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

AN ENTRANCE Into the most Excellent SONG of SONGS, WHICH IS SOLOMONS.

COncerning the time when SOLOMON wrote this Book, whether before his Fall, or after his Repentance, it skills not much to know, neither will any wise Man much contend about it, as being a thing tending to Strife and Debate, rather than to any godly Edifying in the know∣ledge of the Truth. And to speak much for the Authority of it, seeing it hath been recei∣ved by the Church of God for so many Hundred years past, both before Christ's coming, and since, and kept (as it were) in the Ark and Sanctuary of God, with the rest of the holy

Scripture, when all the rest of his Songs were cast aside, may seem to be ridiculous; yet be∣cause that some in former times have endeavou∣red to blemish it, counting it but a wanton Toy or Ballad about the gestures of Lovers; it may not be amiss to speak a few words briefly, in Answer to their Objections.

First then let it be considered, that the mat∣ter herein contained must either pertain to Solo∣mon: and some Queen of his; or else to the Lord Jesus Christ, and his Queen. Not to Solomon; for the King that is here spoken of is set out as one keeping Sheep, as in Chap. 1. which was not a thing proper for Solomon's Royalty. And also to be without, shut from his Wife, as in Chap. 5. until the Dew fell upon his head; which agreeth not to Solomon's Princely State. For what Queen of his would offer him so much disgrace?

And for what is said of the Bride in this Song, can never agree to any Queen of Solomon's; for it is said, that she was without spot, and that her Bridegroom was gone, she had lost him, and that she was fain to seek him up and down the City, and that she was taken of the Watchmen and beaten: And who durst do this to any Queen of Solomon's? Therefore seeing it cannot agree to Solomon, nor to any Queen of his; it can agree to none but the Lord Jesus Christ, and his glorious Bride, which is the Church.

But it is objected, [Object. 1] that the Song speaketh want only of the gestures of Lovers, and there∣fore they disdain it, and account it not Canonical.

For Answer: So the 45th Psalm, [Answ.] wherein the same matter is handled, that is handled in this Book, may as well be accounted not Cano∣nical; the whole Psalm being but an Abridg∣ment of the matter herein contained. They that will take exceptions against this Book, be∣cause Christ expresseth himself after the manner of a Lover, may as well except against that Scripture, where the Lord says, Behold I come as a Thief. Now as Christ compares himself to a Thief, not because he dealeth unrighteously, but to shew the suddenness of his coming: So he also compares himself to a Lover, not be∣cause he delighteth in wanton gestures, but because the Love between Man and Wife, is a worthy and most excellent representation of the Love between Christ and his Church.

But they Object farther, [Object. 2] that the Name of God is not at all used in this Song.

This proves nothing: For it doth not follow, [Answ.] that because the Name of God is often used in great Volums, that therefore it must be used in every Song. * 1.1 David made an excellent Funeral Song at the burial of Saul, and yet the Name of God is not mentioned in it, and shall it not therefore be Canonical? If this Argument were good, then many Chapters in the Bible must be accounted not Canonical, for want of the Name of God being used in them.

Again they say, [Object. 3] that there is nothing ex∣pressed of this Song in any of the Writings of the New Testament.

So there are divers Books in the Old Testa∣ment that are not mentioned in the New besides this; [Answ.] neither is all that Christ himself spake, set down or alleaged in the New Testament.

Now then it must follow, that if this Book must be rejected, because none of it is expressed in the Writings of the New Testament; then all other Books in the Old Testament, that are not set down in part in the New, must be accoun∣ted not Canonical. And also, that whatsoever Christ spake and alleaged, that was not written, must be accounted not to be agreeable to the Writings of the New Testament. All that Christ spake was not written, but only the Abridgment of things. And although the sen∣tences of this Song are not set down in the New Testament, yet the Doctrine herein contained, is therein expressed.

Therefore abiding by the Authority of it, it being a matter from Heaven, let us bring Faith along in reading of the Ditty, that our Hearts may be ravished with the Spiritual excel∣lency herein contained. And so I come to the Title.

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, * 1.2 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, * 1.3 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, * 1.4 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.] * 1.5 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, * 1.6 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, * 1.7 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, * 1.8 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, * 1.9 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, * 1.10 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; * 1.11 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, * 1.12 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, * 1.13 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, * 1.14 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, * 1.15 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, * 1.16 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, * 1.17 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, * 1.18 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, * 1.19 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, * 1.20 and teacheth Men so, shall be called the least in the Kingdom of Heaven. * 1.21 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. * 1.22 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. * 1.23 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. * 1.24 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, * 1.25 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, * 1.26 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, * 1.27 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. * 1.28 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, * 1.29 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, * 1.30 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. * 1.31 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. * 1.32

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, * 1.33 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, * 1.34 (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. * 1.35 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. * 1.36 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. * 1.37 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, * 1.38 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, * 1.39 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; * 1.40 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, * 1.41 and also highest in Account. And the Horse is a War∣like Creature, that rejoyceth in his strength, * 1.42 and goeth on to meet the Armed Men. * 1.43 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; * 1.44 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, * 1.45 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, * 1.46 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, * 1.47 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; * 1.48 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, * 1.49 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, * 1.50 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. * 1.51 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, * 1.52 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, * 1.53 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, * 1.54 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, * 1.55 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. * 1.56 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, * 1.57 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, * 1.58 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.

CHAP. II.

VERSE I. I am the rose of Sharon, and the lilie of the Valleys.

THESE words are the voice of the bride, as appears by the Prophet Esay, * 1.59 the desert shall rejoyce and blossom as the Rose; which words being spoken of the Church, it sheweth the Church to be the Rose.

And she termeth her self to be the Rose of Sharon, not only because Sharon of all places was most excellent for Roses; but also because it was prophecied that Sharon should be a sheepfold, * 1.60 that the Gospel should come to Sharon, and that Christ should have his flock there.

And in that she says, I am the Lillie, it ac∣cordeth with the words of the Prophet; I will be as the dew unto Israel, * 1.61 he shall grow as the Lillie.

Now the Rose is the Queen of flowers, sur∣passing all in beauty and smell; and the Lillie is next in Nobility to the Rose, surmounting all in respect of her clothing, insomuch that

Solomon in all his glory was not arrayed like the Lillie. And she termeth her self therefore to be the Rose and the Lilly, in regard she is most excellently perfumed, with the scent of her beloved; and also clothed with his righteous∣ness from the wrath of God.

She is also compared to the Lillie, * 1.62 in respect of the manner of her growth: for the Lillies labour not, neither do they spin, but only stand still and receive the vertue of the ground from whence they grow. So the bride she laboureth not, she travaileth not in the works of the Law, to the end she may attain true and eternal righteousness thereby, but be∣cometh a Lillie by sitting still by hearing and receiving the comfortable dew of the Gospel. And in that she is said to be the Lilly of the valleys, it sheweth from whence the Church springeth, even from a low opinion of her self; in that the Mountains of her own imaginations are become a valley: So that as the choisest Lillies are found in the lowest valleys, so the Lilly of Christ becomes decked with such ex∣cellent ornaments, being first made low by sit∣ting in the desert and solitary place.

Now it being said, I am the Rose of Sharon, and I am the Lilly; it must lead us into a further consideration: for it is as much as to say, I am the fairest flower in Sharon, I am the choicest Lilly there. Others there are in Sharon, that count themselves the Rose, and reckon themselves the Lilly, but they spring

not out of the valley, are not perfumed with the scent of the Rose, nor cloathed with the ornaments of my beloved.

For it must be noted, that Sharon is a sheep∣fold, * 1.63 in which fold there are two sorts of people, a two fold Ministry or Mother; the free Mother which bringeth forth Children before God, free in Spirit, justified without the Law; and the servant or bondwoman, which bringeth forth no Children before God, but gendereth all her Children unto bondage. Against this Mother the bondwoman, the bride appropriates these Titles to her self, I am the Rose, I am the Lilly, and this I conceive to be the occasion of her speech. * 1.64 The bondwoman boasteth her self to be a Queen and no widdow, because she liveth (as she supposeth) in the works of the Law, * 1.65 and also reproacheth the free Mother, because she forbiddeth justifi∣cation by the Law; now because she boasteth her self in the Law, the bride here taketh away from her, all right and interest in Christ her Bridegroom, and although she challengeth to her self the Title; as to be the only Rose, and Lilly of Christ, yet she blossometh not, she bringeth by her Doctrine no Children unto glory; therefore the bride says, [I] (notwith∣standing the boasting of the bondwoman) am the glory of Sharon, I that am the free and fruitful Mother am the Lilly, for I only blos∣som and bring forth Children unto glory.

And by thus saying she boasteth not in her self; but gloryeth only in the righteousness of Christ her Redeemer.

Now the reason why she blossoms, and comes to be so fruitful is, because she is married unto Christ. * 1.66 This is the reason given by the Prophet Esay, (when he says, the wilderness shall re∣joyce, and the desert shall blossom as the Rose) the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon; meaning Christ, who is the excellency of Carmel and Sharon, and the glory of all the Cedars in Le∣banon, shall be given in Marriage to the desart and solitary, to she that is barren and fruitless in her own eyes. Carmel was a fruitful place where Nabal had possessions, and Sharon also was a fruitful field, and in Lebanon were many goodly Cedars; (figuring the Godly people in all ages of the Church) but take away the glory of Lebanon, and the excellency of Carmel and Sharon, that is to say, the righteousness of Christ imputed, and their glory departeth like a Bird, and their fruit withereth and comes to nothing.

After the same manner must we with the Bride, learn to hold fast our Title against the bondwoman and her Children, who by their Doctrine bring forth all manner of Sects; and every Sect do claim unto themselves the Title, as to be the only Rose and Lilly of Christ: and condemn all others as Antichristian, that are not of their own way, and yet they boast

of nothing but of their own works. Now when this comes to pass, we must learn with the Bride, to strip them of their glory by the word of God. Because she boasteth her self in the Law, therefore we must shew unto her, her condemnation by the Law; and because we are barren, and fruitless in our own eyes, and condemned by the Law, therefore must we lay fast hold on the righteousness of Christ our Lord, which is freely given unto us without the Law. If thou walkest according to this rule, then shalt thou become the fairest flower in Sharon, perfum'd with the excellent scent of thy beloved, and the Lilly of the Valleys, cloathed and decked with his Ornaments; and also the scent of the Rose, shall cast forth an excellent savour in every place; and the smell of thy garments shall be as the smell of a field which the Lord hath blessed.

