A paraphrase on the canticles, or, Song of Solomon by the late learned and pious Protestant, Thomas Ager.

CHAP. I.

VERSE I. The Song of Songs, which is Solomon's.

THE Holy Ghost giveth this Title to the Book to draw our Hearts and Affections unto it, that being throughly affected with the Title of it, we might learn the more perfectly to sing it.

Two things here are commended in the Title; First, the Comparison between this and other Songs; Secondly, the Author of it.

The Comparison is in these words, A Song of Songs.

The Author of it in these words, Which is Solomon's.

Some say, it is said to be a Song of Songs, because it was the manner of the Hebrews, in extolling or abasing of things, to double their Words; as when they say, The God of Gods, it is, God above all Gods. And, The Lord of Lords, and King of Kings; it signifies an excel∣lency above all Lords, and an Authority above all Kings. And so also in abasing of things, as when Noah curseth Cham, A Servant of Ser∣vants shalt thou be; that is, a most vile Servant.

But I suppose there is something more to be con∣sidered in the words: For it must be noted, that Psalms and Songs are Arguments of joy and gladness; and singing is a token of joy and deli∣verance, out of some great Affliction and Mi∣sery. When Deborah and Barack had gotten the victory over King Jabin, King of Canaan, they sung a Song unto the Lord. And when the Lord saved Moses, and the Children of Israel, out of the hands of the Egyptians, they also sung a Song. And so it was also when David returned from the slaughter of the Philistines; the Women came out of all the Cities of Israel, singing and dancing with Tabrets of joy, and Instruments of Music.

Now in that the Holy Ghost calleth this Book a Song, he sheweth that there is matter of great joy in it. And seeing it is a Song of Songs, it far surpasseth all other Songs that Solomon made; as also all other Songs in holy Scripture: so that no Song can be match'd with it.

For as to the matter of it, and thing it hand∣leth, it is the Scriptural Communion between Christ and his Church, when she is in the lowest and saddest condition, by reason of her Sin and Misery; even then this Song setteth out unto her the Love and tender Compassion of Christ her Bridegroom.

And as for the manner of setting of it forth, it is in a Dialogue or borrowed Speech, taken from Lovers that are betrothed together in the Marriage knot, wherein the Bridegroom and

the Bride declare their Affections one to another with great rejoycing; the Bridegroom praising and commending his Bride, in that in her misery she looked upon him; and the Bride her Bride∣groom, in that he sheweth pity and compassion upon her. So that this Song goeth beyond all other Songs, in regard of the subject Matter of it, and thing it handleth; the very burden of it being to instruct us in this, That Christ is ours, and we are his, when Flesh and Reason saith the contrary.

— Which is Solomon's.

The next commendation of the Song is from the Author, which is Solomon.

Solomon was a Man besotted in his Life, and stained with many foul blemishes, was not so upright in Heart as David his Father, being drawn away by his Wives to the horrible Sin of Idolatry; yet the Lord passed by his great and foul stains, and made choice of Solomon to be the Pen-man of his holy Spirit, and an Instru∣ment where his Glory should shine. The Lord did not cast off Solomon for his stains and ble∣mishes, but had an Eye still to that good which was in him, whereby he would make him a wor∣thy Instrument to set forth his Praise. How much the practice of Men differs from this Example of God, is easie to be seen, who will presently cast off all that is good in a Man, if he be but any way stained or polluted in his life,

if it be a Man of ever so excellent Parts and Gifts, able to set forth Heavenly mysteries, and do good to the Church of God; yet if he be but any way blemished or defamed, they pre∣sently set him aside as altogether useless, and make no more account of him, than of a broken Pitcher. The Lord did not do this when he saw Solomon in his filthiness, but had an Eye to that good which was in him, which made him useful for the good of his Church.

If God should have followed the Example of Men, how should this excellent Song of Songs have been had? Or how should the Epistles of Paul have been had, if Paul had been wholly set aside for his persecuting the Church? These make themselves more pure than their Maker; else they would not go about to teach the Lord what Instruments to chuse, to set forth his Glory by. They cannot be content that the Lord shall chuse such Instruments as best please him, but must needs have such as best please them, or none at all. Like mad Men, that will rather starve for hunger, than receive any Food, unless it be presented in a silver Dish; and dye for Thirst, if you bring them not Drink in a golden Goblet. All Men therefore must humble themselves, must stoop, and give Honour and Glory to the Lord; and suffer him to make choice of such Instruments as best please him∣self to make his Glory shine, and to raise up his Church with Divine Contemplations. For Solomon, although he was unworthy and unfit

to be chosen for such an Instrument, by reason of his foul stains; yet in regard of his wonder∣ful Wisdom, and great Reach, that the Lord had given him, whereby he was able to borrow Speeches from the nature of Earthly things; to set forth the Lord's mind in Heavenly things, he was a Man excellently fitted.

For God gave Solomon Wisdom, and largeness of Heart, above all Men, his Wisdom excelled all the Children of the East; for he was wiser than Ethan, Henan, Calcol, and Darda. And he spake of Trees from the Cedar in Lebanon, to the Hysop that groweth out of the Wall. He was able also to shew the nature of Fowls, and of Fishes. There was none like Solomon before him, neither after him shall there arise any like him. Solomon was also a Figure of Christ, in regard of his Wisdom, Kingdom, and Glory, and also being a Man of rest; for so the Lord said of him, Solomon shall be his Name, for I will give Peace to Israel in his days.

Now Christ is our Peace, who is also called Solomon.

The Pen-man therefore of this Book being the wisest of all the Prophets, and Christ, whom it concerneth, being the very Wisdom of the Father, and greater than Solomon, there∣fore is this Song commended unto us by the holy Ghost, in the highest degree of Excellency.

Seeing therefore it is a Song, we must learn with all skilfulness to sing it; and seeing singing

is an argument of joy, we must look for no∣thing in this Song, but matter of exceeding joy: So that when we are in the lowest condi∣tion, by reason of Sin and the Cross, yet then the understanding of this Song will raise us up beyond our selves. For it is not only a Song, but the Song of all Songs, composed by Solo∣mon, a Person wiser than all Persons, who figu∣reth out Christ unto us, who is the very Wis∣dom of the Father, and therefore greater than Solomon: And his carriage to be most gentle and loving to us, when we are in the deepest misery, and greatest extremity.

Therefore we must endeavour to learn the Tune and Time of this Heavenly Song, and it will fill our Hearts with joy and gladness.

VERSE II. Let him kiss me —

VVE must understand, that the chief part of this Song is drawn from the simili∣tude of Lovers espoused in Marriage; or else those that have fully finished the Marriage knot. And Solomon being moved by the Holy Ghost, made choice of this Similitude above all other things, to set forth the most excellent Mystery between Christ and his Church, no resemblance being greater to manifest the same; not only in

regard of the oneness that cometh by Marriage, and also the firmness of the Bond (between Man and Wife) that cannot be broken; but also in regard of the Issue and Posterity that comes by Marriage; for even as by reason of Marriage, many Children are born into the World, so by reason of the Soul's uniting unto Christ, are many Children brought to Life and Immortality.

The Church is here represented to come in a pang of Love, but what Church? [Quest.]

Not the Church of the Jews only, [Answ.] but also the Church of the Gentiles: For the Church is to be considered, either generally, or distinctly; either as the Church of the Jews and Gentiles united into one Body, or else the Church of the Jews apart, before Christ's Incarnation.

Now as the Church distinctly considered, desired after Christ that was then to come; so the Church generally considered, desireth after Christ that is come. Therefore the Church ex∣pressing her self here by the desire of a Lover, Let him kiss me; it sheweth the desire of the Bride in all Ages of the World.

But why doth the Bride desire to be kissed? [Quest.]

Kissing amongst Men is a sign of favour and reconciliation. David kissed Absalom, [Answ.] and thereby shewed, that he was reconciled unto him. Moses and Aaron kissed each other when they met, as a token of Friendship. And when Laban departed from Jacob, as a token that all strife was ended between them, he kissed his

Sons, and his Daughters, and so departed. So that the Church desiring to be kissed, desireth she may be assured by his word of his Love and Reconciliation to her. Now there is a two fold kissing mentioned in Scripture; there is a kissing on Christ's part, and a kissing on the Bride's part. Christ kisseth the Bride, when he assu∣reth her by his word that he is reconciled to her, and in Love with her Person, although she be a most miserable Sinner. The Bride kisseth Christ, when she by Faith is reconciled to him, in believing that Christ is in Love with her Person.

Christ offereth the kiss first, in these words, I have loved thee with an everlasting Love. The Bride again meeteth him with the kiss, as soon as ever she perceiveth, and is drawn to believe, that her very Person is intended in these words, This is the first kiss of Christ, which begetteth Faith, and all Heavenly Qualities within us. There are also other kisses that follow where the first is imbraced, when he loveth our Obe∣dience, although imperfect, because we please him by Faith; but this is his antecedent kiss, which respecteth not the Work, but the Per∣son, a most miserable Sinner; and this we ought to believe. And in this sence it is said, Kiss the Son lest he be angry, that is, see that thou thankfully imbrace the first kiss, which assureth thee of the acceptance of thy sin∣ful Person, before thy works are regarded, which truth of God worketh in thee Faith,

and Love to God, and all good works. In this sence also it is said, Salute ye one another with an holy kiss, and, Greet ye one another with an holy kiss; by which holy Kiss is meant the Admini∣string on Christ's part, and the embracing on our part the first kiss. And by greeting and saluting one another, is set forth the highest degree of Love among the Brethren, which is a mutual forwardness in drawing each other by the Gospel to receive the first kiss; therefore the Bride saith here, Let him kiss me, let him assure me in this one point that my Person is in his Favour; which is the first ground and begin∣ning of our Faith in Christ.

