the kingdoms of the earth, and that a crown of pure gold is set upon his head, Psal. 21. 4. that is, a crown that shall never rust, nor fade away.

{His locks are bushy, and black as a raven} Or his hair is curled, thick, heaped together. The Vulgar Latin read, Sicut elatae palmarum, which none of her best friends know how to expound. For some would have it to be a Greek word from ἐλάτη, which signifies the first bud, or husk that the palm tree shoots forth; others will have it of a Latin offspring, and the contract of elevatae, because as the branches of palms, the more they are depressed, will rise the more; so the decrees and counsels of God (which are his βόστρυχοι, his thick enfolded locks) cannot be prevented nor resisted: but the more men oppose them, the more do they infatuate and perplex themselves; like those that travel in thick darkness, 2 Chron. 6. 1. who the more they wander, the more do they lose themselves. For, as a raven, others by a little change of the points, read, as the evening; others, aurorantes, as the morning; both which are neither perfectly dark nor light; but mixed of both: so the decrees of God published in prophecies; and so many of the sermons that Christ delivered in parables, which are neither wholly evident, nor wholly concealed, but (as the philosopher said of his morals) both written, and unwritten; published, and not published.

Verse 12. {His eyes are as the eyes of doves by the rivers of waters} Or as doves, upon the rivers of waters. Nothing is more known, than that doves take great delight in springs, and fountains, and pure rivers; and so are a most fit and proper emblem of the purity and holiness of Christ; whose eyes, first cannot so much as behold any iniquity, Habak. 1. 13. secondly, are meek, humble, pitiful, and full of compassion; for he looks not after prey, and blood, as vultures and eagles; but as the innocent dove, which descended upon him at his baptism, when he sanctified and purified the very waters themselves; and made them cleaner, than they could make him forever after to all that wash in them, as he has commanded.

{washed with milk and fitly set} As if water were not enough to purify them, they are said to be as white, as if delicately washed in milk; which also sets out his gentle and lowly nature: whose eyes were not red and bloody, as the eyes of drunkards, with wine: nor filthy and noisome, as the lechers, which are full of adultery: nor fiery and glaring, as the angry and furious, whose eyes flame revenge, like a dog's, or lion's; nor yet distorted and looking asquint, as the envious and malicious; but as the meek and gentle eyes of doves, to make them more gentle, are washed in milk. The other epithet is differently rendered: that which we translate, fitly set, the Vulgar Latin render, abiding near the fullest streams: which when they know not how to vindicate, they leave out streams, and turn the adjective fullest, into fullness; which after the holy idiom, signifies setting of stones in rings, or jewels; as appears Exod. 28. 17. and so they comply at last with us and agree, both in the translation and sense, resembling the glorious eyes of Christ, to jewels, or diamonds, which are so artificially set, that there is no disproportion nor inequality in them; for he is no respecter of persons, but as his eyes radiate and sparkle, like orient gems, so are they even, and just, and upright; and there is no partiality, no hypocrisy, no unrighteousness in him.

Verse 13. {His cheeks are as beds of spices, as sweet flowers} For beds, we may read banks, or borders; or (with some) boxes and pots of spices: and for sweet flowers, some read, towers of sweetness, others ripe plants that breed ointments, or that are planted and strengthened by the confectioners: which are rich symbols of that sweetness, life, comfort, that lie in the amiable countenance of the Lord Jesus Christ; in whose presence and favor is fullness of joy and pleasures forevermore. It is said of Alexander the Great, that his skin and flesh were perfumed naturally, and that there breathed from him (such was the exact temper and concoction of his humors) a fragrance as of flowers and spices. It is most true of Christ, whose garments smell of myrrh, cassia, and all spices, and in whose cheeks they grow and flourish; so that we may without flattery apply to him that of the panegyric; In ipso vultu tuo videbam omnia signa virtutum, in fronte gravitatis, in oculis lenitatis, in rubore verecundiae, in sermone justitiae, &c.

{his lips are lilies, dropping sweet smelling myrrh} It is usual with profane authors to express elegance by lilies, and so the preaching of the word is frequently compared to dropping, Deut. 32. 1. Job 29. 22. First, because this infusion must be made by degrees, as into narrow vessels, which cannot receive all at once; Animi rudes quantum excipere possint, videndum est. And secondly, because it makes fruitful, and rich, as the dew which sinks gently into the earth, and makes it fertile; that he which sows in tears may reap in joy. But then it is compared to myrrh for other causes; as 1. Because as myrrh is bitter and distasteful, so the very word of grace is unwelcome and distasteful; being contrary to carnal lusts, and sensual appetitions, teaching love of enemies, contempt of the world, self-denial, &c. which are duri sermones, hard and sour precepts to flesh and blood. 2. Because as myrrh is a rare preservative against putrefaction, and rottenness; so the word of Christ is a word of life, able to save the soul. If he say the word we shall be healed and live; whose powerful authority not only the stubborn Jews admired, Matth. 7. 29. and the wind and seas obeyed, but even the very graves and carcasses of the dead, John 11. 43. The consideration whereof should make us hang at his lips, and open our hearts that his precious dew may drop in, and we may receive the words of eternal life, Joh. 6. 68. They that are embalmed with myrrh, are but secured for a time against present corruptions; but they that are anointed with these droppings shall be made clean and kept alive forever; to which it is thought by some that Christ alludes, when speaking to the church of Smyrna (which is interpreted, myrrh) he tells her, that he that overcometh shall not be hurt of the second death, Revel. 2. 11. that is, his soul and body shall live immortally, which is more than all their myrrh, and all the embalmings of the world can promise.

Verse 14. {His hands are as gold rings, set with the beryl} By these hands we may understand, his bounty, liberality, giving of spiritual talents and dispensations, which are more precious and glorious than gold rings set with the richest stones: for that which we translate beryl, may signify any other kind of stone, as carbuncle, onyx, chrysolite, jacinth, &c. and therefore the LXX. would not translate it but retain the same word that is in the original, which signifies indeed the sea too, and for that cause may either be taken for any sea pearl in general, or else for any stone that resembles the sea in color, as they say, the beryl does. Λίθος Βηρύλλιος γλαυκίζων μὲν ἐστι θαλασσοβαφής, &c. says Epiphan. But neither this, nor that, nor all the wealthy treasures of nature are comparable to his unsearchable love and bounty to his church, to whom he gave himself, and still gives all things; which bounty and love are called his hands, because they consist chiefly in action, and are said to be like gold rings set with beryls, because always so perfectly and accurately performed by him, that he was reprehensible in nothing, his very enemies could find no just matter of fault in him, but confessed that he had done all things well; nay better than that poor little English word can express the Greek, καλῶς πάντα πεποίηκε, Mark 7. 37.

{his belly is as bright ivory overlaid with sapphires} Or his bowels, or heart, are like the brightness of polite ivory, or alabaster; that is overlaid, or branched, or distinguished with blue sapphires: to distinguish is to adorn, or engrave, or enamel, in the Latin dialect, as their pocula gemmis distinguere, and other phrases in their orators and poets witness. The English word sapphire is of a Hebrew descent, coming from their Saphar, which signifies to number, and so signifies a thing of great value or worth, as Res numeri alicujus, with the Latins. Both these rich pearls of nature, we find usual emblems of chastity and temperance; for the elephant is observed to be a most continent creature, and the sapphire (as the secretaries of nature tell us) is of a cooling and refrigerating quality: and thus they may be allegorized here, for though Christ was accused as one gluttonous and given to wine; yet this was but the malice of blind adversaries: he was the miraculous example of all true holy abstinence and moderation: and gave us a copy in his own fasting and mortification, which we ought carefully to take out, and follow: but besides these virtues, here is more intended, for by the bowels and belly of Christ may also be understood his tender mercies and compassions, and his kind affections and good thoughts towards his church and people, which moved him from all eternity to visit them like the dayspring from on high, as old Zachary prophesied, Luke 1. 78.

Verse 15. {His legs are as pillars of marble} The word for legs includes also the thighs, feet, arms, and every part that branches from the main body, being derived from a root that signifies to grow out, or to run forth: by these pillars some would have the apostles and ministers of the gospel, who are called so, Ephes. 2. 20. and so is every member of Christ promised to be, Revel. 3. 12. where Christ says, that he will make all them that overcome pillars, that is, he will confirm them in grace, from which they shall never fall, and upon them others shall be built. But leaving these, according to our former analogy, by these pillars we understand the other glorious attributes and perfections of Christ, namely, his immutable truth and faithfulness in his word (whereof no iota shall perish) and in all his actions, which are nothing else but judgments and righteousness: or else his almighty power and strength to discharge his offices to which he was anointed of the Father, which he performed so, that he shook the pillars of hell, and triumphed over the power of the grave. For though it is most true, that he had no inward conflicts and impugnations ex parte fomitis (as the schools speak) such as his members suffer from the relics of flesh in them; yet he had many outward skirmishes and assaults both from wicked men and devils, whereof he was more than conqueror, for it was impossible he should be holden of them, Act. 2. 24.

{set upon sockets of fine gold} Or leaning upon, as Tremelius, but latiniscule, as a late Jesuit censures him: others underpropped with sockets, or feet of gold. The feet of Daniel's image were but of clay, though the head was gold: and so are the feet of all deceitful men, and those that trust in them are like a foot out of joint, Prov. 25. 19. But Christ is feet of gold to his servants, to uphold them that they may walk safely, and not stumble: so that everyone that walks in his integrity may say, my foot standeth in an even place, Psal. 26. 11, 12.

{his countenance is as Lebanon, excellent as the cedars} Or his whole shape and person, is most glorious and full of majesty; for it was a proverbial expression among them, by which they would signify anything most excellent, and beautiful: Lebanon being the glory of Syria, and was called the mountain of mountains, for its height, sweetness, fruitfulness, &c. So is Christ the glory of his church, and the elect of God in whom his soul delights, Esay 42. 1. It is a miserable consequence that is forced from hence by a Jesuit, that because the cedars of Lebanon were used by Solomon in the building of the temple, therefore the pictures and images of Christ are to be worshiped in Christian churches.

Verse 16. {His mouth is most sweet} Or his palate, throat, breath are sweetness; now the church drawing towards a period of her character cannot forbear but repeats the praises of his mouth, which she had touched once before; for indeed, nothing makes Christ so precious and delightful as that word of grace and blessing, which he has delivered to his church; which exceeds in pleasure all other things that are most delightful; as the royal prophet confesses, Psal. 119. 103. and indeed through that whole psalm.

{yea he is altogether lovely} Or he is her whole desire, the act being put for the object, as is usual with other authors: or all of him is desires, or he is wholly desirable, most to be desired, &c. Here she breaks off her praises in a general elogy, which no words can express enough: as if she had said, alas! What is this I have spoken? I am too barren and empty of language; I know not what to call him, but do you that hear me, imagine or name anything that is most desirable, most worthy to be loved and admired, and that is he. He is the desire of nations, Gen. 49. 10, 26. Hag. 2. 8. and all that is perfect in earth or heaven, is but a dim shadow of his excellency. If you desire any gift that is good and perfect, go to him, for he has a fullness in himself, and will give to all that ask: if you would bless and comfort your eyes with an object that is altogether fair and happy: O! Lift up your eyes and behold him, for those eyes only are blessed. Behold him in heaven, on earth, in the womb, on the land, at sea, in his cradle, on his cross, in his grave; see him, and look upon him in his meanest state, which made him despised of men, Esay 52. 14. and 53. 2, 3. and yet even then will the quick eye of faith find out all infinite worth and comfort, and beauty in him; and will desire none besides him.

{this is my beloved, and this is my friend, O daughters of Jerusalem} Or such is my beloved, &c. And oh! Most worthy to be beloved, being such, who can choose but admire him and honor him only? O you sons of men, come and look upon him, whom you have crucified; read over and over again this character; and though it be far short of what he deserves (for loquimur de Deo non quantum debemus, sed quantum possumus) yet it will inflame your hearts, and compel you in thankful exclamations to cry out, and confess your own felicity in his sight, and knowledge, O terque quaterque beati! Never is it possible for any to be so blessed as those, who have found him, and chosen him to be their friend and their beloved.

CHAPTER 6

The church having presented Christ in so high a character, raises a zealous desire in all that hear of him, to find and enjoy him; in which holy travel they are further directed; and inflamed both by the blessed pleasures of that place where he abides, and also by the dear union and fellowship that is betwixt him, and all his members; and lastly by the present comforts and privileges which he bestows on them, which are largely remonstrated in his ample praises of her graces, and in his tender love and care over her, visiting her and watching over her, and often calling earnestly upon her if she at any time backslide, that she may return, and not lose him.

Verse 1. Whither is thy beloved gone? O thou fairest among women, whither, &c. Here is no material difference among translations, only the Vulgar Latin and some else, annex this verse to the former chapter, but methinks not with so much reason, as they which begin this chapter with it, and unite both the interrogation and the reply together: the interrogation is proposed by the friends or companions of the bride, who instead of directing her to find him, as she desired, Chapter 5. 8. do here desire to be directed; and that very earnestly as it appears by the repetition, which argues both the truth and vehemency of their affection, and also by the expedition and dispatch, obtending no idle excuses or occasions of delay, as they did in the gospel, Luke 9. 59. and 14. 18. but speedily setting about the seeking of him.

{that we may seek him with thee} The causal, that, is better than the copulative, and, of the Vulgar Latin, as is confessed by the patrons of it; but yet both of them may serve to express the same thing which is not only the effect of preaching Christ, whose excellencies and power set forth will enchant and inflame the virgins to forsake all, Zach. 8. 21. that may find him, and partake of his blessings and benefits, Esay 2. 2, 3. 1 Tim. 6. 2. but also that reverence and due honor, which belongs to the whole church, whose communion and authority should be highly esteemed by us; as a safe and singular help and guide in the gaining of saving truth, and knowledge: and so that is very true of venerable Bede upon these words, Qui Christum sine Ecclesia quaerit, errare & fatigari potest, at invenire non potest. It is not good (says the wise man) to be alone, nor to walk aside in private and unfrequented fancies, where we may have this light, and pillar of truth (like that of fire in the wilderness) to go before us.