VERSE II. As the Lilly among thorns, so is my love among the Daughters.

THese are the words of Christ, who first sheweth the Church the danger she is like to fall into by reason of her Doctrine, she is like the Lilly among the thorns, in danger

to be scrat, and torn in pieces: this acceptance she findeth amongst the daughters, meaning the Preachers of the Law, that draw on works into the Doctrine of justification, these in all ages have been the only enemies to the Bride of Christ: which did not fear to set upon Christ himself, but crucified the Lord of life; let any man but stick fast to the righteousness of Faith, and hold it forth against them in this one point concerning righteousness by the Law, and they will shew themselves; First or last, to be as thorns in his side. And thus the Gospel sendeth fire on the earth, but without the Gospel all things are at quiet.

Also Christ in these words preferreth the Children of the free-woman which he calleth his love: far above the Children of the bond∣woman which he calleth the Daughters. For thus he saith in effect, that as the Lilly far sur∣passeth the thorns, both in Nobility and Beauty. So doth my love far surpass the Daughters, that is, is higher in my esteem then those that earnestly require the works of the Law.

Next as it were an answer to this, follow the words of the Bride.

VERSE III. As the Apple-tree among the trees of the Forrest, So is my beloved among the Sons—

IN which words even as the Bridegroom be∣fore, did set forth the Bride beyond the Daughters of the bondwoman, under the si∣militude of the Lilly: So here the bride doth set forth the excellency of her beloved, beyond the Sons of Agar under the similitude of an Apple-tree. Now the Apple-tree far surpasseth the trees of the wood (which are by nature wild) in regard of the goodness of the fruit, and also the variety thereof: So doth the fruit (she says) of my beloved far surpass the Sons, that is, the fruit of all those that first require the works of the Law to be done, before a man can be interested in the Gospel; this the spouse of Christ cannot relish, because it is not the voice of her beloved, and therefore she hath the Sons in small account, and be∣taketh her self to her own Apple-tree, and feedeth on his fruit, the fruit of which tree doth heal the Nations.

—I sate under his shadow with great delight—

By the shadow of the Apple-tree, under∣stand the shadows and figures of Christ in all ages of the Church, which being rightly under∣stood are full of heavenly delight. A shadow (in Divinity) representeth something to faith, which is absent to sense and reason; confirm∣ing that to the eye, which the word doth to the ear. For God hath always made a double Declaration of his bounty, for the comfort of sinful man; the one is by his word wherein he instructeth us by hearing, the other by figures and shadows, wherein he instructeth us by seeing. And this comes to pass by reason of our wonderful necessity and weakness, being not able to comprehend so excellent a mystery as the Gospel, without the use of visible helps.

Therefore Christ instructing Nicodemus in the Doctrine of regeneration, * 1.67 teacheth him by figures to understand the Mystery. If I have told you of earthly things, and ye beleive not, how can ye beleive if I tell you of Heavenly things? As much as to say, unless you learn to believe by the knowledg of earthly things, ye cannot beleive if I tell you of Heavenly things.

Now by earthly things he meaneth the fi∣gures and shadows of Christ in all ages of the

Church; and begins with Baptism, the thing in question then between Christ and Nicodemus. So also Circumcision, the Passover, the Sacri∣fices, the Temple, the Tabernacle, the Ark, and the mercy Seat, were all earthly things by which the Jew was to be instructed in his faith.

These were the patterns of things in the Heavens, to lead the Jew to the knowledg of Heavenly things themselves. Now therefore, as shadows were necessary to instruct the Jew in his Faith, in a Christ that was to come: So also were some shadows necessary to in∣struct the gentile in his faith, in the Christ that is come. * 1.68 And therefore it was promised, that in the days of Christs Kingdom there should be a Tabernacle for a shadow, which promise was fulfil'd in the coming of John the Baptist.

For all the Law and the Prophets prophesied until John the Baptist, that is till Baptism. Now all the Law and Prophets prophesied of a Christ to come: * 1.69 But Baptism manifesteth unto us the Christ that is come. Now seeing Baptism endeth that faith and Religion which resteth in a Christ to come; therefore it beginneth that Faith and Religion which resteth in the Christ that is come.

And therefore it is said by the Evangelist, * 1.70 that Baptism is the beginning of the Gospel of Jesus Christ the Son of God: Because it endeth the former Prophesie of a Christ to come, and

beginneth that Faith and Religion, which resteth in Christ that is come. And even as no man could visibly profess the true Religion amongst the Jews, unless he were first united to the Jew by Circumcision: So no man can so much as profess the true Religion now, unless he be first united to the Church through Baptism.

And as it is the beginning of our entrance into the way of Christianity: So it is the beginning of our comfort in the day of distress, for even as Christ was present with the Fathers of old, as soon as by faith they rightly under∣stood the shadows; so Baptism as oft as we fly unto it by faith, hath Christ present with all that he is, and all that he hath prepared for poor sinners. Which spiritual coming of Christ into the Soul; causeth the absence of all discomforts whatsoever. The right under∣standing of this Mistery, causeth the bride to sing here, I sate down under his shadow with great delight.

Also this Doctrine openeth a light for the conviction of all false Prophets whatsoever; all Sects and Heresies that now be, or ever will be having their first rise, from the contempt of Baptism, or some false opinion concerning the same.

And with this proposition they all begin, that Baptism is nothing unless the person first believe. By which proposition they wholy deny the true Christ, and rest upon a false

Christ. For Baptism not only manifesteth the true Christ to become, (as hath been proved) but also sheweth us, that until Baptism, all people are under the Prophecy of a Christ to come.

Now that Doctrine which requireth faith before Baptism, requireth faith not in the true Christ that is come, but in a false Christ which is yet to come, which Christ in Scripture is no where to be found.

And if there be no such Christ to be found, which is yet to come; then there is no object to be found for such a faith to rest upon.

By which one argument, (if thou manage it skilfully) thou mayest easily send the for∣mer proposition to Satan from whence it came, and sit down and rest thy self in peace, and joy.

For one of these propositions must needs be granted, that either our faith must be in a Christ that is come, or else in a Christ that is to come; if in a Christ that is come, then Baptism is necessary which manifesteth the same, * 1.71 if in a Christ to come, then is our faith and Religion ended, ever since the days of John the Baptist.

Learn thou therefore to be very cunning in the right use of the figure, that as Satan hath built up his Kingdom, by bringing Baptism into contempt; So thou mayest break his head, and batter his Kingdom in pieces, by teaching a right knowledg and understanding of the

same; then shalt thou be a right Souldier for thy beloved, and also with the bride here, shalt sit down under his shadow with great delight.

—His fruit was pleasant to my tast.

That is, the fruit of his shadow, because the shadow representeth to us, the benefits of Christs death and Resurrection; which must needs be pleasant where the benefit is felt. But where there is no faith to understand and receive the mystery in the shadow, to them they are of no use at all; but otherwise they are very pleasant: for as much as they make the benefits of Christ which are represented, to be as certain to faith, as the figure repre∣senting, is certain to sense and reason.

VERSE IV. He brought me to the banquetting-house—

HEre she sheweth the great provision that Christ made for her, when once she grew to have a Sacramental faith, he enter∣taineth her with a Banquet. As Kings when they entertain their Queens do use to lead them into the Wine Cellar: So doth the Lord Jesus

Christ by his Queen, he bringeth her into his banquetting house, or house of Wine.

By the banquetting house, understand the place where the Church of God do use to meet together, whether in publick or in private; for the hearing and receiving of the Gospel. * 1.72 Which is said to be wisdoms feast, where the table is furnished with all manner of varieties, and nothing is wanting for this life or the life to come: there is comfort in all crosses, de∣liverance in all distresses, provision for all wants and necessities, pardon for all sins, healing for all iniquities, there is nothing that the heart of man can possibly stand in need of; but in this banquetting-house it is to be found.

And when she says, hath brought [me] she meaneth not idle and prophane persons, that scorn and contemn the word and Sacraments; the banquet is not provided for such, but I that feel my transgressions, and am wearied with the burden of the same, that am continually oppressed with heaviness and sadness of heart: I that do highly esteem and prize the Heavenly banquet, above all things under the sun, 'tis I for whom the delicates are provided. But by whom is she thus brought? She answereth, my beloved hath brought me, she did not come her self, but he out of his tender pity and merciful compassion brought her. Into this banquetting house he bringeth all those that earnestly and heartily desire the same, and that prize the provision that there is made above all

earthly things, those he feedeth with rich and Heavenly dainties, even with such things as eye hath not seen, nor ear heard, nor ever entered into the heart of man to conceive: but those that are scorners and contemners of the same, he sendeth empty away, and none of those shall ever tast of his supper.

—And his banner over me was love.

The banner or standard, signifies the Kings presence in the field, and also it being a war∣like sign signifieth fighting with joy and victory. * 1.73 The use of the banner is when the Standard-bearer holds it up, to draw the Souldiers to march to it, that they may keep order, and attend upon their Colours: that the Battle be not disordered. Now as the use of the Ensign is to draw Souldiers together, that they may march accordingly: So is Christ banner to draw all his Souldiers to himself, that they may joyfully fight against the world, the flesh, and the Devil. And as in all ages the Churches banners were the signs of Gods presence: so have we also the signes of his presence in the Sacraments, and by gathering to those Ensigns, the love of God comes to be shed abroad in the heart, by which we joyfully fight against all our Spiritual enemies. Therefore those that come not to their Colours, but forsake their Ensigns are blind and senseless, and not only remain without the feeling of Gods love:

but also when they should set themselves in rank and order, to fight against the tempta∣tions of Satan, the wrath of God and Eternal death; they lose their strength with Sampson, and fall down before the enemy. Therefore seeing our beloved hath placed us under his banner, we must March to it and attend upon our Colours; that so when the wrath of God, and the fear of Eternal damnation begins to ceize upon us, when the enemy comes in upon us like a flood, we may through faith behold; the spirit of the Lord to lift up a standard against him.

Then shall we feel by experience, that with∣in us, which the bride here rejoyceth in, his banner over us to be love.

VERSE V. Stay me with flagons, and comfort me with apples, for I am sick of love.