But why doth the Bride here desire to be kissed with more kisses besides the first kiss? [Quest.]

Because by the first kiss she is so wonderfully taken up with the Love of her Beloved, [Answ.] that she cannot be at rest without him, but desireth more and more after him. And it sheweth us also the true nature and use of Faith, which is, not to despair, nor be dismayed, under the feeling of the greatest Sins and Calamities; but then when it is at the worst, as a Remedy against all, it teacheth us to humble our selves, and to desire the kisses of our Beloved.

And she addeth farther,

—With the kisses of his Mouth—

Because all the Comforts that she findeth in the day of Adversity, do proceed from the Mouth

of Christ her Beloved. For when Satan rageth, the Law threatneth, and her Conscience accu∣seth, yet then the Mouth of her Beloved is most sweet and Lovely. His Lips are like Lil∣lies dropping sweet smelling Myrrhe The kisses of an Enemy are deceitful, therefore she desireth her Friend. The Law cannot comfort her in the day of distress, therefore she desi∣reth after her Lord. She forsaketh the Servant, and desireth to be kissed with the kisses of Christ's mouth. Now the reason why she desi∣reth the kisses of Christ above all others, is set down in the next words.

— For thy Love is better than Wine.

In which words, she setteth out the excellency of his Love far beyond all his Gifts. Wine is an excellent gift of God, having many excel∣lent Properties in it; it helpeth the infirmity of Man's Body; it is delightful to the Eye; plea∣sant to the Tast; but above all this, the Psal∣mist saith, It maketh glad the Heart of Man. These things she denieth not, but that they are very delightful; but yet she esteemeth them as nothing, in comparison of his Love. Wine also was in much esteem at Marriages, as we see by the Wedding Christ was at, when he turned Water into Wine; yet notwithstanding all these, the Bride is more imflamed with the Love of his Person, than with the Love of

Wine; and the reason she giveth is, because his Love is better than Wine.

Which sheweth us the right way how to have a light esteem of all things under the Sun, which is, to fasten our Eyes upon something that is better. And also, that when we are in the greatest Misery, by reason of Sin and the Cross, it sheweth us what to do, even then to desire the apprehension of Christ's Love; and to assure our selves by Faith, that he speaketh good and comfortable words unto us, and not as the Law and our own evil Consciences doth; these things thou hast done, and therefore thy Misery is just. I say, Christ doth not thus speak to the humbled Soul, but ceaseth then from Rigour, parteth with his Right, and speaketh the words of Grace and Consolation to us. Therefore must we embrace his Hea∣venly kiss with thankful Hearts, and then shall we find by experience that to be true which the Bride here singeth, Thy Love is better than Wine.

VERSE III. Because of the savour of thine Ointments—

HEre it is farther shewed by the holy Ghost, why the Bride doth so much esteem of his Love, and why her Affection is so much drawn to him; it is because of the savour of

his Ointments; his Person is most excellent and sweet; for being anointed with the Godhead, all his Actions became meritorious for her in the sight of the Father.

For it must be noted, that when the nature of Man was taken by the Godhead in Unity of Person, it was filled with notable and excel∣lent Graces; both with all created and uncrea∣ted Perfections, with Wisdom in the Under∣standing, Holiness in the Will, Purity in the Affections, in all points, whereby the Body it self became a worthy Instrument, for the great Work of Man's Redemption. And these the Bride calleth his Ointments, by which he be∣came a Person, whose sacrifice was a sweet smel∣ling savour, not only in the sight of God; but also in the Consciences of all the Elect.

And this anointing of Christ was shadowed in the Law, when God did appoint that there should be an anointing Oyl made of the Oyl of Olives, and other notable Perfumes, for the anointing of Aaron and his Sons, and the Vessels of the Sanctuary; which holy Oyl was to be as a Sacrament of that most excellent sweetness that should be found in Christ, the high Priest of his Church. That even as Aaron and his Sons, being anointed therewith, were made to smell sweet in the Nostrils of the People; so the Godhead did persume the Hu∣manity of Christ, with such most excellent sweetness, whereby the smell of his Actions did make a most pleasant Persume for us in the fight of God the Father.

But besides these Ointments of the Sanctu∣ary, there were other Ointments also that Kings did use, who had (as it seemeth) the fairest and sweetest things that could be inven∣ted, for themselves and their Queens, to per∣fume their Clothes withall; as appears by Queen Esther, who for certain days before she came to the King, perfumed her self with Oyl of Myrrhe and sweet Odours, and other things which were appointed for the purification of Women.

And Solomon also being a Type of Christ, is said to have his Garments perfumed with Myrrhe, Aloes, and Cassia, out of the Ivory Palaces. Now, either of these Ointments, whether those that were made for Priests, or the Perfume that was made for Kings, do serve to set forth the most excellent sweetness that is in Christ, whereby distressed Consciences (when once perfumed therewith) do become an Odour of a sweet smelling Sacrifice in the sight of God. And therefore Christ (under the Figure of Solomon) is said to be anointed with the Oyl of Gladness, because when the Merits of his Acti∣ons are given to the distressed Conscience, it is delivered from the guilt of Sin, and wrath of God: And therefore it is, that the Bride here speaketh of the savour of his Ointments. She looketh not upon any thing of worth in her self, but smelleth the savour of the good Oint∣ments of her Beloved, which are as a Sove∣raign Balm to heal her of all her wounds, and

of infinite sweetness, to drive away the stin∣king and loathsom smell of all her Sins from the presence of God; whereby she comes to be filled with sweet and Heavenly delight.

Which teacheth us the true nature and use of Faith, which is, that when we feel the stink of our Sins, the grievousness of our Wounds, and the loathsomness of our filthy Nature; not then to look after any worthiness in our selves, but only to smell to the sweet and precious Ointments of our Beloved; which being pre∣sented before the Justice Seat, do send forth such a smell, that causeth the Father to forget the stink of all our Sins, and will also fill our Minds and Consciences with Heavenly delight: For to this purpose was the Lord Jesus Christ anointed, that our Minds and Consciences might be fill'd with the savour thereof.

—Thy Name is as Ointment poured forth—

In which words the Bride farther amplifieth, why she doth so much esteem of his Love; it is from his Name: For it was promised concerning Christ, That a Virgin should Conceive, and bring forth a Son, and his Name shall be called Emanuel; which is God with us. The understanding of this Name (she saith) is as precious Ointment, because through this Name, she hath her Mind perfumed, and her Conscience discharged from the wrath of God; for if God be present, the scar of his wrath must needs be absent; If God

be with us, who can be against us? There is nothing in Heaven, Earth, or Hell, can possi∣bly dismay us, where God is present, being apprehended by Faith.

But there is another thing here which maketh her esteem his Name; not only because his Name is as Ointment, but also as Ointment poured forth.

His Name is not as Ointment kept in a Box, but as Ointment poured out. If Ointment were kept in a Box always, and not poured out, then no Man could smell it; but being poured out, it will make an excellent Persume; as may be seen by that Ointment which Mary brought in an Alabaster Box to anoint Christ withall: She breaketh the Box, and poureth it out; and it is noted, the whole House did smell of the Odour of it: Before the Box was broken, it did not smell so much; but after the Box was broken, and the Ointment poured out, it did smell exceedingly. So although the Humanity of Christ be filled with all Grace, that a Crea∣ture can be capable of, yet if no Man knew it, what were it the better? But when he is decla∣red and manifested to Man, then he is as an Ointment poured out; and this is done by the preaching of the Gospel.

There is a double consideration to be had, about the pouring out of Christ's Ointments; the one is the pouring them out upon his own doings; the other is, when the Ointment is poured out upon the Virgins.

The one of these pourings out respecteth himself; but the other respecteth fainting di∣stressed Minds. The one is the pouring forth of his Ointments upon the Actions of the Redee∣mer; the other is the pouring them forth into the Consciences of the Redeemed. For the case standeth thus: If the Actions that were Christ's own, had not been perfumed with the excellent savour of his Ointments, they had not been fit, nor of sufficient worth for a Re∣demption; but seeing they were all perfumed with the Infinite Odour of the Godhead, there∣fore they became a Sacrifice of a sweet smelling savour, acceptable to the Father. And as the Grace that is in Christ Jesus, did make him shine and glitter in the sight of the Father; so when his Ointments are poured out in the preaching of the Gospel, it maketh him shine and glitter in the Consciences of the Elect. And this is that which the Bride here hath an Eye unto, even to that which is poured upon the Virgins, whereby they came to love him, which could never be, if it were only poured upon his own doings, and no man knew it; therefore that the Virgins may love him, they must smell the sweetness of the Ointments them∣selves. And this is done when it is poured out in the preaching of the Gospel.

This sheweth us, that without we are per∣sum'd by these Ointmenes, we are no better in the sight of God than stinking Carrion; and that until the Gospel hath poured out the Oint∣ments,

we can never be perfumed thereby: Therefore when thou feelest the stink of thy Sins, make hast to the Box of Perfume, that the sweet Ointments may be poured upon thee. Pitiful it is, if thou know not the stink of thy Sins; and worse, not to know of this Heavenly Box of Perfume; but worst of all to those that cannot abide this Heavenly Ointment, but stop their Nostrils at the breaking of the Box; what will become of such? But that the word to them will become a savour of Death unto Death. Learn thou therefore to smell this sweet and heavenly Perfume, then shalt thou find in thy self the same Effects that were wrought in the Virgins, as here followeth.