Verse 2. {My beloved is gone down into his garden, to the beds of spices} For beds some read furrows, lines, pots, &c. which all are of one notation and sense: signifying in the letter Solomon's rare gardens and orchards, whereof Eccles. 2. 5. we read, and Neh. 3. 15. but spiritually are to be expounded either of the many and several congregations and assemblies of the church; which are compared to many beds in the same garden; or else of particular believers, and faithful souls, whose prayers and services are like the sweetest spices breathing an acceptable odor upon Christ, who redeemed them, and hedged them in as a garden unto his Father, Revel. 5. 8, 9. We may also observe here the readiness and willingness of the church to answer, and satisfy them that ask her of Christ; the manifestation of whose Spirit was not given for herself, but to profit withal, and for the use of edifying, 1 Cor. 12. 7.

{to feed in the gardens, and to gather the lilies} It was but one garden before, but now plural, showing that the particular churches are parts of the catholic, and therefore one with her. For feed, some versions have, delight himself, and so the word is used both by the Greek and Latin authors; pascere oculos, and pascere animum, are the same with oblectari; and so Christ feeds, that is, greatly delights himself to behold and consider the beauty and order of his church; as men take pleasure in their most elaborate and well-kept gardens, which are places of greatest delight in several respects: and therefore the church is compared so oft to Eden, the chiefest of all gardens, Ezek. 36. 35. Esay 51. 3. in which latter Scripture, the Vulgar Latin, for Eden, reads quasi deliciae; as delights: because Eden was the seat of truest delight, as some critics have conjectured, the Greeks especially intended in the word ἡδονή, which sounds like Eden, and is thought to be derived from it. The collection or gathering of lilies, may either be expounded of the graces and obedience of the church, which Christ both plants in them and gathers (that is accepts) from them; or else it may be understood personally, of holy believers themselves, who are called lilies, as Christ is called the rose or the flower, Chapter 2. 1, 2. and, from their several beds and stalks where they grow dispersed, are collected and united by him into one mystical association of faith and charity, out of every kindred, and tongue, and people and nation. Joh. 11. 52. and Rev. 5. 9.

Verse 3. {I and my beloved}, &c. Or, to my beloved, as the Vulgar Latin, or of my beloved; which are all the same, as was noted before, Chapter 2. 16. where we had this whole verse only a little transverted; the repetition whereof cannot be blamed, nor she for it, being so full of love, devotion, joy and wonder as both she is, and every soul must needs be first, that can affirm so much resolution, and constancy towards Christ: for the order is not to be neglected, that first she is chosen to be his, and then this cherishes and strengthens her faith and love towards him; so that being joined to him she becomes one spirit with him, 1 Cor. 6. 17. and boasts herself to be only his, as David does, Psal. 119. 94. which is a rare and singular privilege of the saints of God, and though it appear an easy and common thing to say, yet can truly be spoken by none, but those that have the Spirit of God. Facilis vox & communis videtur, sed paucorum est: satis rarus est enim, qui potest dicere Deo, tuus sum, &c.

Verse 4. {Thou art beautiful O my love, as Tirzah, comely as Jerusalem} Upon this profession and agnition of the church, Christ is pleased to renew his praises and consolations; comparing her, first, to Tirzah, as our translations render it, far better than the Vulgar Latin, who both leave out the particle of similitude, as, which answers to the servile letter ב that is prefixed; and also instead of Tirzah read suavis, that is sweet, or well-pleasing; which version is confessed by themselves to be both corrupt and obscure, and therefore not so proper as the proper name Tirzah; which was a city not only famous for her antiquity, being the seat of kings before Joshua's time, Josh. 12. 24. but likewise for the pleasant situation and dignity of it, which made her the Ἀκρόπολις or royal chamber of Jeroboam, whose court was there, 1 King. 14. 17. and of Baasha, Chapter 15. 33. and of Elah, verse 8. down even to the rebel Zimri who desperately burnt the king's house there, and perished, as a rebel deserved, in the same conflagration with it, verse 15. after whom, Omri having no house left at Tirzah, bought a hill of one Shemer, on which he built a city, and called it after the first owner's name, Samaria, where he reigned and was buried; and his son Ahab and his posterity after him, verse 23. 24, &c. Secondly, she is compared to Jerusalem, which was the metropolis of the whole kingdom of Judea and though not so sweet and delicate for her situation, as Tirzah was, yet it is said to be comely or delectable; and so not only Pliny, Strabo, and other profane writers testify, but more fully and truly the holy Scripture in many places, Psal. 48. and 87. and 122. and 132. and Lam. 2. 15, 16. where the direful ruins and devastation of it are augmented from the ancient pomp, and glory; which made her once the star and light of all the eastern world, and more glorious than all the cities thereof; but yet not so glorious nor comely, as the new Jerusalem, whereof she was but a shadow, and figure.

{terrible as an army with banners} Or admirable, or an admiration (the substantive by a little change of the points being put for the adjective) or a terror as an army with banners, or set in order: this allusion is applied to the church either in regard of her troublesome state and condition, whereof war is an elegant emblem: or else in regard of her order, and decent disposition as to her outward government; which is not expressible by anything better than this of armies, wherein nothing is more requisite than discipline and order; and therefore it is the most unreasonable and strangest paradox that can be, for soldiers to be enemies to the church and her administrations: or lastly, in respect of her authority and power, whereby as she is pulchra hominibus and decora Deo, so is she also Daemonibus terribilis, dreadful to the devil, and all her enemies; as Israel was in the wilderness to all the nations, Exod. 15. 14. and Deut. 2. 25. And how can she be otherwise whose weapons are so mighty, 2 Cor. 10. 4. whose officers and soldiers are angels, martyrs, apostles, &c. whose order and rule is so prudent and safe; and whose van and rear is the Lord of hosts, who makes her inexpugnable, Esay 52. 12. so that the gates of hell shall not prevail against her.

Verse 5. {Turn away thine eyes from me for they have overcome me} This expression is of the same nature with that, Chapter 4. 9. and spoken by the same person, that is Christ; not by the church, as some who consider not the original idiom would have them. Some explications would render them as a reproof of her boldness and curiosity in gazing upon Christ and his incomprehensible nature too much: Tremelius is of a judgment clean contrary to these, for he reads them as a command, turn thine eyes to me, that they may lift me up; as if Christ were comforted or glorified in the glory and comforts of his church: but the most facile and general opinion is, that they are a most elegant (and indeed poetical) expression of abundant, ardent love, uttered by Christ as by one wounded and overcome in battle, by the darts of his enemy. We read of Ahab when shot in fight, he cried to the driver of his chariot, turn thy hand, &c. 1 King. 22. 34. So does Christ seem here to complain of an overmuch duty and obedience in his church, whose eyes religiously fixed on him, did so much delight him, that he was almost ravished and vanquished by them; and forced (as the Vulgar Latin) even to fly away either from them, or from himself; as men use to do in violent trances and passions: and as he was thought to have done once for our sakes, Mark 3. 21. which yet were not violent, that is, necessary or coactive to him, but most free and voluntary, not sinful as in us often; but most innocent and blameless: and therefore that charity and caution of theirs was too superstitious and needless, who fearing to reproach the wisdom or virtue of Christ, denied any of those human commotions in him, as if like the Stoics he had been senseless and impassible: for which cause some of them (and they very orthodox and catholic in other things) expunged and left out the word ἔκλαυσε, Luke 19. 41. and that relation of his agony, Luke 22. 43. as if dishonorable to him, whilst indeed they were both most congruous and suitable to his humiliation, and also full of comfort rather, than offense to us, for so the verity and truth of his human nature was attested and confirmed; according to that excellent rule of Saint Jerom's in this point; Cogita assumpti hominis veritatem, & omni carebis scandalo, &c.

{thy hair is as a flock of goats, that appear from Gilead} This similitude we had, with very little difference before; which repetition and the rest that follow, proceed not from any barrenness or deficiency either in the matter, or author; but of mere design are used to set forth the great riches of his love and goodness, who even after her foul lapses and defections, is yet pleased to pass an ἀμνηστία, an act of oblivion, and to praise and honor his poor militant church, as much as if she were wholly and absolutely glorious.

Verse 6. {Thy teeth are as a flock of sheep}, &c. There is only the word sheep added expressly here, which was supplied before, and that is all the diversity that we find in our common translations. Indeed, they say, that the Arabic makes up all the rest of the comparison, and inserts it here, which is without any authority from the original.

Verse 7. {As a piece of a pomegranate}, &c. Or as the crown, for the pomegranate has a kind of broad crown on the top of its skin, which made it of old the emblem of majesty, and dedicated to Juno, whose statue at Mycenae (as Pausan. in Corinth) held in one hand a scepter, and in the other a pomegranate. Such majesty and authority has the church conferred on her, and they that will not hear her and obey her, and fear her censures, are no better than heathens and publicans: but of this also with the rest above.

Verse 8. {There are threescore queens, and fourscore concubines} Or as some read, by way of concession or supposition, be there, or let there be, never so many (a certain number being put for uncertain) queens and concubines. It is the promise of the Lord, that his church shall have queens, to be her nurses, Esay 49. 23. This promise is plain and evident, both in the prophecy and the event; but what these queens and concubines here should mean, is not so quickly understood: the word for concubine in the Hebrew is etymologized wittily by some, from two other words of that language, which put together, signify that which the Greeks call ἡμίγαμος, some old Latin inscriptions vice conjux, and we may presume to English, a half-wife; because they wanted many of those privileges and honors which did belong to them that were the true and lawful wives: as, 1. They had no dowries as the other commonly had, especially among the heathen. Secondly, they had no public rites or solemnities used at their entertainment, but only were received by mutual consent and use (and therefore called Usurariae) into the bed, which yet it was death for them to defile. 3. They had no inheritance, nor their children, but only gifts and portions (for that case of Jacob's sons (by his concubines) was of an extraordinary nature and dispensation.) 4. They had no rule nor authority in the family, but rather were to honor and reverence the chief and true wife upon all occasions, as we read of Hagar, Gen. 16. 9. and Psal. 45. 14. which was the reason why those high and great queens of Persia and other countries suffered them so patiently of old: Διὰ τὸ τὴν βασιλίδα ὑπὸ τῶν παλλακίδων θρησκεύεσθαι, προσκυνοῦσι γὰρ αὐτὴν. So they were a kind of secondary wives, and are thought by some to signify Christians of a middle station or degree, such as they call proficientes, that are got a pretty way on their journey, but not so far as to be styled perfect yet, as the queens named before are conceived to be.

{and virgins without number} Or innumerable as some, as the phrase is used, Job 21. 33. and other places: or as others, of no number; that is inconsiderable, and not to be esteemed. But this latter sense is harsh, and irrational, for which less probability than for the former, though that be so dark too, that we dare not aspire at anything more than mere conjectures; which are various, for some as I said, would have the babes, and inceptors in religion (which are many) to be meant by virgins; by concubines the lower graduates and proficients, (which are far less) and by queens (which are the fewest of all) as perfect things use to be rarest, those that have gained maturity and perfection: others by queens understand those Christians that be received into open covenant with God, by concubines the Gentiles, who had no more than reason, or secret workings of inward grace, without any public testification or profession. And by virgins, the infants of both, that died before any outward expression, or signature of faith, or religion. Again, by queens some will have true believers to be signified, by concubines hypocrites, and by virgins (which is a strange allusion) profane persons. And once more, under these three, some consider those three distinctions and squadrons of outward professors, Ecclesiastici, Laici, Catechumeni. But I am weary of these uncertainties, and leave the reader to abound in his own sense, wherein let me add, nothing can be a surer guide and conduct to him, than to go on, and read this verse with the next.

Verse 9. {My dove, my undefiled is but one} Some read, that my dove, my undefiled, or perfect is one: the learned Grotius would have the but, prefixed, or as he says, added, thus; but my dove, &c. And so if you read them, and make the former verse, the πρότασις of a comparison, or concession (as I called it) which is finished in this verse, then the sense will run clear and smoothly thus. Let there be never so great a number, never so many queens, and concubines, and virgins of other assemblies. Let them boast of scores, and hundreds, and innumerable flocks, and multitudes of their religion, and persuasion; yet my dove, my undefiled which is but one (equals said I? Nay) exceeds them all. Or, 2. Though you see, as I grant you may, many several sorts and conditions of churches which profess my name, whereof some are both more numerous, and more glorious than others, yet they all make but one dove, one undefiled, one catholic church to me: they are several congregations, and various forms and numbers, and outward professions they may have, but yet they all make but one undefiled, or perfect dove: as Sarah was the only wife of Abraham, and no other, so the church is married to Christ her Lord, and is but one as he is, though united out of several pieces by his Spirit, which is one also, Ephes. 4. verse 5, 6. which oneness or unity every true member of the church will strive to preserve; else, if he forsake her and separate from her communion, let him pretend what he will to the contrary, the apostle concludes him to be sensual, and without the Spirit of God, Jude v. 19. Of which pride they are no less guilty, that being but parts and members, will yet needs be called universal, and rule as queens, and heads of all.

{she is the only one of her mother, she is the choice of one of her that bare her} Or she is as the only one, &c. and as the beloved, or as the pure one, or only (that is tenderly) beloved; for so ἐκλεκτός, Esay 42. 1. is explained by ἀγαπητός, Matth. 12. 18. What the love of mothers is nature teaches as well as Scripture, 2 Sam. 1. 26. Prov. 4. 3. but who this mother here mentioned should be, is not easily found out. Some say Christ, others the Spirit of God, others, Jerusalem, who is called so in the spiritual notion, Galat. 4. 26. Therefore, (as I said) do but supply the note of comparison, which is often omitted in the Hebrew, for greater elegancy, and then all will be manifest: namely, that the church is dear unto Christ, as the only child is unto a tender mother that bare it. There is no people, nor nation so dear unto God, as his own people, Exodus 19. 5. 2 Samuel 7. 23. and Psalm 147. 20. Nay, mothers may sooner forget their only infant, than he will forget her, Esay 49. 11. Tantum chara sibi, quantum nec filia matri. One thing more is noted here from the term una, or unica, rather, that the church as she is but one, so she is the only one in whose bosom her parts and members can hope to be found accepted and beloved; therefore not to be despised, devoured, hated by any, that wait for salvation. Quia extra hanc quam dicimus Ecclesiam nemo ad perfectionem, nemo ad vitam nisi per hanc solum gratia fovente nutritur.