THe bride having been in the banquetting-house, and there met with the fruit of her Apple tree, which did so wonderfully com∣fort her in her afflictions, desireth for more. She speaketh to those that bear the flagons; and carry the Apples to help her to some more, those that often use the Wine Cellar, and have

the banquetting cheer in a readiness; to them she says stay me for I am even ready to sink: The bride is even overcome because she hath been in the Cellar: Others have no mind to the banquetting-house because they never tasted of the Wine. The Church is not satisfied with one banquet, or one cup of Wine, but she must have a flagon or two more, stay me with flagons. She findeth a continual need of the fruit of her Apple-tree, therefore she must be continually comforted with Apples: others that see not their need care not a rush for the Wine-cellar, but seek for comfort in other things; but she cryeth out stay me with flagons, and comfort me with Apples. Now she sheweth the reason why she desireth after the flagon so much, it is because she is sick of love. To be sick of love is to be restless till one hear good news from the Lover. Now Christ is her Lover, and she having heard from him before, is even sick till she hear from her beloved again. It is as if she had said thus, I have been in my be∣loved's banquetting-house, where I have tasted of his dainties, and am even overcome with love, and can never be satisfied unless I tast again and again.

And this effect the Gospel worketh where ever it is received, it maketh all people sick of love: And the reason why people have so lit∣tle spiritual life and joy in them, it is for want of the Gospel. Those that know not the Gospel wonder to see men run after Christ; but the

reason is because they are sick of love, and can no more be without the Wine-cellar, then a hungry man can endure to be without meat. Next of all she sheweth the cause why she is so much in love.

VERSE VI. His left hand is under my head, and his right hand doth embrace me.

VVHich words do shew the reason why she is so sick after her Lover, because of his embraces. When ever she meeteth him his left hand is under her head, and (after the manner of a Lover) his right hand doth embrace her.

By his right hand she meaneth his Divinity, * 1.74 as may be gathered from the 45 Psalm. And by his left hand his humanity. By his humanity he beareth all her sins, sorrows, and calamities, both of her head and whole man: and by his Divinity he worketh for her a full deliverance. By his left hand he taketh from her all things that make her miserable; and by his right hand he gives unto her all things whatsoever, that may make her joyful and happy. When she heareth of this in the banquetting-house, and begins to find and feel within her self, that

his heart is upon her, she is sick after him, and cannot chuse but discover it. And thus it is with every man that hath once been in the Wine-cellar, and hath felt the sweet embraces of the Lord Jesus Christ in himself; he cannot but fall in love with him as the bride here doth.

Now next follow the words of Christ.

VERSE VII. I charge you, O ye daughters of Jerusalem, by the Roes and by the Hindes of the field, that ye stir not up, nor awake my love until he please.

CHrist having heard his spouse declare her faith before, and her Heavenly delight and rest, that she taketh in himself; chargeth the Daughters of Jerusalem, (meaning those that something discent from the bride, concern∣ing the way and manner of planting Christ in the Soul) not to molest her, or go about to unsetle her, in her Heavenly peace and security, until he himself please which is never. Also this charge implies a penalty if the charge be not observed. And here he mentioneth the example of the Roes and Hindes, which crea∣tures

do dearly love one another; and are a similitude between Man and Wife, and between Christ and his Church. And when he says that ye stir not up nor awake my love, it meaneth, by driving her from the Gospel by constraint; or by infusing evil principles into her, by a false interpretation of the Scripture.

Which is comfortable to us that belong to the Marriage-bed, when those that exact the Law and works do accuse and condemn us, for holding and maintaining justification by faith alone; against them all we must set this charge of our beloved: who commandeth their silence under the penalty of everlasting woe. This to do is to make Jesus Christ on our side, and if God be with us, who can be against us.

VERSE VIII. The voice of my beloved! behold! he com∣eth leaping upon the Mountains, skipping upon the Hills.

AS soon as ever the bride had heard this charge against the Daughters, uttered by Christ, she presently breaketh forth into these words, the voice of my beloved. This voice of Christ no man knoweth, but he that pertaineth to the spiritual little flock; there∣fore

Christ saith, my sheep hear my voice; * 1.75 others cannot discern it from the voice of Moses, but the bride is well acquainted with him; and therefore as lovers have their ears listning after the voice of him whom they set their affections upon, so doth the bride here, she listneth to the voice of her beloved. And thus it behoveth all that desire to become the spouse of Christ, to learn rightly to understand the voice of Christ: otherwise when the conscience is in distress there is no comfort nor succour to be found. For if thou makest no difference be∣tween Christ and the Law, when thy Conscience wrastleth with the Law, and the judgment of God, then thou art utterly undone for ever∣more; for then shall thine evil life appear be∣fore thine eyes, and (without this rule of distinction be learn'd) nothing shall be seen how thy sinful conscience shall be delivered, from the malediction of the Law, and the wrath of God. But Christ teacheth thee far otherwise, for after the Conscience is humbled by the Law: he raiseth it up again by faith without the Law. So that Christ maketh use of the Law to humble the sinner: but totally layeth aside the Law, in comforting the broken heart.

But what is meant here by his leaping upon the Mountains, and skipping upon the Hills? [Quest.]

By the Mountains are meant those lets and hinderances, [Answ.] or stumbling blocks that were cast in her way by the Daughters, to disturb

her in the Doctrine of justification by faith alone, to which Doctrine because she will not yeild, persecution followeth in all ages of the Church, therefore Cain killeth Abel, Ishmael persecuteth Isaac, the Prophets are slain, and also Christ himself. Now Christ cometh with great hast, and also with great joy unto his bride, to throw down all those stumbling blocks, that the way may be plain before her, and the paths made straight: therefore he is said to come leaping and skipping, and this being a thing of such excellent use, as soon as she preceiveth the hinderances removed, she declareth it with joy, the very first sight of his appearance in this thing, causeth her to burst out the voice of my beloved, yonder he cometh, behold it is he. Now next of all she setteth out this leaping and skipping by a simili∣tude.

VERSE IX. My beloved is like a Roe, or a young hart: behold, he standeth behind our wall—

THe Roe is a beast that delighteth to leap over bushes, and skip over hills: and also the Hart is a nimble creature that skippeth over Mountains with a swift foot. Thus she

saith, is my beloved: He maketh hast to remove all stumbling blocks, that Salvation may come into my Soul, but there is something in me that hindereth the coming in of Christ and Salvation, and that is a wall: So that when Christ com∣eth to the Soul to make it his Habitation, he findeth the door shut, and a wall to keep him out.

The wall here importeth something of weight, as appeareth by the word [behold] I conceive that by the wall is meant, mans na∣tural imagination, reason, or understanding, that he hath of the Scriptures, and of him self which standeth as a wall in man; in direct opposition to faith in Christ. For all men na∣turally are of this opinion, that God will justify those that keep the Law morally, and reject the rest: and to strengthen this opinion many Scriptures are alleaged, with being not understood, this opinion is increased. Now until this wall be thrown down there is no entrance for Christ, therefore when the bride says, he standeth behind our wall; she meaneth to throw down the wall. Christ is as a lover that will come in, although the opposition be ever so great the walls must go down, and the house must be pulled in pieces, and a new foundation laid; So that a man would judge when Christ cometh that all were going to ruin, even then when he is about to lay a new foundation.

This opposition Christ findeth more or less, even in his own people while they are in this world, and therefore he standeth behind the wall; and the first thing he doth by his Ministry is to throw down the wall: that is, those ima∣ginations in man, that are the roots and grounds of unbelief.

He doth not as (some other) builders do, prop up the old foundation, or piece up the old wall; but maketh all things new. And this was prophecied of him in Num. * 1.76 24. he shall smite the corners of Moab, and cast down the walls of all the sons of Seth.

—Looking forth at the windows, shewing himself through the Lattice.

These words do expound the former, and shew the reason why the imaginations in man must be thrown down, it is that light may be in the Soul; For the windows and lattices are instruments to convey light into the house; and when there is any obstruction between the light and the window it must be took away, otherwise the house will be dark.

Now Christ is our light and the understand∣ing is the window of the Soul, and the first light that Christ bringeth, is by teaching a right understanding of the Law; and by throwing down mans natural opinion of the Law, by discovering of our original and actual sin, by

which we sencibly feel that we are lost; this is the first light and a matter of great weight, because it teacheth man a true knowledg of himself; therefore it behoveth all people right∣ly to study the same, otherwise the windows will remain shut, and nothing but darkness will appear in the house.

VERSE X. My beloved spake and said unto me, rise up my love, my fair one, and come away.

AFter the windows are opened by a right understanding of the Law, she saith, my beloved spake, that is, of the promises of the Gospel; saying come away, by which she meaneth to receive his own righteousness and merits. Nothing is here placed between the revealing of sin, and giving of righteousness but only faith in Christ. And when 'tis said rise up, it sheweth, that the Law casteth all men down, and that Christ is not delighted to see us too long in sorrow and heaviness. And seeing he saith my love, it sheweth he owneth us in our sorrows, and setteth his heart upon us. And in that he says my fair one, he taketh from us the guilt of all our sins: and imputeth

to us his own righteousness and merits. These are the true foot-steps of faith, and are written on purpose, that we might upon the true sight and confession of our sin, after the same manner, apply unto our selves the comfortable words in the Gospel.

VERSE XI. For lo, the winter is past, the rain is over.

HEre it is shown that so long as the Con∣science is under the Law, the feeling of Sin and the wrath of God, it is as the time of winter; wherein flowers and fruits do seem to be consumed, by reason of Storms, and Tempests, and frosty nights. And as in the time of rainy weather, when little benefit of the Sun appears; for it is for the present as if there were no Christ or Saviour, when all former experiences of Gods love and favour are forgotten and lost. Which condition no man can speak effectually of, unless he have in some measure found it in himself. But as soon as the Conscience is humbled, confesseth sin and lifteth up through faith, his eyes and heart to the voice of his Redeemer, the winter is past, and the rain is over. All fears and doubts

do then begin to vanish away. According to the saying of the Prophet, * 1.77 they shall hear of joy and gladness, and sorrow, and mourning shall flee away. So that the Gospel putteth an end to the Law in respect of the Conscience; that Christ alone may there rule and govern. I say in respect of the Conscience, (not in respect of the conversation, but) in removing the guilt of sin and filling of it with peace and joy; for in saying the winter is past, it sheweth us also, that Summer is come. All a mans life may be said to be winter in respect of the flesh, and the manifold sins, vexations, cares, and dayly calamities, it is subject to in this mortal life; but in respect of the Conscience it is sometimes winter, and sometimes Summer. Therefore no man must be too much cast down with discouragement, when he feeleth his sin and the wrath of God, as though the winter would never be past; nor yet be too much overcome with rejoicing, when the Gospel shineth within him as though the rain would never come again.