—Therefore the Virgins love thee.

The Church in general, and all the Members thereof in particular, are called Virgins, in respect of the purity of their Faith, being formed without the works of the Law. In this sence, the Church is called a Virgin by St. Paul, I have presented you a pure Virgin to Christ. So that she is a Virgin, in regard she is delivered from the Law, and married to Christ by Faith alone. She is ignorant of the Law, knowing nothing of the Law, and her own Righteousness, in the matter of her justification before God. She hath a single Eye, beholdeth not a double object in distress of Mind, but fixeth her Eye upon Christ alone. If thou formest thy Faith

only by the promise, then thou art delivered from the Law and Curse of God; but if thou countest thine own Works to be Essential to Faith, then the Virginity of Faith is lost; then thou dost Adulterate from the Promise, and art overwhelmed with the Curse.

This Virginity is preserved where there is a right distinction taught between Faith and the Law; man's Reason when it heareth the pro∣mises to be annexed to the Law, it presently concludeth, as the Israelites did at Mount Sinai. All that the Lord commandeth us, we will do; thinking it self sufficiently able to perform the Law: Which opinion in Man causeth, not only the loss of true Virginity, but also of true and everlasting Happiness. Now there being so wide a difference between Faith, and Man's opinion of the Law, it will not be amiss to consider, what true obedience to the Law is.

There is a double Consideration to be had about Obedience to the Law, Active and Passive. Active Obedience is, when thou puttest forth all thy Abilities to perform the Law: Passive Obedience is, when thou submit test thy self to the condemning Power of the Law, and utterly renouncing the Law, flye•• to Christ by Faith. This Passive Obedience goeth before Justification, forgiveness of Sins, and imputation of Righteousness, being pro∣mised to it; and Active Obedience followeth after. This Passive Obedience I call Obedience

to the Law, because it is required in the first Command ment; which forbiddeth thee to depend upon thine own Righteousness, which is by the Law; and requireth thee to lay hold on the Righteousness of God, which is manife∣fested without the Law. So that all those Scri∣ptures that require a necessity of the Law, as the doers of the Law shall be justified; and bless those only that are the doers of the Com∣mandments, intend this Active and Passive Obedience in order, as hath been said: And therefore must be understood according to the first Commandment, which first teacheth us to hear the word of the Curse, and to justifie God; and next it driveth us to the promise which justifieth us. And this is the true obedi∣ence of Faith, which I here call the Passive Obedience; which, as soon as thou enterest into, thou becomest a pure Virgin to Christ, and yieldest thy self in Marriage to the Son of God; which, as soon as thou apprehendest by Faith, thy Conscience is made joyful and glad by the Righteousness of thy Redeemer, which also breedeth in thee Active Obedience, where∣by thou joyfully dost good works unto thy Neighbour. Faith then separateth between Active and Passive Obedience, and so preser∣veth pure Virginity in the Church, for it placeth the one before, and the other after justification.

Where this Virginity of Faith is, the Con∣science resteth, hopeth, and rejoyceth, in

Christ his Saviour; and the outward Man joyfully doth good works unto his Neigh∣hour.

— Love thee.

The holy Ghost here sheweth the reason why the Virgins fall in Love with Christ, which is (as was said before) drawn from the savour of his Ointments. The first Commandment is, Thou shalt love the Lord thy God with all thine Heart. But now the Question is, how this Love of God shall be wrought in the Soul, that what is commanded in the Law may be attained to? That which is here set down, resolves this Question, Therefore the Virgins love thee: Not because of the Law, but because of the Gospel. So that the Gospel teacheth thee how to attain to all those things which are required in the Law, namely, To love God, and thy Neigh∣bour; otherwise, thy Obedience is nothing worth. This had need be well understood by those in the Ministry, lest, instead of teaching Men to love God, they drive them from God, and cause them to hate and abhorr him more than they did before. Lest instead of teaching the Passive Obedience, which breedeth Love to God, they press nothing but the Active Obedience, which driveth all Men from God, for it bree∣deth in Men an opinion of Righteousness by the Law; which is a Sin directly against the first Commandment.

Therefore Christ calleth this manner of Teaching, a teaching Men to break the Law: He that breaketh the least Commandment, and teacheth Men so, shall be called the least in the Kingdom of Heaven. Now to teach Men to break the Law, is, when no other Righteous∣ness is required, to make Men Holy and Righ∣teous in the sight of God and Conscience, but only the Righteousness of the Law. These are the least, least of all accounted in the sight of God, and least of all accounted on in the Church of God, because they forsake the true, and lay another Foundation of Faith and Holi∣ness, which is contrary to the testimony of the holy Ghost here; and also contrary to the Doctrine of the first Commandment, as hath been shewed before.

VERSE IV. Draw me —

IT is not here said, Command me, or Com∣pel me, and we will run, but, draw me. This sheweth what Doctrine it is, by which the Soul is united to Christ; it is not done by pressing or requiring the works of the Law, but by giving or infusing into the Soul the Righteousness of the Gospel. For the Church is here in heaviness and weariness, being not

able of her self to go nor stand, by reason of her Sin, and the greatness of her Affliction, by which she is filled with so many fears and per∣plexities, that the Heart is even ready to sink into despair, and to conclude, that God hath cast it off for ever. Now what shall be said to this miserable Woman in this condition, that may be sutable in order to her Peace and Comfort? Shall it be said, go thy way, amend thy Life, keep the Commandments of God, and then thou shalt have full deliverance? This is even as for a Malefactor that is condemned by the Law, and nothing can help him but Mercy, to be sent to his Accuser for help and delive∣rance. This is not to draw the Soul to Christ, but to wrap it up in Guilt and Bondage. There∣fore when thy Conscience is in distress, thou must then hear no Law, but harken only to the voice of the blessed Son of God, which draweth thee to himself, not by the Law, but by the Gospel, which delivereth thee from all thy fears and distresses, and settleth thee in a Kingdom of Peace and Joy. Christ doth not put the Conscience in fear, as the Law doth, but speaketh comfortable words to the trem∣bling afflicted Conscience. The poor Woman that was taken in Adultery, no doubt was in a trembling and very sad condition, when she was so vehemently accused by the Pharisees, when they brought her before Christ; Master (say they) this Woman was taken in the very act, must she not be stoned? For so Moses wrote, what

sayest thou? But Christ maketh no answer to them, only writeth with his Finger on the ground, and biddeth them, He that is without Sin cast the first Stone at her; and they being all convicted, went out one by one: But the Woman stayed, and heard Christ. No doubt the poor Woman could not chuse but fall in Love with Christ greatly, which appeared by her staying until the Pharisees were all gone, and none left but only Christ and her self: For Christ did not put her in fear, (nei∣ther was she afraid of him) but he asked her this Question, Woman, where are thine Accu∣sers? Hath no Man condemned thee? She said, No Man, Lord. And Jesus said, Neither do I Condemn thee. This was comfortable to the poor Woman that had broken the Seventh Com∣mandment; for it is thus much in effect, in as much as thou hidest not thy Sin, nor flyest away, but abidest with me, and expect mercy and forgiveness from me, therefore behold, I will not Condemn thee, but forgive thy Sin, Go, and Sin no more. And by this means was this poor distressed Woman drawn to Christ, even by the loving and gentle carriage of Christ her Lord: For she regardeth not the Accusa∣tion of the Pharisees, nor yet the Accusations of her own Conscience, but listeneth and har∣keneth very diligently to the comfortable News that the Gospel bringeth. And this is the re∣quest of the Bride in this place, when she says, Draw me, and this must we all do when we are in misery and distress, even desire to

hear and rest upon the blessed voice of the Son of God.

— And we will run after thee —

That is to say, in all times of Misery and Affliction we will make hast after thee. Ha∣ving once found how, and after what manner, Christ doth draw, which is by presenting him∣self and his merits unto the Conscience in distress, against the Accusations of the Law, and the fear of God's wrath; she finding him to be a Person so gentle and amiable, one that will not upbraid her, and discomfort her, adding Affliction to the Afflicted, but that speaketh kindly and friendly to her; saith here, We will run after thee. This running is nothing but, with readiness of Affection, and speediness of Action, to make application of the Promises in time of distress; and therefore it is said, After thee; that is, after thee for Succour and Comfort, in the time of great Affliction and Misery.

— The KING hath brought me into his Chambers —

The Church desireth to be drawn before, after Christ began to pull her once, she ran speedily after him. Now here she sheweth whither she was pulled or drawn, it was into his Chambers; and also by whom she was drawn,

even by the King, the Lord Jesus Christ, her Beloved. He that might disdain her as a Beg∣ger, brought her into a place of wonderful joy and delight. Chambers are places where Secrets are used to be revealed. Elisha the Prophet told the King of Israel the words that he spake in his Bed-Chambers: So that to be brought into the King's Chambers, is to under∣stand his Secrets. Also Chambers are places of Safety, wherein the Godly are Commanded to hide themselves in, in time of distress, and the Lord's indignation. Now the Spouse being brought into the King's Chambers, she knoweth the Secrets of the Most High, and abideth under the shadow of the Almighty; and of this she here speaketh.