{the daughters saw her and blessed her, yea the queens and the concubines and they praised her} The word for daughters, notes sometimes the sex only, Prov. 31. 29. sometimes the relation, Gen. 24. 47. sometimes the age, Psalm 106. 37. but here all these notions (the condition especially, or quality) may seem intended, whilst under the names of daughters, and queens, and concubines, the conversion, adoption, and benediction of all the reduced nations is comprised, who are foretold to confess and admire the glories of the church, Deutero. 4. 6. to account her happy and renowned, Ezekiel 16. 14. and so indeed they did, Acts 5. 13. as Moses did Israel, Deut. 33. 29. though at that time under great misery and uncertainty, if we compare her state with other nations, that were about her. In outward and temporal respects she was inferior to them, but in this above them all, and to be esteemed, and magnified for such forever, that she has the Lord for her God. Happy is she, because in such a state, though otherwise unhappy, Psalm 144. 15. which should encourage all to seek her communion, and condemns those that do not seek and praise her, but rather out of envy or faction reproach the church of God.

Verse 10. {Who is she that looketh forth as the morning} Or, that comes forth, or that looks from on high as the morning; the Vulgar Latin adds consurgens, as the rising morning, but without any foundation in the Hebrew. The words are generally understood to be a chorus of those queens and virgins before, who not out of ignorance or doubt, but admiration and great reverence mention and extol the church, as they did Christ, Mark 4. 41. which praise by some is applied to the calling and restitution of the Jews that shall be in the time appointed, but is better conferred on the whole church taken universally and entirely, who only answers all these expressions and similitudes in her several states and perfections: for first, she opened like the morning, and displayed the beams of life and salvation in a dim, yet comfortable degree; and that even before the law was given, when like the first light without the sun, she had no other means of illumination, than what was darkly written in the heart by nature and reason.

{fair as the moon} This comparison may seem to respect the church's state under the law, which was brighter and fairer than before; yet, but as the moon, which has many spots and shadows and mutations.

{clear as the sun} The evangelical church is like the sun risen in glory, which shall never go down, Esay 6. 20. Her brightness exceeds all former manifestations, being visited with the dayspring from on high, and enjoying the Sun of righteousness that was promised, Esay 58. 8. and 60. 1, 2. Malach. 4. 7. with healing under his wings. This is to be understood of inward glory, and spiritual light, not of outward prosperity and beauty; though even in this sense also she may be said to resemble the sun, which is not always aspectable, and radiant alike, but sometimes overcast with clouds and obscurity, and not so equally visible and resplendent to our sight, though without any essential change in itself.

{terrible as an army with banners} Of this before, verse 4. which yet here may very fitly receive another illustration: there it was interpreted of the present order, power and beauty of the present church; but in this place it may seem to go higher, and to intend her future glory and majesty, when she shall not only be like the sun, Mat. 13. 43. and clothed with it; but even equal all the beauty and brightness as well of all the stars of heaven, which are called the militia and armies thereof, Deut. 17. 3. Judg. 5. 20. as likewise of the very angels of God, who are his host, Luke 2. 13. and whose perfections she shall then attain, and be like the angels of God forevermore.

Verse 11. {I went down into the garden of nuts to see the fruits of the valley} Here Christ begins to speak again, and declares his great care and diligence in visiting and overseeing his church; Tremelius reads I went down into my dressed, or pruned garden; others, garden of nutmegs; indeed the word is one of those that are peculiar to this book, being found nowhere else in the Scriptures, and therefore doubtful and obscure; but for certain we may conclude, that it signifies not any common or vulgar sort of that fruit, but such as was rare and precious; and so is worthy to figure the mystical paradise of Christ, which he is pleased to regard, and to take care of the growth and fruitfulness of all her plants; a special word (but yet collective too, as almost all such in the holy tongue) being put for a general. For fruits of the valleys, some also read the apples, or the greenness of the streams; which use to run among the valleys, and represent the fruitfulness and propagation of the church, wherein Christ delights, that he may eat of the labor of his hands, who is the chief gardener, and master of the orchard, Mat. 21. 34.

{to see whether the vine flourished, and the pomegranates budded} For vines, the Vulgar Latin read vineyard; which is all one in substance, but differs from the letter which should not willingly be deserted. Nothing is more known, than that comparison which is so frequent in holy Scripture of the church and a vineyard; Psal. 80. 8. Esay 5. 1, 2, &c. which similitude as it holds in many other proportions, so especially in this, that as vines and vineyards are apt to grow wild and ruinous unless continually dressed, and carefully kept; so is the church apt to be infected and overgrown with all hurtful errors and corruptions, unless Christ watch over her, and send such watchmen and laborers as will oversee and attend her. Now Christ is not said to go down and visit his garden, because he is ignorant of her condition; no more than the Lord was ignorant of Sodom's wickedness, when he said he would go down and see whether it were so great, as the cry of it which was come up unto him, or no; Gen. 18. 21. But to remonstrate first his own tender inspections and solicitous vigilancy over them, and secondly, to show how much it concerns us to look to ourselves very circumspectly, seeing the eye of Christ is upon us; and if any bring forth good fruit, he will help them to be more fruitful still, John 15. 15. 2. but if they either bring forth none at all, or else that which is wild and degenerous, then he will cut down, nay extirpate them, and cast them into the fire: which is dreadful, as the ax is worse than the knife, and to consume more fearful than to purge. I shall not take notice here of that excrescency whilst the LXX. and others add to these vines and fruits, patching up this verse with an assumentum of their own, (there will I give thee my breasts) which has no footing, nor color in the original.

Verse 12. {Or ever I was aware} There is not greater darkness and variation in all this divine song, than we meet with in this verse: Aynsworth, (who is none of the dullest) reads it brokenly; I knew not, after the Vulgar Latin, and their Nescivi: that of Tremelius, my soul set me as yet not perceiving these things, &c. I know not what to make of; nor methinks does he appear so clear and perspicuous in it, as he does in other things: we may complain of the like unsatisfaction and cloudiness in the rest, and therefore shall not presume to determine anything in that, which so many learned and pious men have not agreed about: only shall counsel the reader to receive with due estimation the received reading of our Bibles, whose, or ever I was aware, answers all other conjectures, and excellently notes the affectionate haste and desire wherewith Christ was carried on in a kind of insensible manner to revisit his church, and restore comforts to her: I know some put the words upon the church, as a confession of her former ignorance and negligence in observing his former appearances of grace, and a protestation of her future zeal and care to seek him, in which she will drive as swiftly as Aminadab, who is conceived by some to be one of Solomon's chief masters or grooms over his chariots; by others mistaken for Abinadab one of David's brothers, 1 Sam. 17. 13. by others one of the princes of the tribe of Judah, Ruth 4. 19. who (as their tradition goes) when the rest were afraid to enter the Red Sea, boldly put forward himself, and encouraged the rest to follow. But it is better to retain the ordinary and general application, whereby it is the oration, or at least the history of Christ, and presents either what he said or did for his church, or both.

{my soul made me like the chariots of Aminadab} Whether this Aminadab should be read together as a proper name, or else cut in sunder and translated appellatively is not evident; some would prefer this last, and read, my soul put me into the chariots of my willing, or munificent or principal or prepared people: or my soul troubled me for the chariots, &c. or by reason of the chariots, &c. which chariots some would have only the four evangelists, (quadrigae Evangelii) others all the ministers and prophets of the Lord, 2 Kings 2. 12. who are cheerful and ready chariots and horsemen: others, the holy angels, who are the willing and swift ambassadors of heaven, Psalm 103. 20, 21. There be another company (the LXX. Aquila and the Syr.) which present the first words in the third person, he knew not; and then the following (almost like Tremelius his Imposuit me) my soul has placed me, &c. not without as much difference in the rest. What shall we do? Where fix and choose in this great variety? Whom shall we follow? It is uncertain and dangerous: but if I be worthy to direct, the better way is to follow the first and most general translations, (for some of the later labor under a desperate obscurity) as we may observe to be done in that which we now use in our last English editions; and then as I said before, that pious and devout sense will straightways offer itself, which was intimated in the last annotation; namely, that the whole phrase presents the ardent and longing zeal and desire that Christ has to behold the flourishings and propagations of his church; which appears first, in that he is said to come unawares; that is, not ignorantly, (for so Christ can do nothing) but suddenly (for not to know is often expressed for a sudden, not an unknown act, especially, Esay 47. 11.) and secondly, that his soul made him like the chariots of Aminabab, that is, made him to hasten so, and so accelerate the returns of his favor, as if he had come on the swiftest chariots. For, as he is said to come with his chariots, like a whirlwind to render vengeance on his enemies, Esay 66. 15. so will he be as expedite and as forward to save and preserve his people, who in the same chapter, verse 20. he promises to bring upon horses, and in chariots, and coaches (as the margin there for litters) and upon swift beasts to his holy mountain Jerusalem. Now that this vehemency and passion which Christ here expresses, was not any irregular, nor inconsiderate blind perturbation, but a free and prudent act, appears by that which he says, his soul made him; that is, he made himself; for, my soul, is used in the Hebrew idiom for, I myself, as Gen. 27. 25. and 32. which shows that those affections were not so in him as they are in other men, blind and precipitate; but subject always to reason and grace, so that he ordered the reins of them at his own pleasure, and was not troubled by them at any time, but rather troubled himself, as the margin of our newer New Testaments best renders that of John 11. 33. It would be happy for us, if we could do so too, and set over the chariots of our souls, not that rash inordinate Phaeton, our own lust, but reason and faith: Si anima currus est vide ne equus caro sit.

Verse 13. {Return, return O Shulamite, return, return, that we may look upon thee} This earnest appellation has as many several interpretations, as there be revocations in it: some say they are the words of Christ recalling his church from error and disorders, which is a happy returning indeed: others will have the churches of the Gentiles to invite and persuade the Jewish synagogue from her former worship and administrations, to the evangelical covenant, that so both may be made one in that fullness and union. A third sort (and they most probably) will make it the earnest petition of their friends and virgins, that love the church, wherein they beseech her to take heed unto herself, and if she had been apt to be seduced and drawn aside from her first love and purity, now to return speedily, and constantly, that they may with joy look upon her; return to God, to herself, to her own pristine condition, and their hopes and prayers, that so they may have more reason to admire her, and rejoice in her.

{what will you see in the Shulamite?} For Shulamite, some read Shunamite, but corruptly. The word signifies peaceable or perfect, and is the feminine of Solomon, the women being usually called after their husbands' names, Esay 4. 1. For, what will ye, the Vulgar Latin read singularly, and against the Hebrew, what wilt thou see in the Shulamite, as if she spoke to Christ only, or to some particular person. For the question is not proposed by another, but by herself. In the Shulamite, that is, in me; this tongue using the proper name often instead of the pronoun; as Exodus 24. 1. and Job 1. 9. where Lord and God are instead of me, and thee. The purpose and design of the question, is not only by the elegancy of it, to delight and win the reader; but also the more to occasion, and advance the beauties of the church; which she seems humbly to deny, and refuse, as if nothing in her worthy to be considered, or seen, but so provokes and deserves the more.

{as it were the company of two armies} So we English it as a distinct and entire answer; but the Vulgar Latin has, unless the companies of armies; joining the question, and the reply together, which is all one: for companies, some read dances, (but those martial, such as the Pyrrhic) or marches; and for armies, Tremelius retains the proper name, Mahanaim, (which you may find waiting on the text in our margins) which is applied either to the happy condition of David's army there, 2 Samuel 17. 27. or to that more happy host of angels, which were sent to meet Jacob when he returned out of his long servitude, Genesis 32. 1, 2. in which notion the words have a good and comfortable sense, and signify either the awful majesty and grace of the church, which is like that of a well-disciplined army; or else the happy union and reconciliation of the two churches (Jew and Gentile) which like two armies joined together, do with mutual consent and thankfulness sing to God praises, and songs of victory, going forth in the dances of them that make merry, as is promised, Jeremiah 31. 4. and more particularly, Revelation 5. 9. and 7. 10. and 19. 6. but there be others that conceive the church would rather depress, and humble herself here, than any way to seem to boast; and these refer this similitude either to the spiritual lustings and conflicts of the flesh and spirit, which are like Esau and Jacob, or (as the text) like two armies fighting in the church: or else to those many persecutions and afflictions to which she is exposed, which make her unfit to be looked upon, or desired: and this is the sense of that learned man, Grotius. Negat se velle inspectari; Neque enim hoc spectaculum suavius fore, quam cruenti exercitus. And another good author, Chorus castrorum; that is, cunctorum, adversitatum hostilium pugnas & Phalanges.

CHAPTER 7

In this part of the song, Christ begins new praises of the church, in a new order; running over every grace and ornament in her, from the lowest to the highest: to which she returns thankful and glad acclamations, and professions; devoting herself by new covenants and vows to her beloved, whom she invites to her assemblies, and promises to offer all her best fruits wholly to him, for whom alone she had brought them forth, and by whose blessing, she flourished with all manner of them, both new and old.

Verse 1. {How beautiful are thy feet with shoes, O prince's daughter!} The first thing that deserves to be observed here, is the title, or style, which we found not used in this song before: some read obscurely, the daughter of Nadab; (as the LXX. Syr. Arab.) but the most either king's, or prince's daughters; or fuller than that, bounteous prince's daughter, (for that is one glorious attribute of princes, Luke 22. 25.) to which our English books prefix a vital interjection, which is not done by way of question, or examination, but of admiration and wonder; befitting both her quality, who is the daughter and heir of the great King of kings, Psalm 45. 13. and 89. 27. and likewise her wonderful beauty, and perfection, the praise whereof he raises from her lowest part first; and from that gives a full delineation of all the rest. Instead of feet, some read steps, or goings in shoes, which is no great difference, for the same thing is intended by all: and that is, to demonstrate, either; 1. Her deliverance from captivity and persecution, under which sad yoke all that lay, used no shoes, but went barefoot, (mero pede, in Juven.) as an expression of their mourning; which appears by several testimonies, both of divine and human writings, Ezekiel 24. 15. 2 Samuel 15. 30. Isaiah 20. 4. Lamentations 1. 9. Micah 1. 8. &c. Or, 2. Her restitution to her former inheritance and possession, Deuteronomy 25. 9. Ruth 4. 7, 8. Or, 3. (which is the best) her walking obediently and comfortably in the ways of holiness, and that peace which the gospel has prepared: the which that she may do Christ promises to give her shoes: Ezekiel 16. 10. and commands her to get her feet shod with the preparation of the gospel, Ephes. 6. 15. which will make them not only beautiful, but steadfast. Rom. 10. 15. Galat. 1. 1. For these shoes do not only adorn her, but likewise defend and guard her feet so, that she is able to tread upon the roughest and sharpest trials, that may be cast in her way with boldness and security.