VERSE XII. The flowers appear on the earth—

THese are tokens of the spring, which causeth all people to rejoice when they behold the buds and blossomes of the herbs, trees, and flowers, when there is (as it were) a new face upon the Earth, when all things appear like a new Creation: which maketh all Creatures to rejoice and sing. Which sheweth the proper effects of the Gospel, which is tidings of greater joy and gladness to all those that by faith receive it. And therefore what∣soever Doctrine it be, that by the nature of its principles maketh the heart of man sad, and cannot truly comfort it again; but leaveth it in sadness is not the Doctrine of the Gospel. By this then we may know when the Gospel is taught, * 1.78 when a Prophet speaketh in the name of the Lord; that is that says the Doctrine which he delivereth is the Gospel, yet if the principles of his Doctrine do not nor cannot, produce that effect which the Gospel worketh, which is righteousness peace and joy in the holy Ghost; the Prophet speaketh presumptuously, his Doctrine is not the Doctrine of the Gos∣pel.

—The time of the singing of Birds is come—

Another mark that the spring is come. Now as the pleasantness of the spring is seen, by the cheerfulness of the Birds in their pleasant notes: so the joyful and pleasant news of the Gospel is seen, and manifested in the voices and har∣monies of men. Who even as Birds in time of spring; So in their nests do sit and sing. Now in that it is here said the time of the singing of Birds is come, we must note that a Christian man liveth under a double time in this world; the time of the Law and the time of grace. A time when the voice of sorrow and mourn∣ing must be heard; and a time when the voice of joy and gladness must only be heard, and sorrow and mourning must fly away.

And Solomon being inspired by the holy Ghost, treateth of both these times which every Christian must apply himself diligently to learn. No man must think the Gospel to be such a Doctrine, that bringeth with it no∣thing but pleasure; for it being contrary to the Doctrine and Religion of the World, it bringeth the cross and many tribulations where the true Gospel is taught. And when the fear of any judgment, guilt, or calamity; begins to seize on the mind and to overwhelm it, then doth the time of the Law begin, and holdeth

us in captivity, which time doth not always last to the Godly, but only till Christ, for as soon as we confess our sin, and make application of the promises of God, then doth the Law begin to vanish from the Conscience; and then the time of the singing of Birds is come, as the holy Ghost here writeth.

—The voice of the Turtle is heard in our Land.

The Turtle useth (as some say) to depart out of the Land of Jury in winter by reason of the cold; and to return again in spring for to make an abode, in which time her voice is only heard calling to her mate. So that the voice of the Turtle is a certain sign that the spring is come. So when we hear the Nittingale, the Thrush, the Black-bird, and other harmo∣nical voices and pleasant notes; we know the spring is come. Now as the voice of the Turtle, and the chirping of other Birds; do shew unto us that Summer is come: So also we know that the Gospel is come when the voice of the Lord Jesus Christ is heard amongst the Saints. For as the warmness of the spring, causeth a cheerfulness amongst the Brids: So doth the truth of the Gospel (being rightly understood) cause a cheerfulness amongst the Saints, which causeth all the Heavenly host to break out in singing, lauding, and praising the Lord. When once they begin to shake off

the winter, and the frost begins to melt, and their hearts begin to be warmed with the spirit of God: then they begin to set their voices in Tune, and with sweet and Heavenly descant to make melody to the Lord in their hearts. When this comes to pass then is the voice of the Turtle heard, and then the Summer is come. Then the Nightingale singeth and all the Birds of Heaven begin to chirp.

They that have nothing in their mouths but ribaldry and filthiness, that can talk of no∣thing but couetousness and greediness; shew no tokens at all of the spring, neither can such make any Musick at all to the Lord. There∣fore let us learn rightly to understand the voice of the Turtle; that we may have this heat of affection within us, and so lively a feeling of the Lords mercies, that we may sing forth the praises of the Lord, and shew the Turtle to be amongst us, and that the spring is come: that so by our spiritual and Heavenly joy begun in this life, we may give a glymps of that everlasting joy, which one day we shall have with the Lord in glory.

VERSE XIII. The fig-tree putteth forth her green figs, and the vines with the tender grape give a good smell—

THe vine and the fig-tree do also note the spring, especially in Jury where the Country is hot, and the spring comes sooner (then with us) to make the earth fruitful, Both these Trees bear pleasant fruit, especially (as some say) those about Libanus. And as their fruit is pleasant to the tast, so the tender grapes when they first shoot out and blossom; give a good smell, chiefly in hot Countrys where the Sun hath greater force then else where, in causing nature to thrust forth her sweetness.

This sheweth that where the Gospel cometh it maketh men fruitful: for the godly are not compared to Trees that bring forth no fruit, (when once God pardoneth the imperfections and blemishes of his Church) but to Trees that bring forth most sweet and pleasant fruit. Those that bring forth no fruit in their conversation, but sower grapes are not the Lords plants: but are degenerated from the true vine. And they whose Doctrine, (by reason of the nature of its principles) bringeth no Children unto glory,

are not the Lords fig-trees: but are like brambles, thorns and thistles, that scratch and prick the Church, but bring forth nothing that is sweet and pleasant, these serve for no∣thing but to be cut down and cast into the fire.

Therefore we must learn to tast of the sweet∣ness of the fig-tree and the vine, and to shew forth the fruits thereof, that we may give a testimony that the Gospel is come; which when once we have well tasted of, we will not lose the sweetness of it for a world.

When the Trees went out to chuse them a King, * 1.79 the fig-tree would not lose his sweetness for a Kingdom. Nor would the vine lose his pleasant wine that cheared God and man for a Kingdom. If once we had but tasted the fruit of the vine and of the fig-tree; and did right∣ly know the use thereof, we would not part with it for all the pleasures under the Sun.

Although the grapes be not fully ripe, we must not be dismayed, and the figs but green and small, yet the Lord taketh pleasure in them; and counteth our poor beginnings to be tokens of the spring. If we humble our selves before him for our frailties and weaknesses, and aske him forgiveness for the same, he looks upon us with gracious eyes and telleth us that Sum∣mer is come. When we are ashamed of our fruit, and begin to be dismayed and hang down our heads like a bullrush; yet then doth he speake friendly and comfortable words unto us, as appeareth in the words next following.

—Arise my love my fair one and come away.

Which words are the conclusion of what was spoken to the bride by her beloved, and it is the second time by which she is call'd upon to come away.

Now in that he calleth again, it sheweth how untractable the Soul is to come out of her mis∣sery and affliction, so wicked a thing is unbe∣lief, which setteth nothing before our eyes in the time of tribulation, but only this that God hath no respect unto us; but that he is about wholly to cast us of. Now because there is no cure for unbelief but only faith, and faith can have no footing but only from truth; there∣fore our beloved in these words openeth his good heart unto us, and telleth us the very truth that we are his love, his fair one.

He that can make use of these words in time of Temptation, and can perswade himself that they are spoken unto him, setting himself to prayer in good earnest; for the establishing of this very truth in his Soul, shall easily overcome his unbelief, and experimentally feel the bene∣fit of faith.

And also Christ here declareth unto us, how willing he is that we should receive him. He speaketh not one word of discomfort to the afflicted Conscience, as Satan by his instruments

doth, as the Law doth or as the accusing Con∣science it self doth; but biddeth us arise and come away; that is, not to hearken to those discomforts; but to set our faith and affections upon his words; whereby he doth only and wholly appropriate us to himself.

For when he faith my love, he doth it to assure us of the contrary to that which in time of distress we most of all fear, which is, that we are not beloved. And when he says my fair one, he taketh that away from us which causeth us to question his love (that is to say) the guilt of all our sins. And what can discom∣fort us in Heaven, Earth, or Hell, when God which is greater then all things doth assure us that he loveth us and hath forgiven us all our sins.

VERSE XIV. O my dove! thou art in the clefts of the Rock—

THe Church having made rehearsal of the sweet & comfortable words of her beloved, Christ here speaketh again and commendeth her in that she is in the clefts of the rock. And first he calleth her his dove, which hath many excellent properties to which the bride is re∣fembled;

which are not so much respected in this place as this one thing is, in that she de∣lighteth to make her nest in the Rock, that she may be safe from the prey of the Hawk and other devouring Birds. Now as the dove de∣lighteth to be in the clefts of the Rock, that she may be safe from devouring fowls when they make wings after her: So the dove of Christ delighteth also to hide her self in a place of safety, when she is hunted after by an accusing Conscience, the wrath of God: the malice of Satan, or any of his instruments. And this hiding place is in the clefts of the Rock, and for this she is com∣mended.

Some say that God is the Rock, and that the Eternal Councel and Decree of God is the cleft, wherein the dove of Christ is in safety, and that's one hole.

And then there is the providence of God, by which many times he maketh way for the dove to escape, that they make to be another cleft.

But that I most think on is this. * 1.80 The Rock is Christ. But then the Rock must open and divide, else how can there be a cleft for the dove to get in? Understand then by the cleft a right division betwixt Christ and the Law, when the Conscience is in distress; which distinction thou must learn to make by faith. For when the Law putteth thee in fear justly by reason of thy sin, if thou humblest thy self by faith thou killest the voice of the Law, and

makest the cleft: but if thou lookest upon the Law (in that time after thou hast humbled thy self and asked forgiveness) to be the voice of Christ, thou makest no cleft, thou canst have no hiding place, to keep thee safe from fear. Make this account therefore with thy self, that the Law is crucified, dead, and condemned unto thee, (in respect of the Conscience) as soon as thou humbless thy self, and by faith layest hold upon Christ; then thou makest a right division betwixt Christ and the Law, and hidest thy self in the cleft of the Rock so that if the Hawk, or other devouring fowls do wing after thee, to hanch upon thee; thou sittest in safety from fear of evil, and it is but lost labour for Satan, or any of his instruments to endeavour thy ruin.