There is a double Consideration to be had about the King's Chambers; there are Cham∣bers of Grace, and Chambers of Glory: There is the House of God in this Life, and the great Mansion place of his Glory in the Life to come. According to the words of Christ, In my Father's House are many Mansions; I go to prepare a place for you. In his Chambers in this Life, we see him but as in a Glass darkly; but when we come into the great Mansion place of his Glory, We shall then behold the King in his Beauty, and all the delights of his Love for evermore. Into these Chambers (she saith) the King [hath] brought me, because she having received in his lower House a tast of his Grace, she is sure she shall be exalted into his upper House, where

she shall be satisfied with his Glory. And this also must be noted, that she is brought into the Chambers by the King, not by her own doings, but by Christ; for the Law revealeth no Se∣crets, unless it be opened by the Gospel; nei∣ther can it procure us Safety, work in us Grace, or bring us to Glory; it being the voice of the Father, which no Man knoweth but the Son, and he to whom the Son will reveal him: Therefore she rejoyceth only in the King, that is to say, the Gospel. Now she farther sheweth in the next words, what her Affection should be most on, when she is brought into the Chambers.

— We will rejoyce and be glad in thee —

In which words, she sheweth what is the object of her joy, both in this Life; and the Life to come, even in the great Mansion place of his Glory, it is [thee], meaning Christ her Beloved. It is his Person only wherein she rejoyceth. And in that she speaketh of rejoy∣cing, it sheweth what the proper Effect of the Gospel is, namely to rejoyce. All other Do∣ctrines, besides the Gospel, do fill the Con∣sciences of Men full of fearfulness and terrour; but the Effect of the Gospel is Righteousness, Peace, and Joy, in the holy Ghost: Where∣by is taught how the true Pastors (also) of the Church may be known. He, who by his prin∣ciples, worketh not Peace and Gladness in the Conscience, preacheth not the Gospel; but he

by whose Principles the Conscience is made joy∣ful, being discharged from the guilt of Sin, and the fear of God's wrath; he it is that rightly preacheth the Gospel. Now in that she says [we will] rejoyce, it teacheth all the Sons and Daughters of Zion to put on a holy resolution of rejoycing; and also to endeavour to behold such an Excellency in Christ, that may cause rejoycing, that so the Effects of the Gospel may appear. Therefore as it is our Duty, so it must be our Care, to put on this holy Resolution, with the Bride in this place, We will be glad and rejoyce in thee.

— We will remember thy Love more than Wine —

In these words it is shewed, how the Bride doth continue in this holy posture of rejoycing, it is by a continual remembrance of his Love, We will remember thy Love. And on the con∣trary, when there is fainting in the day of Adversity, it is because the Consolation is for∣gotten. And when she says [more than Wine] she meaneth, more than the having or wanting of any outward thing whatsoever. Reason is affected with things that are profitable and plea∣sant, and much dejected in the want of them; but Faith infuseth more joy into the Heart than Corn and Wine, and all outward things.

— The Upright love thee.

Whereby is meant, those that are upright in their Principles, that walk uprightly accor∣ding to the truth of the Gospel; and also that are upright towards Men, in all their Carriage and Conversation; that attribute to Christ the Dominion and Government over the Consci∣ence, to save it from the guilt of Sin, and wrath of God; and attribute to the Law the Dominion over the Flesh. These are they that love God. And on the contrary, those that are Lame and Halting, in respect of their Prin∣ciples, that are partly for Christ, and partly for Works, to make them Righteous in the sight of God, are not the Upright here spoken of, but come far short in setling and establishing the love of God in the Soul.

VERSE V. I am Black —

THis Speech is directed to the Daughters of Jerusalem: Blackness was the habit of Mourners, as appears by the Prophet Jeremiah. The Bride therefore in saying she is Black, says, she is a Mourner; which is meant, in re∣spect of her outward condition here in this

World, which cometh by reason of her Sin and the Cross. Of this Job complaineth when he was in his great Affliction, My Skin (saith he) is Black upon me. Now because the Daugh∣ters of Jerusalem do often-times despise the Gospel, when they behold the People that pro∣fess it to be in so great Affliction and Misery, therefore the Bride directeth her Speech to them, to take away the scandal of the Cross and Offences that might arise, and saith as fol∣loweth in the next words:

— But comely —

That is, although I am black by reason of my Sin and Affliction, yet I am comely in the Person of my Beloved, who doth not for this cause reject me, but joyneth himself unto me, and cloaths me with the Garments of Righ∣teousness; which teacheth us the right use of Faith: Which is, That when a Man is as black as Hair-Cloth, by reason of his Sin, and the greatness of the Cross; yet at that very time, to behold the Lord Jesus Christ, to be holding forth his promise of Grace and Favour to him. And also this is farther to be noted, that no∣thing comes between this Blackness and Comeli∣ness, but only Faith in her Redeemer. For she beholdeth nothing in her self, but that she is covered all over with blackness and defor∣mity; and yet she resteth upon the promise of her Beloved. And thus must we also do in

time of great distress of Mind, when we are utterly void of all hope in our selves and all Creatures; yet then to lift up our Eyes and Hearts to our Redeemer, who looketh upon us, and joyneth himself unto us, to take away from us our present Miseries.

— O ye Daughters of Jerusalem —

By the Daughters of Jerusalem in this place, I understand, all that party in the visible Church that are yet unconverted, being contrary in their Principles and Practise to the Bride.

For Jerusalem is not only to be understood of the Free-Mother and Spiritual City, which bringeth forth Children free in Spirit, free from the Bondage and Curse of the Law; but also of that Mother which gendereth all her Chil∣dren unto Bondage.

In my judgment they define not aright, that understand by the Daughters of Jerusalem in this Song, the Elect of God. And by the Queens and Virgins, mentioned in some part of this Song, Regenerate Persons; and to be all waiters on, and well-wishers to the Bride; setting forth the Bride to be (as it were) a stately Queen, and all the rest in the visible Church to be (as it were) Ladies of Honour, that do attend and wait on the Bride.

True it is, that in the sight of God she is a thing much set by, she hath the holy Ghost for her Comforter, the Angels to be her Ministring

Spirits; and there is joy in Heaven at her Con∣version: But in this World she is reproached, and lightly esteemed, even by those that seem to carry great esteem in the visible Church.

I understand then by the Daughters of Jeru∣salem, when they are spoken to by the Bride, as in this place, to mean the Children of the Bond-woman, that build upon Principles that do exclude them from the Inheritance of God; but when they are spoken of jointly, as in Song 3. then to mean all the Children of the Church visible, united into Church Fellowship by the Signs and Seals of God's Covenant.

For the holy Ghost setteth down the two Covenants under the similitude of two Mothers, Agar and Sarah, which brought forth two sorts of Children in Abraham's Family. Now, as in Abraham's Family, (which was the visible Church of God) two sorts of Children were born, the Children of the Bond-woman, and the Children of the Free; so likewise are there two sorts of People brought forth in the visible Church throughout all the World, the People of the Law, and the People of Grace. Also as Agar the Bond-woman brought forth a Son to Abraham, mocking and persecuting Isaac; so likewise Mount Agar, or Sina, bringeth forth unto God a Son, which is an Enemy to the Faith of Christ,

This Enmity ariseth for want of a right understanding of the promises annexed to the Law; therefore the Bond-woman requireth the

works of the Law to be done, for the obtai∣ning of the promise, and about this point she quarrelleth and contendeth with the Free Mother, who teacheth a contrary Doctrine, namely, that the Righteousness of the Gospel is to be obtained by Faith without the Law; and this point she teacheth, and herein lieth the Controversie.

These two Mothers are often in this Song brought in speaking one to another, chiefly in the Fifth and Sixth Chapters, where each side commendeth and boasteth her own Beloved. The right understanding of this one thing (I humbly conceive) is the principal Key to unlock the Mystery of the whole Song.

Now in this place the Children of the Free-Mother are brought in speaking, and the sum of the Speech is, to justifie her Doctrine against the Daughters, who conclude, that therefore she is laden with so many and heavy Afflictions, in regard she holdeth so wicked a Doctrine; to which she maketh this Answer: O ye Daughters of Jerusalem, ye judge my Principles to be false because of my outward colour, which proceedeth (as she sheweth afterwards) from an outward Cause, to wit, the Sun, and not from any inward Principle I hold and teach: And this I tell you far∣ther, that although I am black and deformed in your sight, yet am I a comely Person in the sight of my Beloved; for being covered with his white Ray∣ment, his own Righteousness, my blackness is taken away, and I am comely in his sight.

She confesseth that she is black, in regard of her own Righteousness, yet she holdeth this fast notwithstanding, that she is comely in Christ's sight, which teacheth us the true Rule of Faith; which is first to confess our blackness before God, before we apply unto our selves, that we are made comely through Christ. For as he that presenteth his own Righteousness before God, excludeth himself from Christ, so he that by Faith presenteth himself a Sinner before him, joyneth himself to Christ. And this Rule must we all learn, which is, First, by Faith to present our selves before God confessing our Sins, that so by the same Faith we may be joyned to the Righteousness of Christ our Lord; then al∣though we are of an evil colour in respect of our outward hiew, yet shall we appear of a comely colour in the sight of Christ our Be∣loved.

And also then may we easily overcome the Daughters, who all stick upon this Proposition, and conclude, thou wantest the Righteousness of the Law, therefore thou art condemned. To which we must answer, I grant the premises, but deny the Conclusion. I confess I want the Righteousness of the Law; but I have another Righteousness, even the Righteousness of Christ, by which I am justified and saved.

— As the Tents of Kedar —

Now here she setteth out her deformity by a comparison, The Tents of Kedar. The Keda∣rims dwelt in black and hairy Tents, were a Warlike People, and never built Houses; but being keepers of Cattel, had their Tents in open Fields; such as Gentlemen have at Court, or Men of War lying open to the Air.