{The joints of thy thighs are like jewels, the work of the hands of a cunning workman} For joints the LXX. have ῥυθμός, the numbers; and others, the model, form, structure, turnings, compass, rotations of thy hips, or thighs, and (under them) of all the lower parts of thy body are like jewels, &c. The word for jewels is found only here, and springs from a root that signifies to bore, or insert, or fasten, or link one thing into another, as skillful workmen do in their curious chains and other jewels, and chiefly, as he who is the great artist κατ᾽ ἐξοχήν, the omnipotent wise creator of man has fashioned and united his joints and bones wonderfully together, which like wheels and compasses move and turn in their order, as he has appointed: than which nothing can be a fitter symbol of the church, which is the work of God too, Esay 80. 21. whose body is fitly joined together, and compacted by that which every joint supplies, as the apostle speaks elegantly, Eph. 4. 16. and in whose praise nothing can be said greater, than that she is careful to preserve and keep this decent compagination; nor a greater blessing desired for her, than that she may always have her joints and parts thus beautified, and strengthened with truth, and peace. Which is the work of the same skillful hand that formed her at first. To make peace is the prerogative of the God of peace.

Verse 2. {Thy navel is like a round goblet, which wanteth not liquor} It is read as a prayer by some, let thy navel be like a round, or a turned cup, that may never want mixture, or plenty, or never fail the drinker. The radical word for navel signifies firm, or sound; because the navel upholds and knits together the liver, midriff, bladder, and other inwards, as a bridge does the strings in an instrument, or as the center does all the lines of the whole circumference; it is called by philosophers, Venarum nodus & coitus, centrum corporis, &c. and the rupture of it is always deadly. Now the navel is not more tender, or beneficial in respect of the natural body, than it is in the mystical, whose navel is expounded to be the laver of regeneration, that is, the sacrament of baptism; by which as plants by their roots, or children by the navel, so are all the members of the church fed, and nourished, even when they are so weak and feeble, that they cannot eat and feed of themselves, but their whole life and sustenance is conveyed by others unto them. It was the custom of the eastern nations to infuse balms and other precious mixtures upon their navels, both for delight, and health; the wise man says that the fear of the Lord exceeds all those unctions; it is health to the navel, and marrow to the bones, Prov. 3. 8. And so is the grace exhibited and given in baptism, which whosoever receives, and improves as he ought, will find it a full goblet crowned with plenty and comfort; which will refresh and heal every temptation: if tempted to sin, and defile ourselves, to remember we are washed here, will be a happy means to keep us clean still; or if tempted with fear, and doubtful jealousies that sin is not pardoned, to remember the virtue of this washing, will purge all those suspicions, and give us a happy peace and assurance of remission: for why are we baptized but unto the remission of sins, in the name of Jesus Christ, Act. 2. 38. who never fails on his part to perform that which he has promised.

{Thy belly is like an heap of wheat set about with lilies} Or let it be strengthened and entrenched round with flowers, or lilies. Here we have such another metaphor, as the former was of baptism, of the other sacrament of the Lord's supper. Which like the belly is the storehouse of the church, and supplies to every part according to its proportion, full measures of strength and nourishment; but of which none are fit to partake but those that are pure, and clean, and fruitful as flowers and lilies, not scandalous and profane persons, who are like stinking weeds. The saints of the churches are τὰ ἄνθη τῶν ἐκκλησιῶν, her stars and flowers, which deck her with beauty, and are only worthy to encompass her altars, Psal. 24. 3, 4, 5. and Psal. 26. 5, 6. I might add here what St. Bern. prettily and piously alludes to this, uterus virgineus acervus fuit tritici ex foecunditate, vallatus tamen liliis ex virginitate: neque unquam triticum in spicam erumpens lilii integritatem violavit. Nec virgae virorem floris laesit emissio, nec virginis pudorem sacri partus editio. In St. Bern. homil. 2. sup. Mi.

Verse 3. {Thy two breasts are like two young roes that are twins} This similitude was used in part before, Chapter 4. 5. only this here wants something of that, which though not in the Hebrew, some translations have presumed to add. The two testaments are these breasts, which are compared to roes, or any other such like creatures (for it is a general word, and signifies all those which are called θηρία τετράποδα) that are twins, and so most like one to another; as the holy Scriptures are, in which no disproportion nor contradictions, but as Ovum ovo, as face answers face, so do they agree, and harmonize one with another.

Verse 4. {Thy neck is as a tower of ivory} He had compared this part before to David's tower, Chapter 4. 4. that was for the strength of it; now he praises the beauty and comeliness of it, by resembling it to towers of ivory; which were of two sorts, as the naturalists tell us; either that which they called Fossile, or else Elephantinum, the teeth of elephants, which in some of those creatures are wonderfully large, attaining to the length of nine or ten foot, and proportionable in thickness: so that we read of ivory palaces, Psalm 45. 9. and Ahab's house of ivory, 1 Kings 22. 39. and beds and houses of ivory, Amos 3. 15. and 6. 4. This was a magnificence and bravery which our age and times, though prodigal enough, cannot imitate; but it is only worthy to be the allegory of the spiritual pomp and freedom of the church; whose neck delivered from the bondage of idolatry and sin, Heb. 2. 14, 15. and having that grievous yoke broken, Levit. 26. 13. is now more glorious, and pure, and strong than towers of ivory.

{thine eyes are like the fishpools in Heshbon by the gate of Bathrabbim} Of Heshbon we read often, Numb. 21. 6. and 32. 34, 37. but some, that will not have it to be a proper name in this place, take it appellatively for any piece of rare art or workmanship; such as many times fountains, and ponds and fishpools are; chiefly among those nations, which called their springs, as well as other heavenly gifts, blessings, Judg. 1. 15. Therefore Tremel. reads Artificiosissimus instead of Heshbon, and for the other Bathrabbim, he turns it, Portam frequentissimam, a gate most frequented; which other versions render the gate of the daughter of the multitude, or of the nobles; for none of which, seeing there is more authority than for that which we read properly and primitively as we find in the Hebrew, I see no cause for alteration; considering especially that the main thing is answered by the one as fully, as by the other, and agreed upon by all; that is, the analogy betwixt the eyes and pools, or fountains of water, which is so natural, and they express both by one word in the holy language; and as the one are pure, gentle, transparent, untroubled, clear, &c. so are the other as has been noted before, Chapter 4. 1.

{Thy nose is as the tower of Lebanon, which looketh toward Damascus} The tower of Lebanon, is most probably that which was built by Solomon, 1 King. 9. 17. and 2 Chron. 8. 6. and was as a frontier garrison upon the north of the holy land against the incursions of the Syrians from Damascus, which was their chief city, Esay 7. 6. To this tower Solomon compares the nose, or forehead (as some) or face of the church; which may well seem a strange uncomely metaphor to such as consider not the nature of this poem which is rural and pastoral: or else understand the comparison of greatness, or quantity, which they ought not, but rather of the use and office for which this tower was built; which (as I said) was to be a garrison, and a watchtower, or beacon to the rest of Judea, upon any sudden attempt of the Syrians against them: in which office not the ministers only of the church, should like that tower in their several Lebanons and charges (for which cause the pulpits are said to be towers, Neh. 8. 4.) but likewise every Christian, whom it concerns to be watchful and careful, both over themselves, and the whole church; and to that end to get this spiritual nose which is spoken of, and which represents that excellent gift of prospection and discerning, which proceeds from the Spirit of God, whereby they may be able to distinguish the precious from the vile; and by a kind of sagacity both to preapprehend dangers and injuries plotted against the church, and prevent them.

Verse 5. {Thy head upon thee is like Carmel, and the hair of thy head like purple} Upon thee, is left out by the Vulgar Latin, who differ much from our translation in the following words, and some of them no less in the sense; for by Carmel, they would have that order of hermits (are they?) or friars to be understood, which they call from this hill Carmelites; instituted by Pope Honorius the fourth, in the year 1217. in imitation of Eliah and the prophets who lived there. But this is delusory, and as vain as theirs, who by this head would have the pope, and the perpetual succession of his chair to be meant by mount Carmel, and his conclave of red hats by the purple hair. The most spiritual sense is that which expounds all of the higher and lower officers and governors of the church, which under Christ are as lofty stout heads, and as purple precious hair unto her, both for defense and ornament: for as Carmel signifies dignity and stability, so does purple also, being double dyed, and of great estimation. The civil magistrate may be called the head of the church, and so her Carmel, and purple; not that he has power (as a magistrate) to preach the word, or to dispense holy mysteries; but as by his authority he may give free passage to the gospel, making wholesome laws for the honor of it, and by his example adorn and countenance both it, and the lawful ministers of it, and so we are to understand of those noble persons that were commissionated by good Jehoshaphat, and sent abroad with the Levites to strengthen and honor them in that godly work, 2 Chron. 17. 7, 8, 9.

{the king is held in the galleries} The Vulgar Latin join this clause without any partition to the former, and labors to make something of it, but with unhappy success. None come so fully, and satisfyingly to the text, and the understanding of both, as Tremelius, who makes it an entire, though abrupt sentence, as our English does; and to my apprehension has a more solid and pious note upon these words, than any other part of this book. I shall transcribe it for his sake, and theirs who have not always his larger edition at hand: Nullus Rex (says he) tanta gloria praeditus qui aspectu tuae istius gloriae expleri possit; sed confixus & stupens ad aspectum ejus perpetuo videndi tui desiderio tanquam vinctus teneretur, tanti gloriam tuam prae sua & totius mundi gloria faceret. That is, briefly, the king (that is, myself, for as I noted before concerning the Shulamite, the third person is often used in this language for the first) is so taken and captivated by your beauty, that he delights to be held there perpetually, and would be always a glad spectator and companion thereof.

Verse 6. {How fair and how pleasant art thou, O love, for delights!} Or, how fair art thou made (passively in the Hebrew) O my dearest in thy delights! This admiration is ascribed by some to the virgins and friends of the church, extolling her happiness in the love of Christ: but there is no reason to break the speech off here, which continues so many verses down still, and agrees so elegantly both with the former and following expressions.

Verse 7. {This thy stature is like to a palm tree} The Vulgar Latin leaves out the article, which is most plain and demonstrative in the original, and very serviceable in this place, where after a particular and distinct character and elogy of the church, Christ seems to revive her again, and breathe out into new and more praises of her; comparing her whole height or stature, to the palm tree, which is one of the noblest and most famous of all the forest for many excellent properties. And so is the usual emblem and symbol of constancy, fruitfulness, patience, and victory. The prophet compares his blessed man to the palm tree, Psalm 92. 12, 13. which the more it is oppressed, the more it flourishes; (Plures efficimur, quoties metimur:) the higher it grows, the stronger and broader it is in the top; (deorsum stringitur, Christianus sursum dilatatur) and therefore was given even among heathens, to their conquerors and triumphers: Palmaque nobilis terrarum Dominos evebit ad Deos; and is worn by the saints in glory, as signals of their happiness and salvation; Revelation 7. 9, 10.

{and thy breasts to clusters of grapes} The breasts are praised again, as being parts of extraordinary beauty, and benefit: so are the two holy testaments of God's word, which are the breasts of consolation, and as full of joy and peace as bunches of grapes, or any other fruit which grows in the most numerous and fairest clusters.

Verse 8. {I said I would go up to the palm tree, I will take hold}, &c. To say, in the holy idiom, is either to resolve, or to promise anything; both which notions may be admitted here; for Christ did both decree and covenant, that he would go up to the palm tree; that is, not ascend the cross (as some expound it,) and die upon that, which yet is a true and pious sense; but go up to the throne of his rest, and thence oversee and comfort, and protect his church, which is called a palm tree (and so every member of her is also) in the verse next before, for several reasons; and for this which I shall add among the rest, that it has no branches nor boughs on the sides, or on the body, but all grow together on the very top: wherein the church of God should be like that tree, having all the branches exalted from the world, and collected into one united company, who without any stragglings or dividings, should aspire towards heaven, and begin their conversation there even upon earth; for then will Christ take hold of her boughs, or tops (for so the Hebrew word, which is peculiar to this place, and found nowhere else in Scripture, signifies) that is, will both dress them, as the careful gardener purges his trees, and likewise preserve and keep them, that all their fruits may be gathered, and none destroyed.

{Now also the breasts shall be as the clusters of the vine} Or, now also let thy breasts, as it were a wish or prayer, rather than a promise; but both import the same thing, and the benediction of Christ always goes along with his promise: the Vulgar Latin omits the adverb now, because (says a Jesuit) it is only expletive, and of no great moment. No? Is it not of that God has spoken? I should think every syllable and letter important that his hand has written: and so, for all him, is this, which expresses the success and order of divine blessings. First, Christ vouchsafes to go up and visit, and then the church becomes more fruitful and more pleasant than ever: his eye and aspect heals her barrenness, and makes her withered and empty breasts, like the swollen clusters of the vine, full and big, and amiable; so that they shall abound with comforts, and make her that she shall neither be barren nor desolate any longer, 2 Pet. 1. 8.

{and the smell of the nose like apples} Or of thy mouth, and countenance; which are the English of the same word that is used here, Genesis 2. 7. and 3. 19. and signify the redolency and fragrance of their names, and memory that shall watch over and attend the flock of Christ, whose fame shall spread abroad and be dispersed, even as the sweetest apples, or other aromatical fruits (which the Greek poets call ἡδύπνοα,) that have the most delightful breath or smell.

Verse 9. {And the roof of thy mouth like the best wine} Or, thy throat, or palate, is like the best wine, or wine of the best odor, as Tremel. The wicked breathe poison from their mouths, and their grapes are grapes of gall, not of goodness, Deuteronomy 32. 32. but the whole communication and speech of Sion is gracious and healthful; like generous wine which revives and glads the heart, both for the gust and taste of it, which is heavenly and gracious, fit for the use of edifying: and also for the smell and odor, which is not contagious and loathsome, but full of delight and pleasure, as proceeding not from rotten and corrupt lungs, but from a sound, and sanctified heart.