For want of this knowledg many peoples hearts do shake, when they are like to be made a prey by ravenous Birds, and the Law and fear of Gods wrath begins to seize on the Con∣science, they are even at their wits end, being wholly dismayed. These are not in the cleft. But the bride of Christ that rightly under∣standeth these things, as she presumeth not upon her own worthiness; So neither is she dismayed at her unworthyness, but sitteth in the cleft of the Rock with Moses, * 1.81 where by faith she beholdeth the back parts of God, condemn∣ing her for sin: and by the same faith she hear∣eth proclaimed to her, his merciful and gracious name.

—In the secret places of the stairs—

There are certain craggy places in Rocks that stand out like stairs, by which the dove geteth up into her hole. After the same man∣ner the Church of Christ ascendeth by certain foot-steps of faith, to a communion with Christ in this life; and to a perfect communion with him in the life to come.

These are said to be secret places, because the righteousness of faith by which we ascend to this communion, is secret and unknown to man's reason: for it consisteth in the destroying of the grounds of unbelief, which is the mo∣ther and root of all sin, and the bane of all Christian and holy duties. It sheweth a man (from the nature of its principles, how to love God and keep his Commandments) how to behold succour and help to be near in time of tribulation, when no help nor succour is seen or perceived.

All which things are foolishness to reason, yet are the foot-steps and track of all the flock of Christ gone before.

—Let me see thy countenance, let me hear thy voice; for thy voice is sweet, and thy countenance is comely.

That is, I would have thee to countenance my Doctrine and manner of teaching against all opposers; without being abashed or dis∣couraged, for the destruction of Antichrist, and the whole Kindom of Satan: this coun∣tenance we ought to shew to our friend.

And when he saith, let me hear thy voice, it meaneth, that the true Gospel be Preached to poor sinners; and that we call upon the name of God (by prayer in Christs name in the day of trouble) in faith with fervency; that we may receive help and deliverance from him, which is very sweet and delightful to Christ Jesus, and is that joyful voice and comely countenance, which is here commended by him.

VERSE XV. Take us the foxes, the little foxes that spoil the vines, for our vines have ten∣der grapes.

NOw here it is shewed that one special, and principal means for the preserving of this

kind of righteousness in the Church, is to take the foxes: for they spoil the vines. Some write of the foxes, that they make holes in the roots of the vines, and that by undermining the root; the root withers and the vine starves. Others say that the fox having venemous teeth, fast∣neth his teeth in the rind of the vine, and so spoils the vines. And that sometimes also by bruising the young sprigs and shuts, they spoil the vines. But they that have vines, and are much troubled with foxes know best the truth of this. But this is certainly known that the fox loves grapes, and when they are ripe makes great spoil of them; and by spoiling the grapes doth much hurt to the vines.

By the foxes are principally meant false Prophets. Here O Israel thy Prophets are like the foxes in the deserts. * 1.82 And the injunction here is to take them. And the reason why they must be taken is, because they spoil the vines, mean∣ing the fruit of the vines, the righteousness of both Tables. And also because the vines have tender grapes, meaning the young vines whose fruit is tender; and the fox being famous for subtilty, will endeavour to spoil those first, chiefly if he grow to be a Reynald an old Fox, therefore the injunction here is to take the little foxes the young cubs, for they also spoil the vines. This charge is given by Christ, the persons to whom, is to the Magistrate and Minister. The Minister is to discover the

foxes; and the Magistrate to punish them with the sword.

Now that the foxes may be taken, their holes must be known, for the foxes have holes and in their holes they hide themselves; and the first work the fox doth when he comes into the vineyard, is to make his hole, now the foxes hole is the righteousness of the Law; he ex∣tolleth the righteousness of works far beyond the righteousness of faith; this he makes a great shew of, presseth very earnestly and seems to walk in very strictly, that so if any fault be found with his Doctrine, he may cover it and hide it under the character of an honest man. So that his first and principal work in spoiling the vines, is to destroy the righteousness of both Tables; under a pretence of requiring strictness and holiness of life Therefore mark it, * 1.83 that when ever the fox cometh whether it be an old Reynald or a young Cub, by the first principles of his Doctrine, he magnifieth and extolleth a supposed righteousness in man; far beyond the righteousness of Jesus Christ im∣puted, and by so doing he strengtheneth in man a more honourable opinion of himself; then of the works and righteousness of the Lord Jesus Christ: and so he taketh away and spoileth the righteousness of the first Table, which is faith in Christ.

Next he also spoils the righteousness of the second Table, which is true love towards men, for the root and foundation of love towards

men; is Gods love towards us apprehended by faith, for no man can exercise himself in shewing true love towards men, until his own heart be first warmed with the apprehension of Gods love towards himself, which the fox by his subtilty wholly destroyeth, for where the root and foundation of charity is plucked up; there charity which is the fruit must needs be blasted and wither away. And thus the foxes spoil the vines. And this is the meaning of Christ when he says, * 1.84 by their fruits ye shall know them, meaning such fruits as spring from the principles of their Doctrine.

Now when the foxes hole is known, the fox is taken, for then he is discovered to all to be the fox. Therefore if thou wilt hunt the fox, so as to take him, be sure to drive him into his hole; for there he lurketh, and there thou shalt be sure of him. All people that pertain to the vineyard ought to be careful in this thing: especially those that watch for Souls; for the fox cometh not in jest, but to spoil vines, to eat and consume the tender grapes: to destroy the righteousness of the Lord Jesus Christ, that no man may have Salvation by him. And is it not time then for every man to look about him? It is not for nothing that so strict a charge (as punishment by death) is given in Deut. 18. and Deut. 13. against those that speak in the name of other Gods.

Therefore when the wild boar comes with his tusk and snout, as if he did think to pull

down God out of his Throne; or the fox by subtilty, let every man put to his shoulder, that they may be taken and destroyed. The lamentable misery that is fallen upon us for want of care herein, is found by woful ex∣perience.

VERSE XVI. My beloved is mine, and I am his: he feed∣eth among the Lillies.

THe Church perceiving the care of her beloved in taking the foxes, that her righteousness might be preserved, and that she might have Salvation: makes this conclusion to her self, my beloved is mine.

By which she makes a right use of the Gospel, which is to assure and make us bold of our faith. This bond or conjunction being so near as the head and members, or the vine and branches, causeth her to rejoice; my beloved is mine, and I am his.

This right and propriety in Christ as Me∣diator, wicked men have not, Angels need not, therefore she claimeth the Title wholly to her self. And this she maketh more account of then of all the world. She esteemeth more of him, then of all things besides in Heaven and

Earth. In him she findeth a sufficient recon∣ciliation made with the mighty God, for all her sins: in him she is made the heir of Eternal glory.

And she is also comforted in this, in that her beloved doth not only preserve her from unwholsome pastures; but also feedeth her in good pastures. He feedeth among the Lillies. My beloved (she saith) is a Shepherd, and hath a flock, and feedeth his flock like a Shepherd in sweet pasture; which is good feeding being among Lillies, for the Lillies shew not that the Sheep eat Lillies: but the goodness of the ground where the Lillies grow. So that where Christ feedeth nothing can be wanting. The Lord is my Shep∣herd (saith David) therefore I shall want nothing. * 1.85 He provideth fatlings, wine and all delicate things: So that all that love his pasture shall be well fed, and prove well. The reason why men prove so little is because they distast the pasture where Christ feedeth. When sheep feed in good pasture, settle in it and like it well, they feed and come forwards apace: but when the pasture is bad or they distast it they hunger, bane, and starve.

Some feed upon their own imaginations, and mans inventions, and such as their food is; So they be themselves, they never come amongst the Lillies, therefore never tast of the sweet∣ness of the pasture. Therefore let all those that desire to be proveable, frequent the place where Christ feedeth; and then shall their life

favour of his wisdom. Seeing Christ hath pro∣vided such excellent pastures for us, as to feed among Lillies, let us feed there and so feed; that we may be fit for himself, and to receive Eternal glory.

VERSE XVII. Until the day break, and the shadows flee away; turn my beloved, and be thou like a Roe, or a young Hart upon the moun∣tains of Bether.

THe words are a prayer of the Church, wherein she desireth Christ to turn to her all night, even till the break of day. * 1.86 By the break of day is meant the arising of the day-star in the heart, or coming of Christ into the Conscience; and also his last coming in the morning of the Resurrection. And by shadows understand sin, and all manner of tribulation, which are call'd shadows of death, * 1.87 by which the comforts of a mans life are oftentimes eclipsed. By the flying away of the shadows is meant, the removeing of all fears out of the mind, by the spiritual coming of Christ: and the total vanishing of all shadows by the morn∣ing of the Resurrection. Then comes the joy∣ful Summers morning, when all the Birds of

Heaven shall rejoice and sing for evermore. Here the Church siteth in misery and darkness, but then comes the breaking of the day of all consolation, and the expelling of all misery and darkness for evermore. Therefore she pray∣eth her beloved to turn to her with his sweet embraces, and to feed her among Lillies until that time come; and prayeth him to be like a Roe, or a young Hart upon the Mountains of Be∣ther, to come speedily to her (upon all oc∣casions) like those nimbler creatures.

Bether signifies division, * 1.88 and is (as some say) the place call'd Bithron which was divided from the plain of Jericho, and the land of Gilead (where the battel was fought between the house of David, and the house of Saul) by the River Jordan. Now sins, reproaches, and calamities are like Mountains, which seem to make divi∣sion between Christ and the Soul until they are removed; therefore in regard the Church is oftentimes oppressed with such calamities, in∣somuch that she is scarcely able to bear up her head and heart, therefore she prayeth Christ to make hast, and to be like the nimble Roe, or the skipping Hart in coming to her upon all occasions, for the removing of them; lest for want thereof, there should seem to be (in re∣gard of her own feeling and apprehension) an Everlasting division between them.

CHAP. III.

VERSE I. By night on my bed, I sought him whom my Soul loveth: I sought him but I found him not.