These Tents of theirs were deformed, partly by the Sun, and partly by Storms and Weather, and were not of any outward beauty; there∣fore the Bride is compared to these Tents. Yet some think the comparison is of the Keda∣rims that dwelt in those Tents, who were of the Posterity of Ishmael, (for Kedar was the second Son of Ishmael, whose Posterity lived in Tents) these living so near the Sun, were even as Black Mores; but which way so ever it be taken, the comparison serves to set out the deformity of the Church, which yet notwith∣standing her blackness outwardly, she will not lose the Righteousness of Christ her Lord; and therefore she addeth,

— As the Curtains of Solomon.

King Solomon had a very rich and sumptuous Bed, as is to be seen in Song 3. for the enter∣tainment of Pharaoh's Daughter, and other of his Queens. And as he made himself a Bed,

so he had Curtains also pertaining to the Bed, which Curtains were not only for Ornament to adorn the Bed, but also for use to preserve it from defilement. And Solomon being a King excelling in Riches and Wisdom, no doubt his Curtains were very rich and glorious.

Now as King Solomon had a Bed for the enter∣tainment of his Queen, so the Lord Jesus Christ hath a Bed, wherein he entertaineth his Queen; and the Bed of Christ is his Church, in which Company he delighteth himself. And the Cur∣tains about this Bed are the Saints, which do adorn the Bed, in keeping the Doctrine of Christ pure, from being defiled. These are said (by an indefinite Speech) to be sixty valiant Men, of the valiant of Israel; these are the choice ones in the Church, Men that are expert in the Faith, that are able to make War against all Heretics and Seducers: These are like Solomon's Curtains, being always round about the Bed in all Ages of the Church, to preserve the Doctrine of Christ from false Glosses. These are knit unto Christ by Faith, and one to another by Love and Unity in Doctrine. So that even as the Curtains of the Tabernacle were coupled together with Taches of Gold, to make one Tabernacle; so by these golden Taches of Faith and Love, the Saints are knit to Christ, and one to another.

And in this sense the Bride saith here, she is comely, not only in respect of her Faith towards God, but also in that she is an Orna∣ment

to the Bed, being instrumental to pre∣serve the Church of God from being defiled, by reason of corrupt Doctrine.

This teacheth us what the Life of the Saints is, and must be in this World, even to keep the Church of God (as much as in us lyeth) from being polluted by false Doctrine, for they are set round about the Bed for this purpose, to fight against Satan and his Ministry; and the reason and wisdom of the Flesh, (which always opposeth and fighteth against the Gospel) and also to walk in Unity one towards another, and towards all Men.

VERSE VI. Look not upon me because I am black, because the Sun hath looked upon me; my Mother's Children were angry with me, they made me the Keeper of the Vineyards, but mine own Vineyard have I not kept.

IT is as much as to say this, Look not upon me with contempt, to despise the Doctrine I profess, nor yet upon my stains and blemishes, as if I were cast off and rejected of my Belo∣ved; for although my Skin be of an evil colour, this doth not proceed from any evil there is in the Gospel, but from an outward cause, to wit,

the Sun; the Sun hath looked upon me, there∣fore I would not be despised, and counted a Cast away, for it is not my natural hew, I am comely in the sight of my Beloved. True it is, I have some troubles upon me, my Mother's Children do afflict me. There be many of the same Linage I am of, in respect of the outward state of the Church, we have all one Mother; but they have not the Spirit of Adoption, to become the Children of my heavenly Father. My Mother's Sons have not true Faith in Christ, nor Hearts to live, as Brethren and Sisters ought to do: For although we were born in one House, and brought up in one Family, did all eat the same Spiritual Meat, and drink the same Spiritual Drink; Yet they are fallen away by evil Principles, and into an evil course of Life; and because I am not willing to follow their evil ways in Life and Doctrine, therefore they are angry with me. They have canker'd Minds, full of malice, and very much enflamed against me; for when I was about mine own business in the Lord's Vineyard, to do good to every Vine, according to my power and skill, they made me (through my own frailty and weakness) to look to other Vines; not only to do such Or∣ders, observe such Ceremonies, and preach such Doctrines, as I was never appointed to do; but also sought to draw me quite away from the Lord's Vineyard, to other Vineyards: And to persuade me hereunto, they would make me a Keeper; they would set me in an Office to

keep out the defiled and unclean, lest their Vineyard should be spoiled by evil Beasts: And while I was thus imployed, yielding my self too much this way, they brought me quite out of Love with my own Vineyard, mine own Vineyard have I not kept; and in forsaking mine own Vineyard, which I too much con∣sented to, I had even lost the benefits of Christ my Lord and Saviour.

The Bride here sheweth, that although she be black and stained, and out of countenance, yet she would not be look'd upon proudly, with disdain and contempt, but as an object of Pity and Mercy; yet this she sheweth to be the practise of the Daughters of Jerusalem in all Ages of the Church, to cover all things that is comely in the Bride, to bury that in Oblivion, but to fasten their Eyes very heedfully upon that which is her blackness and deformity. Such is the infirmity of Man's nature, that if there be any blemishes and stains in others, that we curiously observe, and suffer our Affections to be even quite abated from them therefore; but if there be any thing worthy of Praise, that we skip over and take little notice thereof. That which is good in us, we would have all Men look upon, and have us in high estimation for; but in dealing with other Men, we behold every spot, blemish, and stain. All Men are willing to have their own deformities skipped over, and their vertues highly praised and ho∣noured; but are loth to take any notice of the

vertues in others, although they be ever so excellent and worthy of praise. But why do we look upon that which desameth the Person in some things? And do not as well behold that which will set him out in other things. If there be some blemish in an House, we take not much notice of it, but, most of all, behold that which will make it saleable: Or, if a ground be infected with Herbs and Roots, that in some respects may be unprofitable; yet, if in other respects they are useful, we account of them, and cherish them. Now, if in Herbs and Roots we respect the vertues, as well as the baseness, why do not we the like by the Church of God? Why do not we mark the best things to help to inflame Charity, and to nourish true Christian Love, as well as to fasten our Eyes upon the deformities of the Church, which is the ready way to separate our Affections from it.

She also complaineth farther, than in leaning too much to her Mother's Sons, she forsook (as it were) the fruit of her own Vineyard, even the Righteousness of the Lord Jesus Christ. Of this sort of People the Church of God hath ever been pestered withall, such that fall away themselves, and then seek to draw Disciples after them; some to follow Rules and Orders which are not commanded, that live within the Church, and to draw Men into an evil course of Life, and others which seek to draw Men from the Lord's Vineyard, unto

other Vineyards, whereby they come to lose the Fruits of Christ's Death and Resurre∣ction. For it must well be noted, that although in separation from Churches, a great shew of Holiness, may be pretended; yet under that shew of Holiness, the greatest Sin lyeth hid, which is a departing from the Gospel.

And the reason is, because the ground of separating from one Church to another, is not because the gifts of God are wanting, in the Church separated from, which are the Word and Sacraments, but because of Men's corru∣ptions; neither is the ground of their uniting into another Church fellowship, because of the word of God, but the works of Men. Now because they make another ground of Church fellowship, which is not the Gospel, preferring the abominable works of Men, before and beyond the Word and Righteousness of God, having nothing to glory in, but only in the Act of Separation; therefore by the very Act of Separation, the Fruits of the Vineyard are lost. And this is that which the Bride here toucheth upon, and confesseth she did yield too much this way; (and about this point most that are godly, first or last are tottering) yet she reco∣vered her self, and confesseth, that she had rather forsake her Mother's Sons, although they be angry with her, than by following their Doctrine and way to lose the Fruits of her own Vineyard, and purchase the displeasure of her Beloved.

Therefore let every Man in the Church of God keep to his own Vineyard, and do the Lord's work; first in looking to himself, then in plan∣ting the young Vines: Also in nourishing those that are planted, there is work for every Man to do, and God will give a liberal Reward in the end; every Man at the last shall have his Penny.

VERSE VII. Tell me (O thou whom my Soul loveth) where thou feedest, where thou makest thy Flocks to rest at Noon, for why should I be as one that turneth aside by the Flocks of thy Companions?

IN this temptation the Bride sheweth what she did, she made her request to her Belo∣ved, and to win him to hear and grant her re∣quest, she calleth him, not by such Titles as are usually given to him in Scripture, as the Messias, or the Anointed of the Lord, or the wonder∣ful Councellour, but by that Title she felt (to be due to him) in her own Affections: Oh thou whom my Soul loveth! Tell me (O thou whom my Soul loveth) where thou feedest; I know that where thou feedest, there is thy Presence; and where thy Presence is, there is thy Flock; and

therefore I pray thee tell me: For I am a poor silly Woman thy Spouse, and have some Trou∣bles upon me by reason of my Mother's Sons, and am many times troubled in Conscience, because I do things contrary to my Conscience, and cannot tell where to have Peace but in thee; therefore, I pray thee, tell me where thou usest to feed, and also makest thy Flocks to rest at Noon. What that Doctrine is, that is thy People's rest; and in what Company of People, the Principles of that Doctrine are taught; that so even as Shepherds in Countries near the Sun, do not only feed their Sheep in fit Pastures, but also drive them to shade at Noon. So also in the time of Persecution from my Mother's Sons, I may know in the heat of the day whither to run, to be safe under thy Couch. For if thou dost it not, I may very much hurt my self, by degenerating into a strange Vine; for others feed Flocks, and make shews to be thy Compa∣nions, which are but Seducers and Deceivers; and why should I be as one that turneth aside, following after those Flocks, for want of under∣standing the place where thou art always resi∣dent?

But what is the cause the Church so loveth Christ whom she never saw? [Quest.]