{for my beloved, which goeth down sweetly} This is a rough and intricate place, wherein few translations agree: the Vulgar Latin differs wholly from ours; and Tremelius no less. The former reads, worthy my beloved to drink; the latter, moving itself most rightly and lovingly. Whereof a late Jesuit passes his censure thus, Mihi videtur ab illo sine lege & sine exemplo factum audacissime. But by his leave, not so audaciously and singularly as they, who though they confess our version and his (in part) to come nearer the first and proper notion of the words, yet disdain to correct and alter theirs, but will retain their inveterate corruptions against the very light itself. The best is, in the sense and matter they disagree not so much, for all agree with us, that the virtue and efficacy of the word of God preached and taught, is here intended, which is like excellent wine acceptable to Christ, and which moves and works strongly in the hearts of them that receive it; as wine which is a creature full of life and spirits, sparkles and dances in the glass, Prov. 23. 31. especially when men ponder it seriously, and meditate upon it, and digest it, as follows in the next words.

{causing the lips of those that are asleep to speak} This is a hyperbolical expression, which highly, but truly would deliver the power and vigor of the gospel; chiefly when it sinks into the heart, and is there warmed and cherished by holy and devout meditation; then like good wine it will declare its virtue and excite even those that were asleep before, to utter the great things of God. The wise man tells us that they are talkative, and apt to babble, that are given to wine, Proverbs 23. 29, 30. And therefore they misjudge the apostles to be full of wine, when they spoke as the Spirit gave them utterance, Acts 2. 4, 11, &c. Foecundi calices quem non, &c. This is no praise, but a great crime and mischief: but spiritually taken, it is a virtue, and a happiness; men should not delight in the sight or sipping of much wine; it argues a voluptuous, sensual soul to smack, and try it in the mouth, or keep it upon the tongue and palate: but the word of God we should roll, and ponder, and (like the cleaner beasts) chew the cud after it, for this will make us grow and increase the better. Where the heart indites good matters, the tongue will be the pen of a ready writer; nor can that soul which has tasted of the power of the good word of God and the world to come, forbear to declare and speak of it to all the world. We cannot but speak the things which we have seen and heard, said they, Acts 4. 20. So it is impossible for any to be silent, that have felt this power moving and inspiring them. Dum post auditum verba ad memoriam revocant, dum audita quaeque exercitatione assidua cogitant quae sumpserint, quanta sit virtus cibi quem comederunt, sentiunt, nec tacere possunt, nec celare valent.

Verse 10. {I am my beloveds, and his desire is towards me} No difference at all in translations about the former clause, which we have had several times before; but the latter is read diversely; Tremelius for And reads quandoquidem, seeing that his desire; making this the evidence and proof of that, as indeed it is: For Desire, the Vulgar Latin, reads Conversion, or return, which is all one in effect, for as we avert and fly from that we hate, so do we return, and seek that which we desire: The phrase has a double signification, as may appear from Genesis 3. 16. and 4. 7. in which places it signifies either dependence, and subjection, or else great love and affection; both which, the church (whose words these are) had found very richly abounding in Christ: For the second, no question can be made of it, and though the other may be doubtful, and indeed cannot be ascribed to Christ, as he is the head of the church, for so he has preeminence over all, and cannot be said to be subject, or to depend; yet as he is her beloved, and husband, he may without any disparagement be said to have his desire (that is to be subject) unto her; loving husbands will be ruled by their dear wives, and will deny them nothing that is fit: It is said of Livia, that by her sweetness and dutifulness to him, she commanded Augustus Caesar, the great emperor of the world: So do not we find that Christ is said to wait upon his people, Esay 30. 18. and does not he give her leave to command him, Esay 45. 11? When they are subject and obedient to his scepter, they gain more honor than they can give; parendo imperant; by kissing the son, they do even command him, and make him theirs; And therefore it is meet that they should be his, and neither their own nor any others, when he is so entirely and specially kind in all his desires to them. The church had reason to doubt of his goodness before; but now that Christ had so graciously discovered himself, and his love towards her, she had stronger reason both to believe and to honor him; now she felt and found his affections to be greater than her deserts; and above all her fears; she had been negligent, inconstant, forgetful of him; but now that he has awakened, reduced, pardoned, her, and done so great things for her, whose, can she be, but his? upon whom should her heart be fixed? upon whom should she cast her thoughts and her duty but only on him, whom she vows not only to love, and fear, and believe, but even to die for him, as he did for her.

Verse 11. {Come my beloved, let us go forth into the field} She invites her dearest to walk abroad with her, and to accompany her in all her ways: That his Spirit and care may join together, and prosper hers for the good of all the churches: The field at large is the world, Matthew, 13. 38. into which field, Christ has sent his laborers to do his work, that so it may become his church, ut fiat ager virtutum qui prius fuerat veprium & spinarum; of this field, even great and populous cities are a part, but yet Christ is not confined to them, but visits all places; and many times none so willing to entertain him, none so fit and likely to find him, as the fields and deserts: according to that of S. Jerome, Mihi oppidum carcer est, solitudo paradisus.

{let us lodge in the villages} Or stay, or sojourn, or rest all night in the villages, the root whence the word for villages springs, is כפר which signifies to cover, and so tecta in the Latins from tegere, because at first villages were only (like our hovels) places covered overhead to shelter the cattle and their keepers from the injuries of weather; the usual habitations being in fenced towns and cities. Yet even to these poor mean places did the church extend, and converted those pagans (as they were called from πάγος, a village) to become citizens of the new Jerusalem. Such is the condescension and goodness of Christ, that he disdains not the simplest, meanest cottages; and such is the high privilege of those that are dull, and poor and ignorant by nature, to be made in him, rich and wise and blessed. The beasts of the field shall honor me, the dragons and the owls, because I gave water in the wilderness, and rivers in the deserts to give drink to my people, my chosen, Esay, 43. 19, 20, 21, 22.

Verse 12. {Let us get up early to the vineyard, let us see if the vine flourisheth} The church had slept before, and suffered for it; Chapter, 5. 6, 7. by which sad experience she is grown so careful and circumspect that now she strives to awaken and incite others, to a speedy and timely watchfulness, and diligence: Than which nothing can be, either more answerable to the never-slumbering goodness of the Lord, who visits her early and late, 2 Chronicles, 36. 15. Jeremiah, 25. 34. or to the best examples of the saints in holy Scripture: How early did the pious women rise to go to the sepulcher, whose restless love is recorded by all the evangelists? and how careful was Saint Paul, Saint Peter, and the rest of the apostles, in visiting and feeding the churches, whose care lay continually upon their shoulders, and they lost no opportunity of attendance and edification; Acts, 15. 36. and 20. 28.

{whether the tender grape appear, and the pomegranate bud forth} By these tender or first grapes, and pomegranates, we may understand all particular sorts and kinds of Christians, both weak and strong, of whom the church has a special care, that they may not be discouraged, but strengthened in grace: Many are feeble and weak at first, so that it can hardly be discovered whether they have faith or no; these should be cherished and considered, that no cold blasts nip their growth, but that they may ripen and increase from strength to strength, until their buds become perfect fruits, and their blossoms, a complete harvest.

{there will I give thee my loves} The Vulgar Latin has still the old error (my breasts) as frequently before; but let us pardon that which is but verbal, seeing they consent with us in the reality and signification; which the chiefest admirers of that version reduce unto ours, reading these words, and those following as the church's free and thankful protestation; that she will detain nothing that is hers from the service and love of Christ, but resign all unto him, who is worthy alone to enjoy all. For There, some translate Then; but that is no difference; for these two adverbs are used promiscuously in all languages, where everyone knows that Interea loci, and dictum in loco, and such like, do not so much express any place, or ubi; as they do seasons and times.

Verse 13. {The mandrakes give a smell} The word for mandrakes is hard and uncertain in the Hebrew, being not found in the Bible except in this place, and that of Genesis 30. 14. To which the Christian reader will do well, to look back and consult with the annotations and comments on it for better satisfaction. If they were flowers, or some other pleasant kind of herbs, or fruits, (as is probable) nothing could be a more proper and genuine metaphor to express that which is generally intended in this song, wherein the wise composer rifles and plucks all the rarities of nature, to describe his sacred, and supernatural mysteries, to which the whole creation is not enough to be an allegory. How many of the chiefest pieces of that rare treasure has he mentioned before? and lest any that is strange and wonderful should be omitted, now this of mandrakes is added; Such is the matchless riches, and sweetness of the subject of this poem, to which all the storehouse of the whole world from both her spheres contributes, and yet all is not sufficient: But mandrakes are no less mysterious and unknown than the parable itself, and therefore it will be best to spare long disquisition and disputes about them, this being enough to rest upon, that if their nature and virtue be such as it is reported by the learned, and these are that powerful Mandragora of which the Greek herbalists and others write so much, whose great effects are love, and fruitfulness, and sleep; then it is evident, that they are most apt symbols and figures of grace, and all other divine and heavenly influences, which not only conciliate love and charity, where there was none before, but likewise make the barren heart fruitful in every good work; and quiet the troubled and perplexed heart with abundance of peace and joy.

{and at our gates are all manner of pleasant fruits new and old} Here we have observed two proverbial forms and usages of speech, which express both the plenty and forwardness of their graces, who desire further communion with Christ; They have fruits at the very gates waiting for him, for so to be at the door, or the gate, signifies not only among secular, but holy writers; Hannibal ad portas, is no more than peccatum prae foribus, sin lieth at the door, Genesis 4. 7. or that ἐπὶ θύραις, of our Savior's, Matthew 24. 33. And these ready fruits are of all sorts and degrees, none being wanting, which is by a customary phrase (of new and old) expressed and amplified, as it is evident, Leviticus, 26. 10. Matthew 13. 52. By all which, the church intimates her readiness to receive Christ at his coming, having, as the manner was at nuptials, prepared all manner of flowers and pleasant fruits, to strew his way with, and declare her joyful readiness to entertain him.

{which I have laid up for thee, O my beloved} Or which I have kept as a treasure for thee, and something most choice and precious; but yet not too good for my beloved, to whose glory all that is mine should be prepared and directed. It is the hypocrite's quality to do all for himself, and to his own interest: if he fast, or pray, or give alms, or bring forth any other fruit, the center and compass of all, is only himself, for which cause God hates both him and his oblations. Esay, 58. 4, 5, &c. Zacharie, 7. 5. and it were all one for him to be empty, Hosea 10. 1. But all the endeavors and productions of a saint indeed, fall into God's bosom, and pour themselves into his lap, as their first and last, their beginning and end. Non nobis Domine, is their motto: And as Christ has made all that is his own unto them, and done all that he did for their sakes, so do they lay up, and lay out all that is in them for their beloved. He gives them all his merits, and all his graces, and all his glory, as if they were their own; Dono tibi omnes dolores ac labores quos pertuli, quasi rem propriam. &c. And they give back all their fruits, and all their loves only unto him, that he may be all in all, whose goodness is infinite, which he has laid up for all them that fear him, Psalm 31. 19.

CHAPTER 8

This chapter, concludes the song, and therefore is more passionate and zealous, if possible, than all the rest, not only in respect of the church, who earnestly begs more intimate and familiar union with her beloved, whose former affections and kindness she remembers, but not satisfied with them desires a perpetual fruition, not only for herself, but all her members that yet knew him not; nor only in respect of Christ, who promises and grants what she desired both for the building and adorning of herself; and every part of her that was not yet called and sanctified; but likewise in respect of all those foreign and strange nations, and people who admiring the present happiness and beauty of the church, are provoked to emulate and covet the same condition; which is not denied by Christ, in whose eyes she found favor to be accepted, and who graciously advances and encourages her so, that both of them join together in one devout and importunate petition to him, that he would hasten his last coming, which they waited for, and by a happy assumption of all his members to himself, finish and reward their long warfare here, with an eternal triumph in heaven.

Verse 1. {O that thou wert as my brother!} Or, who will give thee to me; Or, oh that any would give thee, which is the usual manner in the holy tongue of expressing wishes, as Deuteronomy 5. 29. Psalm 14. 7. Jeremiah 9. 1. Some interpreters make these words the petition of the old church (that is, the Jewish) wherein she earnestly begs the first coming of Christ in the flesh. Others, make them the charitable request of the new, that is, the universal church for the conversion of the Jews, their brethren: But they are better ascribed to the universal church, and express a continuance of that ardent love to Christ, which she had remonstrated in the former chapter, with whom she desires yet a nearer and more intimate communion and familiarity, until at last, her faith and hope shall be fully crowned, and consummated in heaven: Thus we find that fraternity, or brotherhood signifies the nearest relation and conjunction, and is applied to all things, whether animate, or not, that are most like and most dear one unto another. The wings of the cherubims, and curtains of the tabernacle are said to be brethren, as will appear by the Hebrew of that which we translate one unto another, Exodus, 25. 20. and 26. 3. Thus Simeon and Levi were brethren, twice over in their disposition and fact, Genesis, 49. 5. The like to which we frequently meet in like cases, Job 30. 29. Proverbs, 18. 9. It was not enough for the church to have Christ her brother in respect of his human nature, and the participation of flesh and blood, unless also he did by a nearer and more special favor and union, become her brother by the Spirit of grace and sanctification; which join them nearer than the incarnation itself, as will appear by comparing, Matthew, 12. 50. with Hebrews, 2. 11, 12, 13, 14. And therefore she vehemently longs to be more his, if possible, by the nearest bond that may be, even nearer than that of brothers: and therefore she adds beyond that, this,

{that sucked the breasts of my mother} This is a degree of union and love, which raises that of brotherhood itself. All brethren do not love alike; nor any, according to the ordinary observation, so much as those that are collactanei fed by the same breasts and milk; and that have one mother both to bear and nurse them: Thus Joseph was kinder to Benjamin, than all the sons of his father, because they had not Rachel for their mother, as the other had, Genesis 43. 29, 30. I am bound to love and honor all the churches and saints of God, but chiefly her that brought me forth, and them that sucked the same breasts with me.

{when I should find thee without I would kiss thee} For without, some read, At the door, in the market, in the streets, and for when I should, they have that I may or might find, and kiss thee: The sense is the same which is best rendered of the cheerful and bold readiness of the church to receive and embrace Christ in an open and public profession of him: For this is to kiss him, and is the happy effect of his own Spirit, by which we are not only united to him, but likewise emboldened and encouraged to acknowledge and confess him before men; even though it be to suffer for him, as he did for us, without the gates. Those that did believe in him in the days of his flesh, were weak in faith, and dared not acknowledge him in the streets, for fear of the Jews; but after he had poured his Spirit in so full a measure, they could not be silent, nor timorous; but did everywhere preach in his name, and converted the stubborn nations of the world, to kiss him; that is, familiarly and freely to entertain and profess his gospel, through all parts of the earth, when it was taught and published in their streets, Luke 13. 26.