THIS is the continued speech of the Church, who after she was well instructed in the use and practise of faith; She lost on a suddain, through her own negligence, the sense and feeling of her beloved, and fell into most grievous and bitter afflictions. And not to reject but omitting other interpretations of this place, I understand it principally to be meant of outward crosses and calamities of all sorts; especially when she could not see, nor by any means understand which way the pro∣mises of God should be fulfill'd unto her in respect of outward things. A condition which many of those that are truly Godly, are (for the tryal of their faith) subject to fall into, in this miserable World. This is very pro∣bable, as I humbly conceive, to be the mean∣ing of this place, as will better appear by the words in the following Verses. And there∣fore

understand it thus. By night on my bed. When I was in great affliction and misery, and when I had most leasure to meditate on my own condition. I sought him whom my Soul loveth. I diligently look'd about to see whether I could find the way, by which my beloved would pro∣vide for me and mine: for he hath made me many great and precious promises of all good things, not only for my spiritual, but also for my temporal condition; and I earnestly and diligently sought, how or by what means those promises were likely to be accomplished: this I earnestly sought for, but I found it not. So that my beloved seemed to have forgotten to be gracious, and to have cast of all care and love of me.

This is a great and wonderful tryal of faith, when all things are promised, and nothing seems to be performed: when the things that discomfort us are present, but all things that should comfort us are absent; in this condition are we full heavy and sad. This giveth a won∣derful blow to faith, when we behold those that have no fear of God before their eyes, to live in wealth and prosperity; and those that truly fear him to live in penury and want; This hath bred a wonderful temptation in the Godly in all ages, and in this condition must we be content to live in, and not despair of help when it is so; for the bride here sought him still, although for the present she found

him not. But mark what course she resolveth on next.

VERSE II. I will rise now, and go about the City in the streets and broad ways, I will seek him whom my Soul loveth; I sought him but I found him not.

THe Church sitteth not still in this condi∣tion expecting to be fed of Angels, or to have bread rain down from Heaven: but riseth and goeth about the City: She goeth amongst those people that pertain to the visible Church that have some shew of godliness in them, such as are most likely to help her in the day of her extremity.

And also into the streets and broad ways; that is, into such places where such men usually meet together, * 1.89 there she was driven to open her case, and make her condition known: there she also sought her beloved, she sought him but she found him not. This then being marked out to be the condition of the Church, no man must take offence at his beloved, if he please to exercise his faith this way: if he drive him into necessity, cast him into a condition of penury, and want of outward necessaries,

wherein of necessity he must make known his case in the streets, yet no man must be offended in this condition: although he stand in need of help, and no man helpeth, but in stead of receiving succour, he undergo reproach, yet I say no man must be discouraged; for Christ himself made himself poor, that he might know by experience, how to succour us in a poor condition, and sometimes also will make his members poor, that they also by experience may learn to pity those that are poor.

He doth not send his spouse into the streets because he wanteth love or power to help her, but to make her comformable to his own con∣dition; and that she may taste in part of that cup, which he himself hath perfectly tasted of, and be Baptised with the Baptism that he was Baptised with: that so she being made per∣taker of his afflictions here, she may rejoyce with him, with joy unspeakable and full of glory hereafter.

Neither doth he cast her down, because he doth not mean to lift her up again; but that she may see him creating all things out of no∣thing, providing help and deliverance for her by ways and means, contrary to mans reason and imagination. But mark what befel the Church in this condition.

VERSE III. The watchmen that go about the City found me—

BY watchmen here we are not to understand the Ministers of the Gospel, although they are frequently called watchmen in Scrip∣ture. But those watchers that do continually watch to see the people of God in misery; and to declare the same in in the streets of the City with great rejoycing. These are Satans watchmen, * 1.90 who in managing the affairs of his Kingdom, doth imitate our Lord Jesus Christ; for even as when judgments were threatned against the enemies of Gods Church, it was in a vision declared unto the Prophet, under the similitude of a watchman, standing whole days and nights on the watch Tower, to descry the coming in of the enemy upon those that had afflicted the people of God, * 1.91 and to de∣clare what he saw for the comfort of the Godly: So Satan by way of imitation, hath also watch∣men that stand continually upon their watch, on purpose to espie the calamities that are coming upon the people of God, and to declare it in the streets of the City, and in the broad ways (where men usually meet together) with great rejoycing, for the discomfort of the Godly. These are the watchmen here spoken

of, which Satan hath in every corner, these are like the spies that were sent into the Land of Canaan, * 1.92 that brought an evil report upon the Land; that sit in the lurking places of the villages to murther the inocent, * 1.93 that lie in wait secretly as a Lion in his Den, to catch the poor, of such David complains of when he says, they watch for my halting, and of those that gathered themselves together, * 1.94 and rejoyced in his adversity: and in another Psalm, they take councel together, they whisper and de∣vise my hurt. These are the watchmen that Satan sendeth into the streets, to declare what they see, to the discomfort of the Bride, and to cast her (as much as in them lies) into ever∣lasting reproach.

This breedeth a wonderful temptation in the godly, and is the greatest tryal of faith that may be, when in stead of shewing pity and compassion, the enemy shall laugh and cry aha, this is the day that we looked for, lo we have seen it. These be the watchmen that found the poor Church in this condition; which in stead of ministring any comfort to her in her distress, did add affliction to the afflict∣ed.

These watchmen must we expect to meet with, who in stead of comforting, will use all means to hinder us from help and succour; by casting us into reproach and covering us with contempt, yet we must not be one jot dismayed, but pray with David, Lord rescue my Soul from

their destructions. For although they hold a Councel together, whisper, and make bold to propose the time of our downfal and utter ruin, yet shall the promise of God prevent them all: for it was but a little that the Bride passed from these, but she found him whom her Soul loved. But mark here what she said to these watchmen.

—To whom I said, saw ye him whom my Soul loveth?

It 〈◊〉〈◊〉 not said here, that the watchmen said any thing to the Bride, yet in Song 5.7. 'Tis said, they smote her and wounded her, that is, behind her back, with reproachful words, and disgraceful terms.

This shews what manner of people the watchmen here spoken of were, such as could belch out with their mouths; and had swords in their lips to slay the upright in heart: but this their mischief was not open, but privily and secretly done? But what doth the Bride say to these watchmen? To whom she said, saw ye him whom my Soul loveth? Which is not to be understood so much of any private con∣ference, as by her speaking to them in the Ministery when she came into the sanctuary of God. For the watchmen reproach the Church because of her sins and afflictions, and will scarcely afford her the title of bride; because of her stains and blemishes: therefore the bride

telleth them here they sin against the Gospel, and she dealeth very plainly, ye never saw him whom my Soul loveth. The Gospel breedeth in men pity and compassion, a willingness to think the best, to speak the best of all men, to cover and hide transgressions to help those that are in distress and misery: these things the watchmen never learn'd, and being in pro∣sperity themselves they speak loftily, and their tongues walk through the earth. Therefore she telleth them this. Ye have no knowledg of Christ, ye never saw him whom my Soul loveth.

So that although these watchmen of Satan are high and lofty in their own eyes, and having more then heart can wish, do Lord it (out∣wardly) over the bride, yet in the sanctuary of God she declareth their end, she casteth them down into desolation and utter destructi∣on. After the same manner must we also learn to overcome the watchmen, even by making a right application of the word of God against them, before which they cannot stand: and also by comforting our selves through faith in Christ, against what they published of us in the streets, then although they may seem to carry it over us outwardly before men, yet shall we inwardly reign over them through faith in Christ, who must reign in his members, till he hath put all his enemies under his feet.

VERSE IV. It was but a little that I passed from them, but I found him whom my Soul loveth—

THis passing from the watchmen is the over∣coming of that temptation, which the bride fell into, by reason of their smitings with the tongue, in respect of her name and reputation. This seemeth to be the last temp∣tation in her sad condition, which fell upon her immediately before deliverance came; for it was but a little time after she passed from them, but she found him whom her Soul loved.

She was not dismayed at that bitter and heavy cross, but still continued seeking for help and deliverance: and at length she found him whom her Soul loved, that is, she found him createing help and deliverance, by such ways and means, as she never thought on, nor expected. And thus shall it assuredly come to pass, for all those that put their trust in Christ, all things shall come to pass where nothing is seen. And when Satan and all his instruments have done what they can, then shall the power of Christ appear above them all.

Therefore faith is a most victorious thing, that hath all the attributes of God knit fast unto it, that it is as possible for God to become

no God, as it is for any thing to be wanting, where faith is used. But first we must suffer a tryal, not being offended but rejoycing in the cross: then shall we find by experience, that faith is no idle quality in the Soul, but a certain kind of Divinity within us, which cleaveth fast unto God; and obtaineth help and succour from him.

Moreover this is to be noted, that in the midst of this bitter and heavy temptation, she calleth Christ still, he whom her Soul loveth; which cometh from a perswasion of Christs love to her, otherwise it could not be. This assurance ariseth from faith, learn we there∣fore that Doctrine, which breedeth and feedeth faith, then shall we also love God, and be fill'd with all Divine and Heavenly qualities. Now the bride having found her beloved, mark what she did.

—I held him, and would not let him go, until I had brought him into my mothers house, and into the chamber of her that conceived me.

First, she held him, she laid up those expe∣riences of his merciful deliverances fast in her mind and memory, and would not lose them, nor yet declare them before scoffers and scor∣ners, (that contemn the word and ways of God) but to those of her Mothers house,

(meaning the Church of God) by whose Doctrine she was regenerated and brought up in the faith of Christ: to her brethren and sisters there, thither she brought her beloved, and not only into her mothers house, but also into the Chamber where she was conceived, meaning the Conscience, to which Christ must be made known, where ever the knowledg of him comes to be effectual. She is not contented that the knowledg of him should be setled only in the head, but also in the hearts of others, therefore she bringeth Christ into the very Chamber, and cannot be satisfied until he be there.

Which sheweth us the true nature of faith where ever it is, which is never to rest satis∣sied, until Christ be brought into the Conscience, it is not at quiet but in performing the same office for others (after a certain manner) that Christ hath done for us, that even as Christ is become bountiful and beneficial to us, so also it studieth which way to be bountiful and beneficial to all men, first to the Soul, and then to the body. First, by teaching the Doctrine of Christ aright, next by teaching the Doctrine of good works, (and this is rightly to bring Christ into our mothers house) works cannot breed faith: faith cannot but breed good works. Therefore when good works are required, the Gospel must go before, which must deliver and free the Conscience from the guilt of sin and wrath of God; and work in it

(with the bride here) a certain sense of faith, that it may by a sure and certain light, per∣ceive the reason why it bursteth forth into all good works, and from what fountain they spring, and whither they are directed.

VERSE V. I charge you, O ye daughters of Jerusalem, by the Roes and by the Hindes of the field: that ye stir not up, nor awake my love until he please.