The cause is, [Answ.] because she perceiveth in him the nature and properties of Love, for he giveth unto her freely that which she lost in Adam, which is, deliverance from the Curse, and everlasting Condemnation: Therefore it is, that

she loveth him with her Soul; and this know∣ledge she hath by Faith alone, and not from her Works: for although by Works she manifesteth her Faith before Men, yet nothing can evidence Faith to her own Conscience, but only Faith it self. For nothing can evidence Faith in the last Resolution of it to be Faith, but the infu∣sing of Grace into the Soul, without precedent preparation; but in all Works there must be some precedent Preparative to make them good. Now what ever that precedent Preparative is that makes them good Works, the same is the Light and Evidence of Faith it self; and no∣thing can evidence Works (to us) to be good but Faith; therefore Faith alone must evidence it self in the last Resolution of Faith, it alone being infused into the Soul, without any prece∣dent preparation. Now Faith is an Evidence, because it being a rational Faculty, knows what is given us of God, and also knows what is by us received.

And one thing more (amongst many) is chiefly to be noted. The Bride here loveth Christ with her Soul, and yet she is ignorant in many things which are also of concernment; she knoweth not where he feedeth, but scru∣ples she hath about the place; nor where to rest her self in the heat of the day; nor how to answer something objected against her by Sedu∣cers; yet she is not dismayed, and driven out of her Faith, notwithstanding all this, but loveth Christ with her Soul: Which must com∣fort

those poor wretches that are ignorant in many points, that cannot tell how to discourse of high Matters, nor to answer many Objecti∣ons that are made against them by Seducers; yet if they know but this one thing, that Christ hath given them freely that which they have lost in Adam, in this may they rejoyce, and by this they may certainly know, that they are of the number of Christ's Flock, that do pertain to the Bride-bed.

VERSE VIII. If thou know not, (O thou fairest among Women) go thy way forth by the Foot∣steps of the Flock, and feed thy Kids besides the Shepherds Tents.

THese words are the Answer of Christ to the Churches request, wherein he sheweth his Compassion to her, although she was igno∣rant in some things, and therefore he answe∣reth her thus: If thou knowest not aright the place where I feed, yet I account of thee, therefore be not dismayed, thy Person is in favour, for thou art to me the fairest amongst Women; therefore hearken to me, and follow my direction: Go thy way forth by the Foot-steps of the Flock. Mark the track of all the Flock

that went before thee, Patriarchs, Prophets, and Apostles, and other holy Men of God, that both knew my voice, and followed me; and see where they did feed, and what they rested on in the heat of the day, and when thou hast found the track, there feed thy Kids by the Shep∣herds Tents.

Christ here termeth his Bride, The fairest amongst Women, although she hath many imper∣fections in her; and the reason is, because he covereth all her deformities with his own Righ∣teousness and Merits; therefore he taketh plea∣sure in her, hideth all her stains and blemishes, and mentioneth nothing but her fairness and beauty.

This is contrary to the practice of the World, who walk after another Rule; who, if they see a Man that professeth Religion to be filled with many excellent Vertues that be worthy of praise, yet if they can (with their curious Eyes) but see any imperfection in him, they quickly set him upon the Stage, to make him a spectacle to all the World. They are willing to behold his stains and blemishes, and to cover him with Infamy and Reproach; but they bury all things that are comely in him in the Grave of Oblivion. These, by their despi∣sing others, do highly magnifie themselves; but if they follow the Rules of Christ in other things, (as they suppose they do) why do they not also follow the Example of Christ in this, which of all others is so worthy of imita∣tion?

Why do they walk so directly contrary to Christ, and to that which is the principal Duty in practical new Obedience? Christ by his Righteousness covereth the deformities of the humbled Sinner, and calleth him the fairest; these, by their Righteousness, cover all things that are worthy of praise, and upon the sight of some imperfections, count him the filthiest of all others. This is a shame to all that account themselves Christians, especially to those that esteem themselves great in the Church, being Teachers of others, who talk much of the Gospel in their Doctrine; but why do they throw it down by their practice? Doth not the Gospel principally teach Pity and Compassion towards Men, even as God hath shewed Pity and Compassion towards us? If these Men were so Righteous indeed, as they seem to be in their own Eyes, would they not then do to others, as they would be done unto themselves? They themselves are willing to have their own Vertues praised, and their Deformities buried, and this they greedily gape after; but in dea∣ling with others, they make them as the filth of the World, and the off-scouring amongst Men. Now who shall cover the Deformities of these Men before God, when they will shew no Pity nor Compassion to their Brethren before Men? How far these Men are besides the Mark, it is easie for all Men to judge.

Let every poor humbled Sinner therefore receive the Consolation of Christ here, and not

be too much dismayed at his own deformity, nor yet too much dejected with the Reproa∣ches of Men. Christ saith, If thou know not, yet thou art to me the fairest amongst Women. Knowledge is the Eye of the Soul, which ought to be the guide of all Men's Actions, and the Eye being blemished, a great part of the Churches beauty is stained and defaced, yet then if we seek unto him (as the Church doth here) and humble our selves before him, he will speak loving and comfortable words unto us.

The Church is also directed in this Verse to feed her Kids by the Shepherds Tents.

It must be noted, that the Shepherds Tents were always where the Ark was, which was the visible Sign of God's Presence. When the Ark of God was in Shiloh, the Shepherds Tents were there. And when the Ark was brought into the Temple at Jerusalem, then the Shep∣herds Tents were there. And in Num. 2.17. we read, that the Children of Israel were to pitch their Tents about the Tabernacle, (of which the Levites had the charge) because the Ark was there. And as the Camp of the Le∣vites was set forwards with the Tabernacle, so every Man in his place was to set forwards by his Standard. But with us the Ark of God is Baptism, because Baptism is the visible Sign to which the promise of Christ's Presence is made.

Now in that it is said, There feed thy Kids, it sheweth where the true Church is, even where the Ark is. Baptism and the Lord's Supper then are the Shepherds Tents. Not a resting in the work done; but where the right reason of their Institution is preserved and taught, there are the true Shepherds, and there is good feeding.

Now in that it is said, Feed thy [Kids], it sheweth, that the Flock of Christ consisteth of little Kids, as well as of greater and stronger Cattel; so Christ is said, to gather the Lambs in his Arms: Which sheweth, he hath not only Sheep, but also Lambs in his Flock.

And also it being said, [there] feed thy Kids, it teacheth us this; that the Mother cannot have any feeding for her little Kids, unless she bring them first under the promise of God: So that even as the natural Mother can∣not feed her Babe, unless she give it the Teat; no more can the Spiritual Mother feed her little Kids, unless she first bring them to the Ark. Learn therefore the true knowledge of the Ark, then thou hast found the Shepherds Tents; thither bring thy Kids, and feed them with Heavenly nourishment.

VERSE IX. I have compared thee (O my Love) to a company of Horses in Pharaoh's Chariot.

THis sentence seems to hang upon the former, and sheweth how well Christ is pleased with the request of the Bride in the former Verse, and declareth his loving Affe∣ction to her: And therefore he begins with a Note of Admiration, O my Love, I have com∣pared thee! I am loth to set thee out by thy self alone, I will do it by a similitude; and many things there are I might compare thee to, but of them all, I will set thee out by Horses; and not by Horses of the meanest sort, but by Horses in Pharaoh's Chariot.

Egyptian Horses were the chiefest in all the World, both for Battel and Courage, and also highest in Account. And the Horse is a War∣like Creature, that rejoyceth in his strength, and goeth on to meet the Armed Men. And the Lord did make the House of Judah as his goodly Horse in the day of Battel, which treadeth down the Enemy as mire in the Streets; and therefore the Bride is here compared to Horses, in regard of her Faith and Doctrine, by which she treadeth down, and spoileth, all her Spiritual Enemies. And also to Horses in

Pharaoh's Chariot; that as a company of Pha∣raoh's goodly Horses, well harnessed together, running with courage and swiftness, made much for the Honour of the King; so the Church, in shouldering together couragiously for the destruction of Antichrist and his King∣dom, maketh much for the Honour of Christ her Beloved.

Which sheweth, that the Lord's delight is in exercising his Church with Enemies and Sedu∣cers; not only for the tryal of her Faith and Patience, but also that the Kingdom of Satan may thereby be overthrown, and totally de∣stroyed. Therefore no man must take offence, if he be exercised in this kind; but set forth himself manfully to defend the Gospel, and patiently to continue in the Exercise there∣of.

VERSE X. Thy Cheeks are comely with rows of Jewels, and thy Neck with Chains of Gold.

IN the former Verse the Church is commended for her Courage and Skill, in making War against her Spiritual Enemies; here she is com∣mended for her Beauty. Some say, the modesty of the Church is here praised, which appeareth

in her Cheeks when she blusheth for shame, having sinned against God. But the words are an Allegory, wherein one thing is expressed, and another thing is meant; therefore we are not to understand by the Cheeks and Neck the Complexion of the Face, but what ever may make the Bride beautiful and comely to behold. That which gives light for the opening of this place, is in Prov. 20.15. The Lips of Knowledge are a precious Jewel. And Prov. 1.8, 9. The Law is said to be an Ornament to the Head, and as Chains about the Neck. By which Scriptures it appeareth, that as the fine Women in Solomon's time did use to adorn their Cheeks and Necks with Jewels, set in rows, and Chains of Gold, for an addition of their Beauty; so also the Church is adorned with Jewels, Chains of Gold, and Ornaments about her Head and Neck, which is a right knowledge and under∣standing of the Law of Grace, which maketh her to appear beautiful and glorious. Also it is noted by some, that the word Tor, which signifies a Row (having Affinity with the Hebrew word Torah, which hath the name of the Law, which is as Chains) is used also for a Turtle Dove, and then the words may be read thus; Thy Cheeks are comely with rows of Jewels, wherein are Figures of Turtles. And the Turtle Doves were to be used in offering Sacrifice, which Offerings and Sacrifices were Types and Figures of Christ's sufferings in the Flesh.