{yet I should not be despised} Or, also, but, besides they should not despise me. The world is apt to reproach and deride all zealous and forward declarations for God, as Michol did David, 2 Samuel, 6. 28. But these scoffers are so far from dismaying or checking a sound faith, that they confirm it, which grows so much the more earnest from such imputations, knowing that one day those profane Ishmaels shall envy them, whom they now revile: The duty of Christians is so to carry themselves, as to give no cause for them to mock and blaspheme; but if they cannot (notwithstanding all circumspection and innocency) avoid them, then let their feet shake off that dust, and not be offended at them, knowing they have done their duty, and not willingly failed in his service, who endured a greater contradiction and derision from wicked men, than any of his members. Let me add, that some do piously interpret this verse, to be the church's desire not so much for that communion of grace which is distant, and by faith; as of that which shall be more present by vision in the life of glory; which is the eternal osculation and fruition of God, which will never end, nor be despised ever; for then we shall be clothed, as he is, with perfect honor, and all reproaches, as well as sins shall be washed away forevermore.

Verse 2. {I would lead thee and bring thee into my mothers house} That is, into mine own house or mansion, as is usual with us to call, our houses, the houses of our ancestors, or fathers. Tremelius has a right note here for this interpretation, who sets it down as a canon or rule (as was in part observed before) that in this tongue anything that is entire or whole, is called Father, or Mother, and the parts thereof sons or daughters: Thus the church is the mother in her universal latitude of all her members, who here promises all solemn honor and obedience to Christ, whom she would not banish and drive from her, but humbly welcome and entertain his presence.

{who would instruct me} Or, that does instruct me; Others, and thou shalt instruct me; making it the office of Christ to teach, who only is able indeed to do it, inwardly and spiritually, so as both to overcome our natural dullness, and infuse divine knowledge; but yet is pleased to assign that duty to his church, who is the pillar and ground of truth in this respect, that she holds forth and presents that truth outwardly, which only Christ brings to the heart, and makes effectual; so are we said to be θεοδίδακτοι, taught of God, John 6. 45. He teaches immediately, and originally, but the church is instrumental, and subordinate; and therefore not to be despised, but had in great reverence for his sake.

{I would cause thee to drink of spiced wine, of the juice of my pomegranate} Or, of sweetest wine, and the liquor squeezed, or pressed out of pomegranates. This is another expression of her hospitality and kindness to Christ, for whom nothing too precious: The Jews gave him gall and vinegar, and there is a woman that has a cup full of abominations and filthiness, which she gives to drink, Revel. 17. 4. But the true church provides better entertainments, feasting Christ royally with her choicest graces, and returning to him the best fruits of holiness and obedience. Some think there is a metalepsis, or an hypallage in the words, and that the order and person is inverted, which should rather be expounded of Christ, who teaches, and by teaching fills us with the pleasures of his house, as with the rarest wines and banquets: And so it is true indeed, that Christ does, by the comfortable dispensations of his word, nourish and delight his church, as he promises, Esay 55. 1, 2, 3. But yet this bounty of his does not deny nor exclude our duty, and gratitude; who should bring forth a proportion of our spiced wines and pleasant things, that we may both glorify him, and edify our brethren. Who seeing our good works may, &c.

Verse 3. {His left hand should be under my head, and} &c. This whole verse we had before, Chapter 2. 6. which is repeated here, to show, that in all states the church needs the protection of Christ, whose embraces should be with both his arms, that so her fainting head and heart may be strengthened and revived by them. By right hand and left some will have meant, the two great ordinances of magistracy and ministry, which are not only pledges of Christ's tender love, but likewise the pillars and master-posts of the church; for whose stability and preservation we should continually pray, because we ever stand in need of them, that we may live quiet and peaceable lives in all godliness and honesty, 1 Tim. 2. 2. It is to be observed also, that in this duplication of her prayer, she ascribes all to Christ in both places; not so much as mentioning herself, as being without him unable to do anything, but by him all things, Philip. 4. 13. Thus is S. John called the beloved disciple, the disciple whom Jesus loved, without any the least memory of his love to Christ; not but that he did love without question, to the highest measure; but yet not so much as he was beloved, for so much he could not, nor indeed at all, but that he was loved first.

Verse 4. {I charge you, O ye daughters of Jerusalem, that} &c. This adjuration is here repeated the third time, but with some little diversity from the former, changing the particle of commination in the Hebrew, which is, if, Chapter 2. 7. into an interrogative; why should ye stir, &c. both which our English and the Vulgar Latin have expressed in the same form of prohibition, or negation, that ye stir not, &c. If we consider it as a demand, or question; it teaches the unprofitableness, the ungainfulness of provoking and displeasing the Lord Jesus Christ; There is no reason that any should provoke him, for they shall get nothing by it, but lose infinitely: But if we read it, as a charge, or prohibition, then as the former annotations, it contains our duty, that we should not give any wicked offense to Christ, so as to interrupt his rest and communion with Sion, nor any uncharitable offense to Sion, so as to startle and discourage her from seeking Christ, or from enjoying Christ: Which they do that either, when young converts flock and come in to her assemblies, ensnare and stop them; or else, that when things are decently settled and reformed in the church, are always obtruding their humors, troublesome changes, and innovations.

Verse 5. {Who is this that cometh up from the wilderness leaning upon her beloved} We have had this admiration likewise before, Chapter 3. 6. which is here (as the rest) repeated for the greater elegancy, and declaration of that love which is never satisfied. Some would have it to be the speech of Christ, who as he pities the comfortless estate of his church, her state of blindness, infidelity, tribulations and the like, which are her wilderness, Esay 40. 3. Ezek. 19. 13. Jerem. 2. 6. &c. so he glories and rejoices in her ascensions and deliverance from it. But let us choose rather as we have done before to make it the wonder and rapture of those glad spectators and friends of the church, the blessed angels, &c. who do here again break forth into joyful acclamations and praises of her blessed condition. There is some variation in the versions; Some read instead of from the wilderness, all in white, following that λελευκαθισμένη which is found (God knows by what irreption it came thither) in some copies of the LXX. instead of ἀπὸ ἐρήμου which the Complutens. edition receives. And as they erred in changing words, so likewise the Vulgar Latin have in adding, who insert without any ground in the original, the Deliciis affluens; which is a redundancy that they have no excuse for but this, that the same Hebrew word may signify both, and that because it is of a doubtful, and difficult construction, they took in both, lest one should not be enough: True indeed, the word is very hard, being (as the learned note) rather of an Arabic extraction than an Hebrew of the Hebrews, and not found elsewhere in all the Scriptures. But how this can be cause enough for their superfluities and needless additions, let the reader judge; such an excrescency might have been pardonable as a scholium, or annotation, but no reason it should be admitted into the text itself, which should be kept simple and unmixed in all its effusions. Yet it is not only they who are thus uncertain, and imperfect; for the LXX. and others are no less various; In some copies we find ἐπιστηριζομένη, in others ἐπιστηθισμένη, which are rendered as variously, but yet always with a true and proper respect to the fountain, which may answer both: For the word not only may bear that leaning upon, or cleaving to and adhering, which our English Bibles have chosen, but also the other of recumbency, or, lying in the bosom, which we find in Origen and Ambrose, and so at once remonstrates both the faith and love of the church, whereby she both leans upon Christ as her foundation and support, and likewise rests in him as her joy and delight. Thus did John lie in his bosom who was his beloved, John 13. 23. & 21. 20. and thus are we commanded not to lean on ourselves, Proverb. 3. 5. but to make the Lord our support, who is able to uphold us, Jerem. 10. 23. and without whose supportations we are apt (as the weak vine, without her wall, or poles) to fall and sink. Hence it is that the church even in her greatest strength and glory, is yet presented leaning upon her beloved, not in pretense, and presumption as they did, Mich. 3. 11. but by a faithful and real dependency, by which being unbottomed of herself, and without any foundation but what was rotten and airy, she twines about Christ, and relies only upon him, who is mighty to save. So that devout author, Nimirum ut non timeat timorem hominum, ut non deficiat in tribulationibus quae illum invenerunt vel inventurae sunt, atque persecutionibus inimicorum visibilium vel invisibilium, paganorum, Judaeorum, haereticorum, & spirituum malignorum: Quomodo enim inter haec omnia subsisteret, nisi innixa esset super dilectum suum, & solius Christi auxilio confideret.

{I raised thee up under the apple-tree} Or, I will, as some who would have the words to be spoken by the church unto Christ, signifying her resolution to attend upon him, and solicit him by her prayers, and such acts of faith as look upon him dying for her on the cross, which they will have to be meant by this apple tree. Credendo te esse passum sub cruce excitabo frequentibus precibus ut crux tua mihi sit veniae, gratiae, saluti. But this is not so congruous and proper a sense, as that which applies the words to Christ, whose grace alone did and does raise up his church, depressed and fallen under the apple-tree; that is, either lying in a poor, unpitied estate, Ezek. 16. 5. almost desolate and ready to perish as Elijah under the juniper-tree, 1 King. 19. 4. or else lying under the tree of offense after eating the forbidden fruit (which many will have after the old tradition to be an apple-tree) and not able to raise herself, until assisted by him, who bare her sins in his own body on the tree, 1 Pet. 2. 24. which tree some will have to be an apple-tree too, nay will have it to be a graft or slip of that tree in Paradise, which they fancy to have escaped the flood, and time (which is as great a destroyer) and being (by what means is unknown) removed into Judea, grew and continued there even to our Savior's passion, who was crucified upon it. Sed haec incerta & Apocrypha, says the Jesuit, may we not add, λῆροι, and τερετίσματα, incredible and ridiculous.

{There thy mother brought thee forth, there she brought thee forth that bare thee} The Vulgar Latin differs and goes as wide from the Hebrew, and our translations here, as in any place; but yet is not uncapable of a true and pious explanation, for as the prophet speaks of Israel defiled under every green tree, by her idolatrous prostitutions, so is it no less to be complained of, that under that unhappy tree, was not only Eve, but all the living, of which she was the mother, corrupted and deflowered; From which original vileness, she is only freed and delivered through Christ: who descending from her according to the flesh, made her indeed the mother of the living, whose womb had else been both the murderer, and the grave of all her posterity.

Verse 6. {Set me as a seal upon thine heart, as a seal upon thine arm} Some will have these to be Christ's command to his church, naturally following as her duty, from the consideration of the former benefits, which should never be forgotten, but kept thankfully and dearly in her heart, as a thing most precious and peculiar, and testified in her whole life and practice, whereof the arm is both the emblem and instrument. Pone me intus, me jugiter cogitando; pone me foris, propter me strenue operando, ut pia cordis interna cogitatio in externam brachii operationem emanet. Christ would have us so to remember him to be conformable to him, receiving his image and impression as the obsequious wax does the whole figure and example of the seal, 2 Cor. 4. 10. that so we may be approved and owned by him, and not admit any into our hearts, but himself alone. So Hug. Cardin. elegantly and largely. Volo ut mei pro te crucifixi memoriam habeas, ut per te nihil nocivum intret aut exeat, ut mihi soli arcanum cordis aperias; ut speciei meae in te similitudo resultet; ut mei character amoris te ab omni alieno discernat, &c. By the way let us note that, that is to be done spiritually, not superstitiously; that is, by receiving Christ into the heart, not by carrying, idolatrously, abused crucifixes, or pictures, and medals, that are pretended to resemble him; but rob him too often of his glory. But the words may rather appear the church's, because of their masculine idiom, which some more largely render, Pone me O vir; or, O spouse, and in this application they show her earnest desire after further assurance, and confirmation of his love; that being her high priest, he would carry her upon his breast, and upon his shoulders too, as Aaron did the tribes, Exod. 28. 11, 12, 21. that so she might be kept dearly and safely from all enemies, and never be forgotten by him: The use of rings and seals among the Jews is illustrious in Scripture, which tells us that they wore them not for ornament only, but 1. As monuments of love, in which they inscribed some name or character of that which they held most precious, Jerem. 22. 24. Esay 49. 16. &c. Psalm 137. 5. as some expound it, who read not as we do, (her cunning) for that is but a voluntary supplement, not a part of the text) but her seal or ring, &c. 2. As instruments by which they did ratify anything, or desire to keep it safe, so Esth. 3. 12. and 7. 10. 1 King. 21. 8. Neh. 9. 38. Matth. 27. 66. &c. In both which respects the church begs to be remembered, and preserved by Christ, whose foundation stands fast, and has as fast a seal, 2 Tim. 2. 19. which seal (as St. Ambrose has noted) is threefold, Signaculum Christi in corde, &c. Christ seals us in the heart, that we may love him, and in the forehead that we may profess him, and in the hand that we may declare and practice what we believe.

{For love is strong as death} There is an elegance and sublimity in these words and the next, which are matchless by any of the highest poets that ever celebrated their imaginary Cupid: Those trodden sayings of, Omnia vincit amor, &c. are but flat and weak fictions, to this sacred ravishing truth; which presents divine love as in her chariot of triumph, victorious over that which conquers and spoils all the world. There be several illustrations and paraphrases given of the words, which all at last concur and meet in one center; That spiritual heavenly love is inexpugnable, and unconquerable. If we read them relatively, and with dependence on the former part; (as the rational particle, For, seems to require) then they may either express her vehement and impatient longings after full communion with Christ, as if she should say, For I shall die unless you grant my desire, or else her bold and magnanimous resolutions, that to become more his, she will not refuse to die for him; Her love is so strong and constant, that even that which terrifies and destroys all else, cannot her, but she despises the prince of terrors, death itself. But some interpreters instead of For, read Since, or Seeing that, or Forasmuch as, which though they would constrain to another sense, yet methinks nothing can be more consonant either to the words or context, than that which is given above, wherein the irresistible and undaunted vigor and courage of holy love and desire after Christ, is exalted to the highest. It has been known among men, that some affections have been so rare and faithful, as to wish and rejoice to die that they might excuse their friend: So Jonathan would have done for David, and David for Absolom: So did Saint Paul find some Christians that would have lost both eyes and life for him. But these were but the least degrees of that glorious fidelity which divine love begets where it is infused from heaven: It makes, like death, a glad separation betwixt the soul and body, so that men are content to quit all that is carnal and earthly, that they may enjoy heaven: It makes willing to forgive those enemies and injuries which seek our lives, and to cover and bury all offenses, which else death and the grave itself cannot smother: It is like that senseless drunkenness, Prov. 23. 35. which (but in a better manner) makes us not feel when we are wronged; but rather bless those that persecute and kill us: Briefly, it makes a man negligent of his own life, that he may serve and please him that is loved, as they that by not regarding their lives unto the death, are said to overcome death by the blood of the Lamb, and by the word of their testimony, Revelat. 12. 10, 11.