THe voice of Christ who being delighted in the faith and practise of his Church, when she consulteth not with the flesh and rea∣son, but being (as it were) in an holy sleep with himself, chargeth the daughters of Jerusalem the second time (who are always disturbers of the peace and security of the Church) from the example of those loving creatures that will not part: that trouble not nor seek to make any sepa∣ration between him and his spouse, until he him∣self please, which is never.

VERSE VI. Who is this that cometh out of the wilder∣ness, like pillars of smoke—

BY the wilderness is meant a dark, solitary, * 1.95 and sad condition, which the Church meeteth with in this world; which is a very wilderness, barren, and empty of all things which concerns the happiness and comfort of the bride of Christ. Into this wilderness the Church is brought, where she findeth nothing but vanity and vexation of spirit: therefore Christ here setteth her out by way of admira∣tion, who is this that cometh out of the wil∣derness? That mounteth up above the world, and pineth not away in a sad condition? For according to the wisdom of the flesh, there is no man under Heaven knoweth which way to get out: but the Church by faith in Christ cometh out, which is a service highly accepted in the sight of God, and which also preserveth the Soul from sinking in the day of adversity, for when a man seeth others in prosperity, and himself in affliction, others to be highly esteem∣ed, and magnified for their outward pomp, and he himself to be incontempt, man is ready to judg such persons to be beloved of God, and he himself to be hated; but faith joineth

us to the words of Christ in this place, who doth not as the world do, praise and extol those that are high, honourable, and prosperous therein, but setteth out by words of admira∣tion, those that do not faint in a sad condition. What wonderful excellent creature is this, that doth not languish and pine away in her affliction? Which words must comfort us in an evil time, and cause us to rejoyce, and sleep merrily in the woods through faith; although according to the flesh and reason, we see not which way to get out.

And it is said, she cometh out like pillars of smoke. Some write that the Artificers in Egypt could by their Art make smoke to assend direct∣ly upright, like unto a pillar, and that the spirit of God may here have an allusion to that simi∣litude. But whether that be so or not we know this to be true, that smoke is offensive to the eyes: now as smoke is troublesome to the eyes, that they cannot behold things aright; So is the Churches faith (by which she cometh out of her afflictions) offensive to the wicked, darkneth their sight that they cannot behold the inward glory of the Church: nor yet how she cometh out of her afflictions. Faith is like the cloudy pillar, which gave light to the Children of Israel; but was darkness to the Egyptians. The godly stand upright in all their tribulations, when others hang down their head like a bullrush. The Church under∣standeth well enough how she cometh out of

her afflictions: but they that know not what the life and exercise of true faith is, cannot understand. Therefore the bride cometh out like pillars of smoke. Also some write that there is an Art in some, (with the use of cer∣tain powders) to perfume smoke; but this we are certain of, * 1.96 that the smoke of the incense in the golden censer, which is offered with the prayers of all the Saints, ascendeth up before God, and perfumeth the Church.

Therefore when thou art in the wilderness, and hast lost thy way there, meetest with the wild-beasts; by which thou art in danger to be made a prey, be not tormented nor disquiet∣ed, but remember who brought thee in: the Lord thy God led thee into the wilderness, * 1.97 he did not hurl or throw thee as having no care of thee, but lovingly took thee by the hand and led thee, to shew thee the great and terrible wilderness, before thou comest to Canaan the promised Land. Be not thou dismayed there∣fore, seeing the Lord thy God is with thee, but learn thou to become a smoking pillar, * 1.98 let thy prayers ascend up as incense before God: then although thou art in the wilderness (for a little while) in respect of the body, yet thou art in Heaven in respect of thy faith. And shalt also come out of the wilderness, not only dazling the eyes of the wicked, who know nothing of the use and practise of faith: but also sweet, being perfum'd with heavenly pow∣ders as here it follows.

—Perfumed with myrrhe and frank∣incense, and with all powders of the Merchant?

The Merchant that hath the powders is the Lord Jesus Christ. As Merchants bring pow∣ders which make excellent perfumes: So the Lord Jesus Christ with his excellent perfumes, sweetneth all those that come unto him. * 1.99 Myrrhe was used in making the holy annointing oyl, to make persons holy. And frankincense in making the sweet perfume to smell thereto, which oyl and sweet perfume was holiness be∣fore the Lord; to all those that were perfum'd therewith. Now as Myrrhe and Frankincense, mixed with other excellent spices, being made a perfume, a confection, after the Art of the Apothecary, made persons outwardly holy; So doth the righteousness of the Lord Jesus Christ, where it is received by faith, make persons holy before God, freeing them from the guilt of sin, and everlasting condemnation. Now mark we the time here when the bride is thus perfum'd, it is when she is in the wilder∣ness: for she cometh out thence perfum'd, who is this that cometh out of the wilderness perfum'd? Which must teach us what is first to be done, when we are led into the wilderness; even so to order our selves, that we may re∣ceive

this Heavenly perfume. They that take offence at the cross, cannot receive the perfume. But why should any one be offended; seeing it is for no other end and purpose, but that by receiving the Heavenly powders; we might be sensible of our holiness in the sight of God.

Therefore, when we are brought into the wilderness, made to sit in the desert and so∣litary place, and all hope faileth us (in respect of reason) how or which way deliverance shall come: then if we can lift up our eyes and heart to our Redeemer with an assured faith, we shall on a suddain be altogether be censed with these Heavenly powders, and made to pertake of all that the Merchant hath to bestow, the smell of which powders should more refresh and comfort us, then the fear of any danger should possibly dismay us.

VERSE VII. & VIII.

Behold his bed, which is Solomons: three∣score valiant men are about it, of the valiant of Israel.

They all hold swords being expert in war, every man hath his sword upon his thigh, because of fear in the night.

AFter the Lord Jesus Christ had set forth by way of admiration the behaviour of his Church in the time of her distress, and how she came out of the wilderness perfum'd, he calleth others to behold it, (as being a thing of great excellency and weight) under the similitude of Solomons bed.

Solomon being a King rich and glorious, and also excellent in wisdom, made himself many rich and costly things; and amongst other things made himself a most sumptious bed, for the entertainment of Pharaohs Daughter and others of his Queens: and as he made him∣self a bed, so he provided also a guard to keep the bed, and the guarding of his bed is shown by the manner of his guard that kept it, they were sixty men, and for their strength they are said to be valiant men; and to note their faith∣fulness, they are said to be chosen men in Israel, not strangers, but his own country men; trusty

ones, such as were fit to guard a Prince: they were also expert men, skilful in handling of their weapons, wherefore it is added, they all hold Swords, and their swords are in a readi∣ness, every man hath his Sword upon his thigh: and the reason of his guard was because of fear in the night.

All which noteth, the defence that Solomon had for himself about his bed, to preserve him from danger in the night by the strong men of Israel. Now to apply this to the simili∣tude.

King Solomon is the Lord Jesus Christ, his bed is the place of meeting, where Christ and his Church meet together in publick, or in private, and the bed being said to be his; it noteth, that it is a delight to the Lord Jesus Christ to be in the bed with his Church; to behold her in the right use and excercise of her faith, which by the word, behold, he calleth all people diligently to take notice of, that they may know what service above all things, is most acceptable to him.

But what is signified by the sixty valiant men that are about the bed to guard it? [Quest.]

Some have thought that by these sixty valiant men are meant the Angels, [Ans.] which being of invincible strength; are set to be the Churches guardians.

But I conceive that although the Angels are wonderful in power, and also do pitch their Tents round about them that fear the Lord:

being all ministring Spirits sent forth for their sakes which shall be heirs of glory, yet that the Ministry of Angels is not here meant, be∣cause the outward safety of the Church is not so much intended here; as her inward purity, in respect of Doctrine and faith, which inward purity is preserved in the Church, by the Ministry of men, and not by the Ministry of Angels.

These threescore valiant men I therefore understand to be the Church of the first born, whose names are written in Heaven, principal men in the Church, who do all with one con∣sent endeavour to keep the marriage bed pure and undefiled, teaching the Doctrine of faith truly, and the Doctrine of good works aright: these be the valiant men that are about the bed, that are mighty through their Doctrine to throw down the Kingdom of Satan, to confute and overthrow all Hereticks and Seducers, that even as Davids worthies did strengthen him in his Kingdom, by smiting the Jebusites that David alone might reign, so do these valiant ones of Israel throw down by their Doctrine the old Foundations, setting up Christ to be the Head of the corner.

Besides, they are not only valiant men, but men that are armed, they all hold Swords; they do not run foolishly into the field, but before they enter into the combate, are sure of their weapons, and also how to use them, for they are men expert in War, they know

the bottom and foundation of all controversy in the Church, and wherein the strength of all arguments lie: these are fast fellows that will not be bafled, but will stand their ground: every man hath his Sword upon his thigh, the word of God in a readiness, they are ready to strike, and they draw not the Sword in vain, but man∣fully set about the work; to destroy the wis∣dom of the wise, and to bring to nothing the understanding of the prudent, and this is their principal work.

For there is no enmity in all the world (the case being rightly understood) but about the Gospel, neither is there any enmity betwixt God and us but about the Gospel. Destroy by the Gospel but the wisdom and righteous∣ness in man: and we have peace in Heaven, and peace on earth. For go into what Nation, City, Family or Tribe, so ever thou wilt, and wisely enquire into this matter, and thou shalt find that the cause of all divisions what∣soever, both in matters of Religion, and civil differences lyeth in this one thing, because mans (opinion of his own) wisdom and righte∣ousness reigneth.

Therefore men are fill'd with complaints one against another, but no man complaineth against himself: which maketh it manifest that all men have an high conceit of their own wisdom, and goodness, prizing of themselves at an higher rate then all the world. For their opinion of themselves is so great, that all

men must stoop unto it, worship and adore it.