Now this teacheth us, First, what it is that doth bespangle the Church (as it were) with Chains and Jewels, even the right understan∣ding and opening of God's Law; therefore the Doctrine of the Gospel is compared to Gold, Silver, and precious Stones. And the Win∣dows or Lights of the Church to Agates, and the laying of her Foundation is said to be with Saphirs, and all manner of precious Stones; which things, as they do wonderfully shine and glitter in the Eyes of Men, so the right under∣standing and opening of the Mystery of the Gospel, doth make the Church to shine and glitter in the Eyes of all those that relish the same.

Next (in that the Cheeks are comely with Figures of Turtles) it teacheth us, that as soon as the Church is adorned with Jewels and Chains as aforesaid, as soon as once her Doctrine comes to make a glittering in the Church, it bringeth upon her the Image or Figure of the Turtle, that is to say, Persecution and the Cross: She is brought into a suffering condition for Christ's sake, and here she is commended and said to be beautiful and very comely, in that she patiently beareth the Image or Figure of the Turtle, in suffering Calamities for Christ's sake; which Calamities will come wheresoever the Gospel is truly preached; and therefore the Cheeks of the Church are here com∣mended.

And thus when the sufferings of Christ were spoken of by the Prophet, it is said, I gave my Back to the Smiters, and my Cheeks to them that plucked off the Hair; where the Cheeks and the Back only are named, for all Christ's sufferings, in regard of his Humanity. And thus it is with the Church here. So Jeremiah endured smi∣tings, and Paul buffettings; but every buffet∣ting that comes upon the Face for Christ's sake and the Gospel, although it marr the Visage in the sight of Men; yet it is (as it were) the planting of a Jewel in the sight of God.

He then that desireth to be spangled with rows of Jewels, and Chains of Gold, must be sure to learn, in the first place, the right under∣standing of the Law of Grace, that his Doctrine may make a glittering in the Church, that the Heavenly City may be cloathed with broidered work, and (as it were) decked with Orna∣ments; and the Consciences of poor distressed Sinners may be garnished with all manner of precious Stones, whereby they may be secured from the wrath of God.

Next, he must arm himself quietly and pati∣ently to suffer for the Gospel. Then are the Cheeks comely with rows of Jewels; then thou dost rightly bear the Image and Figure of the Turtle Dove, even of the Lord Jesus Christ, who hath loved thee, and suffered for thee.

VERSE XI. We will make thee Borders of Gold, with Studs of Silver.

THese words are a promise of the Church's farther enlargement. By Borders are here meant Salvation, begun in this Life, but perfected in the Life to come, which the Pro∣phet calleth Walls and Bulwarks; because, when the knowledge of Salvation comes into the Con∣science, it is a most sure and certain Defence. Now here is an increase of the knowledge of Salvation promised, that she may live in abun∣dance of peace and quietness of Heart, accor∣ding to the words of the Prophet, Violence shall no more be heard within thy Walls, wasting, nor Destruction within thy Borders; which must be understood of the inward Man here in this Life, when the fear of God's wrath is banish'd out of the Conscience through Faith in Christ, but as it concerneth the Life to come; it meaneth that eternal and everlasting Felicity, which is prepared for us in the Kingdom of Heaven.

And it being said, [We] will make thee, it sheweth, that the preparation of Salvation for us is a work of the whole Deity; and also, how both Grace and Glory comes unto us, not because of our works, but from the promise of God alone.

And in that the Borders are promised to be made of Gold, it meaneth, the preaching of the Gospel, which is compared to Gold, Silver, and precious Stones; and therefore the Streets of the City (wherein the Bride liveth, walketh, and rejoyceth) are said to be all of pure Gold. And the Borders being made with Silver Studs, it meaneth the Righteousness of Christ, inhe∣rent in himself, and imputed to us, which is as refined Silver, free from all the dross of Man's original and actual Corruptions, and is of sufficient value to defend our sinful Souls from the fears of the Law, and malice of Satan; and also to purchase for us that most excellent and eternal weight of Glory, which we shall one day enjoy with the blessed Deity, and all the Saints and Angels for evermore.

VERSE XII. While the King sitteth at his Repast, my Spikenard sendeth forth the smell thereof.

THese words are the speech of the Church, and do set forth the benefit she receiveth from her Beloved, when she sitteth at Repast with him. To sit at Repast, as some say, is to sit round in a Circle, round about compassing a thing; like as when Men sit at a round Table to

refresh themselves at Dinner, or at Break-fast. So that Christ's sitting at Repast, is his sitting in Compass. And the Compass or Circle that he sits in is the Earth, with his Chosen on Earth; so that in all places where his Chosen are, there sitteth Christ at Repast. And when the Bride meeteth the King at Repast, she says, My Spikenard gave the smell thereof.

The Spikenard is a Flower growing in Syria, bitter of tast, but wonderful sweet of smell; and that which comes out of the Flower, giveth also a most excellent scent to a Man's Nose.

Now, as at Banquets, Kings, and other great Persons, did use to come with their sweet Per∣fumes to make a most fragrant scent to their Queens, and others; so doth the Bride here when she meeteth the King at Repast, she is perfumed with the King's Spikenard.

Now by the King here, is meant the Lord Jesus Christ; and by his Repast, the Gospel; and by his Sitting, that wonderful rest and content he taketh, in feeding his People with Knowledge and Understanding; and by the Spikenard, the joyful scent of his own Righ∣teousness and Merits; and the word [while], notes the time when she receiveth this Heavenly Oyl, even when the King sitteth at Repast, that is, when the Gospel is preaching. And she calleth it my Spikenard, because the Righ∣teousness of Christ is hers by imputation; and by sending forth the smell thereof, she meaneth

the perfuming of all those humbled Sinners that come to the Kings Repast.

First then we must diligently observe where the King sitteth at Repast, and also when he sitteth to feed, and what the true scent of the Spikenard is; that we may be in readiness to receive it our selves, and then to open the Box, and pour it out to others, that the whole House may be filled with the Odour thereof.

VERSE XIII. A bundle of Myrrhe is my Beloved unto me—

IN this Verse is shewed the reason why she smelleth so sweet; it is not from her self, but from her Beloved, from whom she hath this excellent Perfume; My Beloved is a bundle of Myrrhe unto me. Myrrhe was used in making the anointing Oyl, which made Persons holy. Some say, the Myrrhe groweth in Eastern Countries, and that it is a certain shrub like unto a prickly Thorn, and bearing Flowers, having Seeds in them; out of which Seeds, there comes a certain Gum which is notable for smell; and also that the Flowers (the prickles being taken out) are excellent for smell, being made in a Posey, or bound up in a bundle▪

But whether it be a Bag, Bundle, or made in a Posey, or the Gum of Myrrhe, it serveth to set forth the excellent sweetness of the Lord Jesus Christ.

Now it must be noted here, that she speaketh of the Righteousness of his Person, inherent in himself, and imputed through Faith, which Righteousness she hath in singular estimation; for she singeth not here of his Righteousness imparted, (although that she hath also) but of his Righteousness imputed, which is as sweet to the broken hearted, afflicted, and humbled Soul, as the sweetest Gum of Myrrhe, or as the Flowers of Myrrhe made into a Posey. This bundle of Myrrhe (she saith) my Belo∣ved is unto me; so that when I am afflicted, in heaviness, and great distress, the smelling to this Bag, Bundle, or Posey of Myrrhe, yieldeth unto me a most fragrant scent.

—He shall lye all Night between my Breasts.

In these words is shewed the use of this Bundle, or Posey of Myrrhe, it is to lye between her Breasts, which words we must understand, otherwise the sweetness of the Bundle will be utterly lost.

Understand that by Night she meaneth all times of Affliction, and fears of the Law, whe∣ther it be fear of wrath, of guilt, of want, of reproach and contempt of the World, or

whatsoever else may make the Heart heavy and sad; in which condition are we, for whom this posey is provided, commonly cast into, not because our Heavenly Father doth delight to afflict us, but because without it we can never understand nor smell the sweetness of the gum. Now what course doth she take for the banishing of all fears and perplexities, out of her mind and conscience in this night of distress? It is here answered, she lodgeth Christ between her breasts, she holdeth him fast by faith; and maketh application of his gracious promises, against all fears and discomforts whatsoever. And this is the true use of the gospel. There∣fore we must learn with the bride here, to be provided with this bag or bundle of Myrrhe, against the night of affliction cometh, that so when all things that make for our discomfort, will seem to be present, and those things which should comfort us will seem to be absent, and nothing will appear before our eyes, but the remembrance of what we have done: yet then, by having this Heavenly posey in a readiness to smell to, the sweetness of the gum may drive away all noisom fumes out of our minds and consciences. So wonderful a thing is faith, that when once it layeth hold on Christ, and lodgeth him within the Soul; all fears and doubts must vanish before it, even as the mist before the Sun.

VERSE XIV. My beloved is unto me as a cluster of Camphire in the Vineyards of Engedi.