{Jealousy is cruel as the grave} Or emulation (as the Vulgar Latin) or zeal (as others) is hard, as hell, that is, the grave, or the state of the dead, for so that word often signifies: As charity is something more than ordinary love, so is zeal or jealousy a higher pitch of charity. There is an evil wicked jealousy, Jam. 3. 14. &c. but this of the church's cannot be so, though expressed here by something that may seem improper and less decent, especially if rendered as I said the Vulgar Latin has it, Hell, instead of the Grave, which for not doing, the angry Jesuit would fain lash Tremelius, and the Novatores as he calls them; Quorum interest (says he) ut nullus sit infernus, ideo & hic, & alibi sepulchrum interpretantur, plerumque ineptissime: But let him blow and cool himself; the learned know that the original word must needs bear that construction (of a grave) many times in holy Scripture, and particularly in this place, where it is made the strange but fit comparison of love towards Christ, not for the uncomfortableness and saddest part of it, but for the impartiality and unsatiableness which is never filled, Prov. 30. 16. & 27. 20. Esay 5. 14. which as the Latins intimated in their Avernus, ab avendo; so do the Hebrews in שאול whose root signifies to crave or ask, as if never satisfied: yet is divine love as restless, and as hard to be pleased, as that greedy appetite and womb of death, so that she never can be quiet, but consumes herself (Psal. 69. 9. and 119. 139.) until filled with God himself. Ignitus amor semper meditatur nova, & semper insueta componit: Impatiens namque cum sit, cogitare non desinit quomodo ardentius diligat, diligatur dulcius, fortius teneat, familiarius conversetur: Nil secum amari vult, solius cordis concupiscit possidere principatum: Hinc Zelotypiae, hinc querimoniae, hinc amoris murmur, ingeminatio verborum, & absentiae intolerantia. Nec à clamore vox, nec gemitus à corde, nec ab inquisitione solicitudo, nec ab intimis conquiescit desiderii ardor, nisi per praesentiam dilecti: Qui namque ferventius diligit, fatigatur vehementius, quamvis ipsum amoris immensitas non permittat considerare laborem.

{the coals thereof are coals of fire, which have a most vehement flame} Or the lamps, flames, beams, darts, wings thereof (or winged darts as the LXX. in their περίπτερα) are of the fire of God; that is, most vehement and ardent, after the idiom of that phrase in holy Scripture. Nothing is more usual, than the metaphor of love and fire, because the one works, burns, shines, flies and mounts upward, as the other; I mean, if it be such love as this, heavenly and spiritual, else it descends and returns to hell whence it came, Jam. 3. 6. But this gross sulfurous fire (like that in the kitchen by the purer beams of the sun) is both mastered and extinguished by the holy rays of grace, so that no sparkle of it is suffered to burn in the soul. Bona charitas (says St. Ambrose) habens alas igni ardentes quibus volitat per pectora & corda sanctorum, & exurit quicquid materiale atque terrenum est, quicquid vero sincerum est probat, & quod contigerit suo igne meliorat, &c. This was that blessed fire which Christ promised to send, Luke 12. 49. wherewith when Peter was warmed he became bold and resolute for his master, not denying him as he did by the fireside before, Luke 22. 55, 56. but freely and openly preaching in his name, when forbidden, and threatened for it. This was the fire which changed Saint Paul's rage into true and heavenly zeal, burnt up all his inward lusts and outward discouragements, so that he became like a wedge of gold in the furnace, nothing else but love and charity. This was that fire which was the spouse's fever and sickness in this book; In which sense to be sick is the only health, and the reason why so many consume and perish amongst us in these lukewarm, nay these frozen days, is, because they are not sick of love. Deest ignis, as that stout martyr-bishop was used to say, and therefore iniquity and death abounds.

Verse 7. {Many waters cannot quench love, neither can the floods drown it} The waters here are the emblem of afflictions, as commonly in Scripture, Psal. 18. 16. and 69. 2. and 42. 8. and 144. 7. whose floods and depths, though they be great (for the dragon spouts them out continually upon the church. Rev. 12. 5.) yet can they neither quench nor abate her love; but it grows, and increases by such extinctions; As lime is hotter in water, and the prophet's miracle more glorious, 1 King. 18. 32, 33, 34, &c. so does that love which is directed upon God get strength; and becomes more intense when most afflicted. Alit unda flammas, quoque prohibetur magis, magis ardet ignis: Thus did the apostle boast and glory of his flames, which no deluge, no inundations, no cataracts of misery could diminish, Rom. 8. 35. but they did still wax stronger and stronger, until his enemies were ashamed, and wearied. And this is that which manifests the sincerity of love, which blushes to acknowledge any difficulty in anything that is done indeed for God; and therefore the more that duties are discountenanced and hated, the more craggy and rough and dangerous the way to Christ is, and the greatest oppositions and stumbling-blocks the more does her forwardness and violence grow, and she calls it her happiness, that her kindness to her beloved, may be seen pure and clean through so many clouds. Thus heroical Luther in an epistle to Hen. 8. of this kingdom, speaking of those abominable slanders wherewith his name was blasted abroad: Si absque animorum suorum damno fieri posset ex omnibus tuis audirem, Lutherus pascitur convitiis. These black waters instead of cooling his zeal, intend it: His love to truth, like the universal scepter of death, lays all other things at his feet. Seu sparsa aspergine lymphae grandior insurgit, laesusque irascitur ignis. Oh what shall be able to quench the eternal love of God? how insuperable and vestal is that affection which he bears towards his children in the Lord Jesus Christ? That is such love as none but the zeal of the Lord of hosts can equal, none but the sins of devils can forfeit or lose.

{if a man would give all the substance of his house for love, it would utterly be contemned} Or all his riches, or all his life for love, that is not to buy or purchase love (as some expound it misapplying the article, It, which they refer not to substance as it should be, but to man, who they say (truly indeed) would be ridiculous, if like Simon Magus, he should imagine to make a bargain, or drive a market for love, which cannot be bought with money) but to bribe or corrupt love, which they that think to do, shall be utterly contemned, or be as nothing; because they that love Christ truly, account all as nothing for his sake; and therefore they that would give all their substance to tempt or violate such love, they prevail nothing, ἐξουδενώσουσιν αὐτόν, as the LXX. reads it. Thus the church sings her old song still, and as before she preferred his love before wine, Chap. 1. 2. so here she is ascended higher, and looks down with a holy scorn and indignation upon anything whatsoever that might seem either to force, or flatter her out of her loyalty to her beloved: Go and offer your gold, good devils, and your empty glories to others; go and fright others with your fire and waters; (those two merciless elements) contemnendo contemnentur, for my part, I disdain and deride them all; This is the resolution of my love, qui neque vi ulla, neque fraude expugnari potest; nor shall all your substance, nor all your lives, nor all your terrors, either compel or allure me from it. Demas forsook the apostles for this present world, and so too many do, that daily follow him, and would not deny the devil himself, though upon lesser rates than he offered once; Give them power, and wealth, they will be anything; they will follow Christ if they see loaves and miracles, John 6. 26. but if the conditions be harder, and they must lose anything by him, they like not such terms, Luke 18. 22, 23. Then with the vine and the olive in the apologue, they cry, shall I leave my fatness, and sweetness, &c. Judg. 9. 10, 11. How little do these men esteem or love Christ? and how poorly requite him, who became poor and emptied himself, that they might be rich and full? How far are they distant from that generous and noble spirit, which should dwell in every Christian, who should not sell his birthright, his paradise for all the world, but should part with all the world for it: disdaining the gain of all as dung, Phil. 3. 7. that he may obtain Christ, and suffering the loss of all that he may gain that better substance, Heb. 10. 34: For they know that if they part with anything for his sake or their brethren's, though it be life itself, they shall not be losers, Luke 9. 24. 1 John 3. 16.

Verse 8. {We have a little sister, and she hath no breasts} Divine love and charity has two branches, both which spread and flourish here; The higher branch which rises up towards God, we found in the verses next before, and the lower which spreads as a shadow to others we now find here; wherein the church of the Jews (as it is generally agreed) testifies her tender care and respect to the poor Gentiles, who yet sat in darkness, and the shadow of death: This mercy is notable in the very title of sister, with which she honors her, but more diffused and illustrated in the other motives and petitions which she prefers for her. First by setting forth her low and ungrown estate, being yet little, and immature: secondly, by engaging Christ to pity her, taking him into the same relation with herself, we have a little sister; she is not only mine by covenant, but yours also by adoption, and therefore as you have remembered me, so let us not forget her. Thirdly, by declaring her poverty misery and that she wanted breasts; that is, pastors and teachers to feed and nourish her, who like so many paranymphs to a virgin-bride, might adorn her and lead her to Christ; having her breasts fashioned as themselves had, Ezek. 16. 7. So that by these breasts we may solidly understand the established ministry, and settled officers of the church, from whom the sincere milk of the word is sucked, and all that spiritual nourishment, and consolation is derived, by which she is supported; and without which she is yet imperfect, and has not attained her uberty, and maturity, but is as an infant in her minority, incomplete and unfashioned.

{what shall we do for our sister} That the Jews knew of the Gentiles' conversion is manifested by those many testimonies and prophecies of Scripture, which though all received and understood not, yet without question they were not wholly ignorant of; For the prophets were diligent both in searching into it, and in speaking of that grace which should come unto the Gentiles, as we read, 1 Pet. 1. 10. And therefore the wiser, and more godly part of the Jews were very mindful of them, and desired their reduction: witness this Scripture, which is full of charitable care and solicitude for them, as if they consulted with Christ, for some choice and excellent mercy, what shall we do? what graces desire? what furtherance yield to them? Alas! it is a sad thing to see so many sons, such a multitude of children in her, and yet no breasts to comfort them: what can be a greater misery, a more grievous plague and judgment? It were better to have gone utterly childless, and have had the miscarrying womb, than to be with breasts dried up, and unable to keep from starving: Teneram sobolem uberibus frustra inhiantem exhalare animam in sinu materno vix humanitas sustinet: We cannot but commiserate so woeful a state, and labor to help her what we can; See, and consider this love, O you people, and be not ungrateful to her, who thus kindly remembered you. O pray, and beg, and long for them that they also may find compassion in their dispersions, and all Israel may be saved, 2 Chron. 30. 9. Phil. 1. 8. This is true charity indeed, which regards both the objects, God and our brethren, according to that great example which Saint Paul gives us, who having highly professed his unchangeable love to God, from which nothing could separate him, Rom. 8, ult. proceeds in the next chapter, to that solemn and matchless declaration of his affection towards his brethren, Rom. 9. 1, 2, 3. And they that would be perfect must go and do so likewise.

{in the day when she shall be spoken for?} Or, wherein speech shall be of her, or unto her, or against her. The day of grace is not always at hand; he who is the Lord of time and seasons, has ordained and appointed such opportunities according to his own pleasure: As he came in the fullness of time; that is the time decreed and predetermined by himself; so did he ordain a time, and set a day, for the visiting of the Gentiles, that they might be gathered into a settled church, and called into the communion of the covenant of grace by the gospel, which should be revealed. This day was foreseen by them whose eyes the Lord was pleased to enlighten, and they rejoiced in it though afar off; how much more cause have we to magnify and bless that sun of righteousness who brought light to the Gentiles, and glory to his whole Israel.

Verse 9. {If she be a wall we will build upon her a palace of silver} Here we had need of an Oedipus, a Daedalus to direct, for no greater obscurity nor disagreement in all this dark song, than here: Tot explicationes, quot interpretes; As many several senses, as there be translators, which are not a few. Some read, when a wall shall be built, &c. So Tremelius enlarges the Hebrew, which Piscator calls aliena supplementa, & coacta; and therefore he adheres to the usual version, which is closer to the fountains: For, we will build, we find in the Vulgar Latin, let us; or we may at least after the subjunctive of the LXX. οἰκοδομήσομεν. But these verbal syllabical diversities are nothing, compared to those of the matter and sense, which have torn the verse into all notions both of good and bad. For some would have the words to proceed from the enemies of the church, who take counsel together against her, and combine to pull down her walls; and that if not by force and open hostility, yet by fraud and policy, raising against her those silver palaces, or forts spoken of, which they will have to mean corruption and bribery by gifts and riches, with which they will seduce and destroy her; according to that old Pythian rule given to Philip, Ἀργυρέαις λόγχαισι μάχου, καὶ πάντα κρατήσεις. But this interpretation cannot but seem violent and wrested to all: Others better consent that it is still the speech of Christ and his church, contriving some good for the uncalled parts of the nations, but yet they cannot join hands about the application and purpose of it. For by this wall, some will have magistracy and civil government to be intended, which like a rampire that is strong, and high, and close, defends the church: and by Door in the next clause, the ecclesiastical officers and ministers, who are to open and shut as Christ has appointed; and to be received and embraced, that they may work the work of the Lord without fear, 1 Cor. 16. 10. Others again, will have the words to be comminatory, and full of terror to them, that if they continue (what they had been) as a wall to defy, to resist holy motions and warnings, and separate themselves by their obstinate iniquities from God, so that he may λαλεῖν πρὸς τὸν τοῖχον speak to the wall as well as unto them, then he would lay sore and heavy judgments and burdens upon them, which they will have to be phrased by building palaces of silver, because in Seneca and other authors, imponere tributa, is the same with Inaedificare: But if they will open to him, and receive him into their hearts by the door of faith, then he will establish and confirm them as with boards of cedar. But lastly others, (and the best of all doubtless to the text) will have them to be words of tender love and providence: and that as in the letter they are but elegant circumlocutions and similitudes which express (as Grotius says) Egregii curam mariti, their care of providing a worthy husband for their sister, so spiritually they signify, that Christ and his servants will be wanting in nothing, but do all for her that they can in her respective conditions. They will make her a wall first, give her a foundation and a name, separate and divide her from others, and when that is done, they will enlarge her, and increase her beauty so, that (as that emperor said of Rome, invenit lateritiam, reliquit marmoream) from poor, and weak, and contemptible, she shall become, strong and glorious, and the house of the great king, Psalm 48. 2, 3, 4.

{And if she be a door, we will enclose her with boards of cedar} That is, say some, if she be wavering and unstable as a door that turns to and fro, then we will strengthen and confirm her with holy precepts, and instructions. Others, seeing she is, or when she is a door (the gate of heaven indeed) then we will carve and paint upon her the remembrance of my name and goodness, as they used to do over their gates, Deut. 6. 9. and to this sense the LXX. read it, διαγράψομεν ἐπ᾽ αὐτῆς. Further, some read, if she have a door, that is, if she come to be anything perfect and complete, as houses are, when the doors are set up (which is one of the last works in building) then will I compass her with my everlasting mercies, and preserve her walls and her gates, that the gates of hell shall not prevail against her; but a great and effectual door being opened 1 Cor. 16. 9.) notwithstanding all adversaries, the righteous nation shall enter into her, and she shall be made a habitation for God through his Spirit; her walls salvation, and her gates praise.

Verse 10. {I am a wall, and my breasts like towers} Or when I shall be, or I am become a wall, that is, grown up and waxed strong in faith and love; and not only now a wall, but a complete fabric; for like so many towers, now my breasts are fashioned, and are made both beautiful to myself, and helpful to others. Others read, I will be, or I desire to be a wall, and so make the words an obedient answer, or satisfaction given by her, wherein she accepts their good wishes and purposes, and covenants on her part, that she will preserve that great Depositum is concredited to her, as walls and towers preserve the city: And in this she is an excellent pattern and example of that humble dutifulness and obedience, which all the members of the church should imitate; who like living stones should not be deaf to the voice of Christ, but rise up and grow when he calls by his Spirit into that mystical wall or tower, whose cornerstone Christ Jesus himself is, the foundation being the apostles and prophets, in whom all the building fitly framed together groweth unto an holy temple in the Lord, &c. Ephes. 2. 20, 21, 22.

{Then was I in his eyes as one that found favour} Or, from that time I shall be, or I was as one, that had found favor, or peace. Which words are either to be looked upon, as the effect and issue of her being built up through Christ, or else as the cause of it; which is nothing else but the free grace and mercy of God; who when we were enemies and rebels against him, did yet work peace and reconciliation for us, Rom. 5. 1. and 10, when we were stones despised and refused, did choose us to be precious in his sight, not suffering us to perish among the rubbish of the world, in the blindness and crookedness of our hearts, but digging us out, and polishing us for his own temple did exalt us into a spiritual house, &c. 1 Pet. 2. 4, 5, 6, 7, 8, 9, 10. We cannot omit that Tremelius does here go alone, and reads singularly, propè consecuta, I had almost gained favor in his eyes; wherein though he depart from other translations, and perhaps from the rigor of the Hebrew text, yet his observation and note makes amends for his separation, which is, that the church being now thus settled and composed, rejoices in her own happy condition, though it be not absolutely perfect: She was not yet fully complete, nor yet far off from it; which was a great blessing, as she confessed, and so should be acknowledged by all her members who are bound to praise the Lord for any inchoations and desires of truth and peace, though yet not arrived at the full measure and consummation thereof; if it be but propè, nigh at hand, and a little way off, they should bless him for it, and by hope and patience possess their souls until they enjoy all, and from the porch be brought into the chamber of presence. So that learned man, very piously and devoutly, Non procul absum ab illa tranquillitate & felicitate, de qua nunc laboro tantopere; jam videor mihi in limine ejus versari, &c.

Verse 11. {Solomon had a vineyard at Baal-Hamon} These words down to the last verse are most fitly applied to Christ, who in them, first is pleased to commend and extol his church, and then after to exhort and admonish her; which is the art of true rhetoric, since nothing is so likely to incite and kindle ingenuous natures, as praise and honor. Now this dignity and worth for which the church is magnified, is advanced by comparison, which is taken from the riches and fertility of the choicest vineyards in Judea, of which no question but Solomon's was one. The word for vineyard is generical, and may be extended to all sorts of rural possessions, whether, orchards, gardens, &c. For Baal-Hamon, some read, a country which has much people, or is populous; changing the proper name into two appellatives, whereof the first half signifies to have, and the latter, a multitude: others turn it, in a fruitful place, not with respect to the grammar so much, as the sense; because (say they) it must needs be a fruitful place that is able to keep such multitudes: But we need not these compulsions, whereof none can be more significant or useful, than the proper and native reading; it being asserted by the great Grotius and others, that such a place there was not far from Jerusalem; which is more probably meant here, than that Hamon in the division of Naphtali, whereof we read 1 Chron. 6. 75.

{He let out the vineyard unto keepers} Or gave it to be kept, as God did Paradise unto Adam, Genesis 2. 15. and as David did his vineyards, 1 Chron. 27. 27. It is not possible for any magistrate to discharge his whole duty personally; though never so vigilant; and therefore lower officers may be admitted by the supreme both to counsel and government; which are called, ἡγεμόνες ὡς δι᾽ αὐτοῦ πεμπόμενοι, 1 Pet. 2. 14. And the prophet calls them watchmen, Esay 62. 6. which they are in their several stations, and should take heed to their political flocks, that they keep them safe, and in due obedience to the chief shepherd.

{Every one for the fruit thereof was to bring a thousand pieces of silver} Or, A man was, Heb. whose איש is often distributive, Exod. 32. 27. Psal. 1. 1. Some read In, instead of, For the fruit, and for Pieces, shekels of silver, which were their common money, and a name both for weight and coin, being in value answerable to our half-crown English. Now by this that every tenant was to pay so much yearly, it is conjectured, that every one of them held as much ground, as would answer the plantation of a thousand vines, which could not be much; and therefore the profit was infinite from such a quantity, and more than ten times so much of the best land in Europe will afford. Now to make good this conjecture, we have cited that of Esay 7. 23. where those fruitful places that could receive and cherish a thousand vines, are said to be worth a thousand silver-rings, that is, so many shekels, as Tremel. supplies. Well was this land called, a land flowing with milk and honey; for what most praised piece of the world can boast the like gratitude to the most careful husbandry? It being after this proportion most demonstrative, that so much land as was capable of so many vines was equal to above six score pounds per annum, after our valuations.

Verse 12. {my vineyards which is mine is before me} Here now follows the other part of the comparison, the ἀνταπόδοσις: in which Christ opposes his vineyard (his church) of which, Esay 5. 1. and 27. 3. and 21. 33. Psal. 80. 8. &c. to that of Solomon's, which is inferior to it in many respects. Such are 1. The propriety of it, it was his own, given to him forever as an everlasting inheritance, Psal. 2. 7. Solomon's was but temporary and mutable. 2. It is ever before him, but Solomon's was not; his eye and presence was confined, and though as a king he had long hands, yet they were limited and circumscribed: He could not see, nor correct all disorders and errors in his vineyards; but Christ could in his, who is always with his church, Matth. 28. 20. and always walks among her candlesticks, having engraven her upon the palms of his hands, and her walls being continually before him, Esay 49. 16. That is, not only under his knowledge, and under his power, as that phrase signifies, Genesis 13. 9. and 20. 15. and 24. 51. &c. but likewise under his constant never-slumbering charge and protection. So Vatablus reads, for before me, Mihi curae est; and so we find the phrase used frequently, 2 Sam. 7. 29. Esay 40. 10, &c. Oh, how does it concern her to walk and live being ever in his sight! As her state and wants are always before him, so should his judgments be before her, 2 Sam. 22. 23. And so should her faith and comfort be strengthened in the sense of his unchangeable kindness and regard towards her. Noli dubia esse de salute tua, cum numquam possis elongata esse de conspectu suo.

{Thou, O Solomon, must have a thousand} Or let there be a thousand (that is shekels) for you, O you better Solomon; who better deserve that title, having eternal thoughts of peace to us, and being the prince and God of peace, Esay 9. 6. Heb. 13. 20. The Vulgar Latin translates the word, but corruptly, as her best interpreters acknowledge; for instead of the vocative (O Solomon) they read either the nominative plural, or else the genitive singular; neither of which are scarce good Latin, nor good sense, though they would excuse and defend the latter, telling us that pronouns possessives are often resolved by the genitive, as in Plautus we find, Tuum aedituum Apollinis, &c. But this is a criticism, which I believe never came into the thoughts of that translator. By a thousand, we may understand any large measure, or number indefinitely, for so do the holy Scriptures use to express any greater multitude or quantity, 2 Sam. 18. 2. Revel. 20. 4. And it teaches that the first and chief care should be to please our great prince with bringing forth much fruit, Matth. 21. 33, 34. We should abound in works of faith and holiness; and as he blesses our flocks, and substance so, that they bring forth thousands, and ten thousands in our streets, Psal. 144. 13. so should our fruitful hearts increase with the increases of God, bringing forth grapes in his vineyard; not wild grapes, lest he lay us waste, and cut us down, Esay 5. 5, 6, 7. and Matth. 21. 41.

{and those that keep the fruit of it two hundred} That is, all the officers and watchmen, which are set over it, should in their proportion receive a liberal compensation, and recompense for their labors: For Christ does not send laborers into his vineyard without hopes of reward; though the chiefest remuneration is to see their work prosper, and that fruit abounds towards their account before God; yet they shall not shut a door in his house for nought, Malach. 1. 10. Matth. 20. 1, 2. They are συνεργοὶ Θεοῦ, fellow-laborers with God in the spiritual husbandry, and therefore because they dig, and plant, and water with him, they shall receive their own reward (τὸν ἴδιον μισθὸν) according to their own labors, 1 Cor. 3. 8, 9. In which they excel all Solomon's keepers, who had no reward that we read of, or else so small that it is not worth the mention: whereas Christ allows a fifth part with himself, a glory almost like his own, with which they shall shine forever that are faithful in his work, Dan. 12. 3.

Verse 13. {Thou that dwellest in the gardens, the companions hearken to thy voice} This is the last part of Christ's last words here, which are his exhortation to his church, whom he calls the inhabitress of the gardens, because she is divided and branched into many particular congregations, which are no less delightful to him, than so many Edens or Paradises. Now the exhortation is double, whereof the first is but insinuated, not formally expressed in those words, the companions hearken to thy voice, or while the companions hearken, &c. implying that it is her duty to instruct and teach them, not to lord it over them, being her companions, not her servants, or handmaids, and therefore partakers of the same precious faith and grace with herself, 2 Pet. 1. 1. And likewise that it is their duty to hearken and learn from her with all ready attention, and obedience, (for so the Greek word ἀκροᾶσθαι, and the Latin Auscultare, or Attendere import) that so they may not be (tanquam porci & canes) like so many sottish beasts that despise the pearls and treasures of salvation, but may glorify God in his word, Jerem. 13. 15, 16. Act. 13. 48. and by setting to their seal become a crown of rejoicing to his ministers and to Christ himself, whose testimony they receive, John 3. 32.

{cause thou me to hear} Or cause them to hear me, or, hear thou me: Which various readings are all founded upon the text, and contain as many several observations, which they should learn: First, Ἀκούσον με, as the LXX. Hear, and obey my voice; 2. Praedica me, so Tremelius; Let my gospel be the whole doctrine, and not your own traditions; Preach not yourself, but me; let your sermons flow with the pure waters of life, bring them gold and precious stones, not hay and stubble; μηδαμῶς κίβδηλον, ἢ ὑπόχαλκον, as Greg. Nazianz. No drossy, base, adulterated mixtures. 3. Fac ut audiam illam, so Piscat. and others not far unlike the Vulgar Latin, Fac me audire vocem tuam; which it seems our translators thought most worthy to imitate: and so indeed it is, because it includes that other essential part of God's worship and service, which is calling upon his name, and offering to him that welcome sacrifice of prayer, which he does not here only, but in many other places so often require, and has promised to accept: There must be preaching and hearing his word, but yet not so as to exclude invocation and prayer; for these two should (like those famous twins) grow always together, being the permanent standing ordinances of the church of God, Act. 6. 4.

Verse 14. {Make haste my beloved, and be thou like to a roe} Or, Return quickly, or flee away; not from me, but to me: This is the church's last speech, her Cignaea vox, which we have observed before Chap. 2. 9, 17. but not under that sense and notion which it carries here. Before it was her desire, for his first coming spiritually in his ordinances, but here she begs his last and happiest advent, which she desires may be speedy and sudden; For to fly is Concitatissimum currendi genus; and allows no delays: Rumpe moras, mi dilecte! O tarry not, defer not my beloved; let your expedition and haste be greater than that of the swiftest roes, or harts; that I may see you again, and be translated into your everlasting glory. Thus the Spirit and the bride conspire, and in mutual importunities cry out for that blessed day, Rev. 22. 17. 20. Phosphore redde diem, &c.

{Or to a young hart upon the mountains of spices} Or, O thou that art on the mountains of spices; or the mountains of sweetness, or perfumes: So does this seraphical song conclude, and breathe out as it began in heavenly delights and pleasures; which pleasures are called spices here, and said to grow upon mountains: They are seated on high; as they feigned Olympus, where no storms nor clouds shall ever interrupt or darken them. Here we dwell in bottoms of death; and valleys of misery and tears; but there are eternal hills clothed with joy, and mountains on whose wealthy brows nothing ever springs but life and glory. No Tempe, nor Elizium can be imagined like those mansions, which it has not entered into the heart of man to conceive. Look upon the highest descriptions of those pleasures, and they are but heavy and sensual compared to these. The chiefest of their poets ascends no further, than to that which but only shadows and figures heaven: Behold their Locos laetos & amoena vireta.

Fortunatorum nemorum sedesque Beatas

and again

Largior hic campos Aether, & lumine vestit
Purpureo

and again

Lucis habitamus opacis
Riparumque toros, & prata recentia rivis
Incolimus : Camposque nitentes

and again

Securos latices & longa oblivia potant.

Thus ample and copious are their characters, but alas! narrow and gross when opposed to the the true and perfect rest, and light, and peace, and immortal pleasures, and fullness of joy, which are at God's right hand, and in his presence forevermore. O let us lift up our eyes to those hills! let us aspire and pant like thirsty roes and harts after these mountains of spices, where is nothing but incense, and Allelujahs, and crowns of life: Let us look and haste unto the coming of this day, 2 Pet. 3. 11, 12. As the Jews waited for the first consolation of Israel, so let us wait, and make ready, and watch continually for that day of refreshment; that when it shall come Christ may take us up with himself unto these mountains of spices, and say unto us, Come ye blessed of my Father receive the kingdom: In which kingdom we shall (instead of this) sing a new song unto the Lamb, and to him that sits upon the throne, unto all eternity. Amen.