IN these words the Church useth another si∣militude to set forth the sweetness of her be∣loved, which is by a cluster of Camphire. The Camphire or Cypress Tree, is, (as some write) a Tree that groweth most commonly near to the Indian Country, that beareth very sweet and pleasant fruit: But here the Cipress Tree is commended, that groweth in the Vineyards of Engedi; which was a City in the Land of Jury very fruitful, and in their Orchards they plant∣ed this Tree of Cypress or Camphire, which being in so fruitful a place, it was the notablest fruit they had: So that as in our Land some fruit is more proveable then other fruit, so was this Camphire or Cypress Tree most fruitful of all others, in the Vineyards of Engedi. And to this fruit she likeneth her beloved, which may also serve for a reason why he shall lie all night between her Breasts, because of the sweetness of the fruit, that cometh by his death and Resurrection.

Which fruit she likeneth to a cluster, be∣cause it bringeth all blessings to her for this life, and the life to come. And which groweth in the Vineyards of Engedi, to shew, that she

delighteth in that fruit which groweth in the most fruitful Soil. She doth not boast of that righteousness which is inherent in her self, (although that she hath also) but of that which is inherent in her beloved, as he is the subject of inherency.

Now it cannot be denyed, but that the righteousness of Christ inherent in himself, and imputed to us, is infinitely of more worth, then that righteousness which he doth impart, or communicate unto us, because in all the works that Christ did, there was something in them which was incommunicable to any Creature, which only made his own righteous∣ness of infinite worth in the sight of his Father. Therefore she likeneth her beloved to the fruit that groweth in Engedi, because by his fruit alone, she hath deliverance from sin and the wrath of God.

VERSE XV. Behold, thou art fair, my love, behold, thou art fair—

THis is the speech of Christ, who beholding his spouse, declaring the use of her faith in the time of tribulation, commendeth her for the same, which sheweth that he is well pleased. And the word [behold] sheweth his willingness

she should know it. And when he pronounceth her [fair] he meaneth free from the guilt of sin. And when he saith [my love] he sheweth that her person is accepted. And by the word [thou] he meaneth to exclude all those that are not of faith, from shareing in the benefits of his Death and Resurrection. Now the doubling of the words sheweth, how hard it is for us, in the hour of Temptation, to apply our selves to the words of our Lord Jesus Christ: and also how willing the Lord Christ is, that then we should not forget, but remem∣ber his loving and comfortable words. All these things are written that we might believe; and that when the hour of Temptation cometh, we should put them into use and practise, other∣wise we cannot possible please our head and Husband: who came into the world on pur∣pose, and is ascended into Heaven on purpose, that we might receive his benefits, and rejoice in the same.

—Thou hast doves eyes.

Now that which he chiefly praiseth the bride for, is the eye, as a thing which tendeth most of all to the setting out of her fairness, other parts draw not the affection, as doth the eye; therefore Christ chooseth the eye to set forth the praise of his Church, which standeth in a comparison, thou hast doves eyes. The doves eye is simple, harmless, is not crafty, seeketh

not greedily after a prey, doth not peck with the Bill, nor hurt any thing as other Birds do; but here it is chiefly used to set forth the chastity of the Bride, towards her Husband the Lord Jesus Christ; who notwithstanding all her afflictions, and temptations, chuseth no other refuge to fly unto, but with the Dove, she cleaveth fast to her mate. And also the eyes are here commended, because through faith the killeth the Law, and liveth in the service and freedom of her beloved, and doth good works freely and of choise.

VERSE XVI. Behold, thou art fair, my beloved, —

THese are the words of the Church, wherein she returneth the praise of all her beauty to her beloved, (who is fairer then the Sons of Men) from whom all her fairness is derived. She dareth not to appear before him in her self, therefore prayeth him to be∣hold his own fairness, as being the only cause of her acceptance in his sight, which is a rule, and pattern for every man to imitate.

—yea, pleasant—

Thou art not only fair, but also pleasant in thy self, in the enjoyment of me, and pleasant to me, in that thou speakest so kindly to me, and acceptest of me. Which words do shew us what manner of person Christ is, and what his carriage is to us, altogether pleasant and lovely: So that as soon as ever we look upon him by faith, and humble our selves before him, he rejoyceth in us and over us, as the Bride∣groom rejoyceth over the Bride.

Therefore when we are overwhelm'd with heaviness and sadness of heart, this doth not come from Christ; but from the Law and our evil conscience, being not well purged and cleansed of unbelief; for to those that are humbled before him Christ is pleasant.

—Also our bed is green.

This is likely to be the joint speech of Christ and his Church, rejoyceing together in the place of meeting, for the bed is the place either in publick or private, where Christ and his people meet together. And by the greens of the bed is meant the fruitfulness that cometh by reason of the meeting of Christ and his Church, according to Saint Paul, being mar∣ried to Christ, ye bring forth fruit unto God; that is, many Children unto glory. The

Gospel is the Doctrine that converts the Soul, and the reason why so few are converted is, because the Gospel is seldom Preached; there∣fore the labours of the Ministry are not blest, but men are smiten with barrenness, become dead and withered Trees, bringing forth no fruit at all unto God, because they want the company of the Lord Jesus Christ in the bed; therefore it being said [our bed] Agar the bondwoman is excluded from the priveledge of the bed, as one, who although she hath many Children before men, yet she hath none at all before God, and the reason is, because she entertaineth not Christ in the bed; she im∣braceth the servant, and forsaketh her Lord: therefore that heavy judgment spoken of by the Prophet Esay follows in its time, the loss of Children, and Widdowhood shall come upon thee in one day in their perfection. This is the heavy doom that will one day fall upon the bondwoman and all her Children; her bed being too short, and the covering too narrow, to hide her from her sin, and the wrath of God Almighty.

Learn we therefore, that Doctrine which maketh the fruitful bed, and sheweth the fruit∣ful Mother, that is, so to understand the Law, as it may further us to faith in Christ, and so to understand the Gospel, that it may further us in the duties of the Law.

This is a most rare and Heavenly Art, which none can teach but the Holy Ghost, let us

therefore pray unto him without ceaseing to bestow this gift upon us; who hath promised to bestow upon us all things that we shall aske which are according to his will. Then shall the bed become fruitful, then shall we rejoyce in the meeting place, and say with the bride here, our bed is also green.

VERSE XVII. The beams of our house are Cedar, and our rafters of Fir.

NOw here is shewed the reason why the bed comes to be so fruitful, and how the family of God comes to be so much enlarged, it is by reason of the beams and rafters; which are the strong supporters of all the building. Where first note, that by the house is meant the Church of God. And by the beams and rafters, the builders of the Church of God. And the beams being of Cedar, it signifies strength, and also such timber that will not rot, but is dureable and sweet. Now the godly are often said to be Cedars, and the chief in the Church are said to be pillars. Also the house having rafters, it sheweth it hath a covering or defence, and they being of Fir (which some think is another Tree call'd the

Brutine Tree, which is of pleasant smell) sig∣nifieth purity of Doctrine. Such beams and pillars, that are well versed in pure Doctrine are always used in building the house of God in every age: therefore the bed is always fruitful, and the Church can never decay, because the builders thereof are always lasting. And as it is a house very sweet and pleasant for a man to live in: So it is infinite in strength, and for safety. It is therefore a vain thing for any man to think to undermine the Church of God, seeing it is a house built upon a Rock, and although men think to race it, and down with it even to the ground; yet he that sits in the Heavens shall laugh, the Lord shall have them in derision. There may be some breaches made concerning the outward face, and pro∣sperity of the Church, but her inward peace and glory can never be taken away.

And also seeing the house of God is for safety, it having a roof or covering, it is wis∣dom for every man to get into it; that he may be safe from the Wind and stormy Tempests of the wrath of God.

Blessed is that man whose hope the Lord is, that setteth his confidence upon the gracious protection of the Almighty, he shall be guarded with Angels, and kept as the apple of his eye; the Lord will be a sufficient defence unto him in life and death.

Notes

• Deut. 10. Rev. 19.
• 1 Kin. 11.4.
• Rom. 7.
• 2 Sam. 14.23.
• Gen. 3••.55.
• Heb. 11.5.
• Psal. 2.12.
• 2 Cor. 13.12. 1 Thes. 5.26.
• Prov. 27.6. Can. 5.16.
• 1 Tim. 5.
• Psal. 104.15.
• Exod. 20.30.
• Esth. 2.12.
• Psal. 45.
• Psal. 45.
• John 12.
• 2 Cor. 11.2.
• Rom. 3.21.
• Mat. 5.19.
• This teach∣eth Men to break the Law, be∣cause it establisheth in Men a false opi∣nion of the Law, which bindeth all Men under the Curse of God.
• John 8.
• 2 Kin. 6.12.
• Isa, 26.
• John. 14.2.
• Isa. 33.17.
• Mat. 11.27.
• Deut. 17.
• Heb. 12.
• Jer. 8.21.
• Job 30.30.
• Gal. 4.25.
• Gal. 4.
• Gen. 25.13.
• Song 3.
• Exod. 26.
• The last Resolution of Faith is, when the Evidence of Works is lost, and nothing is left to as∣sure us but the Word alone.
• 1 Sam. 1.
• Mat. 28.
• Isa. 40.
• 1 Kin. 28.
• Job 39.
• Zac. 10.3.
• 1 Cor. 3.12. Isa. 54.12.
• Rev. 21.19.
• Isa. 50.
• Eze. 16.10.
• Isa. 26.
• 1 Cor. 3.
• Rev. 21.
• Exod. 30.23.
• Jos. 15.
• Esa. 62.2.
• Rom. 7.
• Esa. 47.19.
• 1 Tim. 3.15.
• Isa. 44.40. Isa. 20.
• Psal. 2.