And so also in matters of Religion, this opinion is so strong and mighty, that it will not endure to hear; that any man should per∣swade himself, that the righteousness of the Lord Jesus Christ is given to him, unless he first find in himself such qualifications as (in his opinion) make him worthy of the same. Now because this opinion in man fighteth directly against the Gospel, (which forbideth it in the first place) it being the only sin that defileth the bed, and which banisheth Christ out of the mind and Conscience: therefore against this opinion (that man hath of his wisdom) do every one of these valiant ones set themselves, and use all their heavenly skill and cunning to de∣stroy the same, as being the strongest hold of Satans Kingdom. And this they do for this reason, because of fear in the night. This is the work of these valiant men, to banish (by their Doctrine) the fear of Gods wrath and everlasting damnation, out of the mind and Conscience: and to settle it in peace and joy. That when a man is in a dark and sad condition (in the night of affliction) by reason of his sin, the forerunner of fear and fearfulness; he might learn to remove and overcome his fear, by a right understanding and application of the Gospel. No man being able to overcome his fear by the righteousness of the Law, and his own works: but by cleaving to the promise of

God by faith without the Law. Therefore if thou wilt be one of the number of these valiant men, learn thou rightly how to guard King Solomons bed, how to dispossess the Con∣science of fear: that Christ may lodge in the chamber with his bride, otherwise thou art not fit to be of the guard. Learn thou therefore to be expert in handling thy weapons to this purpose: for the pulling down of strong holds, and the casting down of imaginations, that every thought may be brought into captivity to the obedience of Christ. * 1.100 If thy Doctrine setteth up strong holds in man, and raiseth up mans imaginations of himself; then thou sowest in the heart the principles of fear, but if by thy Doctrine thou pullest them down, then thou banishest fear.

If thou thinkest by an outward reformation to be possessed of Christ, and to banish fear; in stead of banishing fear, thou wilt banish Christ, for as much as that very opinion in thee crucifieth the son of God, that bed being to short and the covering to narrow, * 1.101 to wrap thy self in from the wrath of God.

Learn therefore to be skilful and very cun∣ning in this point. If thou groundest thy faith upon the Law, thou utterly losest Christ; but if thy faith be formed by the Gospel without the Law, then shalt thou have righteousness, peace, and joy in the holy Ghost. Then shall thy faith be undefiled, and the marriage bed preserved pure. Then shalt thou be of the

number of the threescore valiant men spoken of in this place that all hold Swords because of fear in the night.

VERSE IX. & X.

King Solomon made himself a Chariot of the wood of Lebanon.

He made the pillars thereof of Silver, the bottom thereof of gold, the covering of it of Purple: the midst thereof being paved with love, for the daughters of Jerusalem.

IN the former Verse is set down wherein the delight of Christ lyeth, even to be in the bed with his Church, and also the guard that is set about the bed; that the Churches Doctrine and faith might be preserved pure. Now here is set down the Magnificency or stateliness of the place, and how it comes to be builded, under the similitude of King Solomons Chariot, Bed-Chamber, or Coach, wherein King Solomon and his Queen might rejoyce and have communion together.

Where the first thing respected is the builder, which is King Solomon. He describ'd the fashion of it, and gave his Artificers, or workmen, a plot for the making of it.

Then here is the matter that Solomon used in building the Chariot, the wood of Lebanon, Cedars, choise wood which will not rot and consume, but is durable, and beyond all tim∣ber for sweetness.

The pillars being made of Silver, and the bottom of it covered with gold, signifies the stateliness and the durableness of it, and that it was no ordinary thing, being not made of corruptible matter.

The covering of it with purple, a most rich and sumptuous kind of hanging: and of a most Princely colour.

And the midst of it paved with love, or (as some will have it) wrought with needle work in divers colours, which made it delightful to behold.

And this was done for the daughters of Je∣rusalem, for those Ladies of Honour to behold and delight themselves in, that did pertain to the Kings Court.

Now to apply the Similitude.

The Chariot is the Church, or people with whom the Lord Jesus Christ hath communion.

The maker of the Chariot is Christ, by the righteousness of his own person.

The materials Christ maketh use of in the building of the Church, or the Artificers, * 1.102 or instruments, be men; * 1.103 he doth it by the Ministry of men, who are oftentimes compared to Cedars in Lebanon.

The pillars are also men, * 1.104 so the godly are often said to be.

And the silver and the gold here mentioned, * 1.105 of which those pillars are made, is the pure Doctrine of the Gospel which is sweet, * 1.106 and said to be immortal, which endureth for ever.

The purple covering is the righteousness of the Lord Jesus Christ, covering the sinful Conscience from the wrath of God, and the fear of everlasting condemnation.

And the paving of it with love, is the making of the way plain and easie to come to Christ, that all stumbling blocks being re∣moved, men may run to him with joy and re∣joycing. And all this is done for the daughters of Jerusalem.

All which being well considered, [Note.] sheweth plainly, that the chief and principal thing, that is needful in the building of the Church of God, is the right understanding of the Scriptures.

For it must be built with Silver and Gold, and if you consult with Esai. 54. with precious stones also, all which signifie, the pure Do∣ctrine of the Gospel. Which building cannot go forward, without a right understanding of the Scriptures. The Silver pillars can never be made, the golden bottom can never be laid, the Church can never be covered with the purple covering, the righteousness of the Lord

Jesus Christ: if there be not a right under∣standing of the Scriptures taught.

Those that are builders of the Lords Chariot, and understand not the Scriptures; in stead of making Silver pillars, and laying the golden bottom, they lay a foundation of wood and trash. In stead of building with Gold and Silver and precious stones, which will not decay; they build with timber, hay, and stubble, which will rot and consume. And hence it comes to pass, that in stead of cloathing the distressed Conscience with the righteousness of Christ, and paving the way for the Soul to come to Christ, and making of those Scriptures easy to be understood, which seem to stand in direct opposition to faith: it so falls out that the way to justification and life seems to be crooked, rough, and unpaved even to the builders them∣selves, so that in the midst of their work they are many times at a stand, and in stead of build∣ing, fall at difference amongst themselves; some build for Christ, and others build for Anti∣christ; and all this comes to pass for want of a right understanding of the Scriptures.

Not that there is a necessity of the under∣standing of all Scripture in building the Cha∣riot: but of the principal parts of the word, such as are essential to a mans being, and living in the state of grace.

Such Scriptures as concern the Doctrine of justification and life Eternal, (without the works and righteousness of man) and of the be∣haviour

of the Soul under the sight and feeling of sin, and the apprehension of mercy, by which Doctrine only the Church is built. And there are two principal parts in the Scripture, the Law and the promise both which in respect of their use and office, are of great concern∣ment. Some when they make use of the Law do so interpret it, that they take away the glory of mans Salvation from God, and give it to men; these interpret without a rule, and for want of the rule to understand the Scripture by, which is the Divine Testimony of the holy Ghost, their building falls, and all their labour is lost. For all Scripture is given by Divine inspiration: therefore seeing the holy Ghost is the inditer, he ought also to be the inter∣preter. No Scripture being of any private interpretation from which it follows, that he that will be sure that the sence which he giveth is right; must have his authority from the holy Ghost, to warrant his exposition to be true. To believe as the Church believes is not the rule to understand the Scriptures by, for the Church may erre, and when she erreth from the publick interpretation of the holy Ghost, her interpretation is private, and not to be received.

Now as in all Arts and Sciences, the first principles are proving, and not to be proved, so in the Scriptures. And as the first principle in Divinity is the Scripture: So the first prin∣ciple in the Scripture is the first Commandment.

Thou shalt have no other Gods but me. * 1.107 Which if thou understandest according to the Gospel, it is this. Thou shalt know no other, love no other, delight in, nor depend upon any other righ∣teousness but mine, whereby to become righ∣teous in the sight of God. Which righteous∣ness of God is not the righteousness of the Law, perform'd in thine own person: but the righteousness of faith which is manifested with∣out the Law. So that the first Commandment driveth thee from the Law, * 1.108 to seek for righte∣ousness in Christ. The Gospel calleth thee to come; and the first Commandment biddeth thee begon. It saith to thee as the Angels did unto Lot, hast thee thither, escape for thy life; stay thou not in all the plain. And as Jonathan said to David when Saul intended evil against him, run, make speed, hast, stay not, the arrows are beyond thee.

By which thou mayest see, that the Law notwithstanding it requireth of thee, Active obedience before men: yet, it requireth thee to become passive, and wholly to renounce it, in thy obtaining Righteousness before God.

Wherefore if thou wilt be a builder of King Solomons Chariot, to make the Sillver pillars, and to lay the golden bottom: learn thou by the first Commandment to pave the way, to make the crooked places straight, and the rough places plain, that poor distressed Consciences may come to Christ: that so when any stumb∣ling

block is cast into the way, about the righ∣teousness of the Law, to hinder the distressed Conscience from closing with Christ: thou mayest easily remove it by the proving prin∣ciple. Otherwise, if thou drawest the Law into the matter of justification, thou walkest contrary to the first Commandment and also sinnest against the Gospel, blockest up the way, and shuttest fast the door of the Kingdom of Heaven. * 1.109 Learn therefore by thy Doctrine to separate the dross from the Silver: so shall there proceed a vessel for the finer. * 1.110 Then shalt thou make vessels of Gold and Silver; even vessels of Honour. Some stones in the building of the Temple were set for glittering stones, * 1.111 to make a shining, if thou receivest no other in∣terpretation of any Scripture, but what is agreeable to the first Commandment, then shalt thou become a glittering stone in the Church of God: then shall the house of God be mag∣nifical, * 1.112 and full of Fame, and Dignity, then shall thy Doctrine shine and make a great light.

Hitherto hath been shewed what the Chariot is, and what is principally needful for the building of it; now next it is shewed for whom the Chariot is made, or why men are made so skilful by Christ, to work in Gold and Silver and Purple, and other curious works, to cover the sinful Conscience from the wrath of God; it is for the daughters of Jerusalem. But why Jerusalem?

In all ages of the Church, the people of God were to seek him where he had promised to be found. And God made promise that where ever he should place the Ark: there he would meet his people and bless them. Which Ark of God was sometimes in Shiloh, * 1.113 some∣times in Zion the City of David; but when Solomon had builded the Temple, then it was brought by the Priests and Levites into the Temple at Jerusalem, and then the promise was there. And as God made promise to Solo∣mon, at the dedication of the Temple, that his eyes and his heart should be there perpetually: So the faithful in their prayers, were always to pray towards Jerusalem. So that who ever he were that sought after God, either to hear any thing from him, or to receive any thing of him; he must seek him in Jerusalem.

But now the corporal Jerusalem is destroyed, the Ark is to be sought for in the new Jerusalem. Which Ark is Baptism. For as the promise of Gods presence then, was where ever the Ark (by Gods appointment) was plac'd; So the pro∣mise of Christs presence now, is where Bap∣tism is preserved aright. * 1.114 Baptism then is the Ark in the new Jerusalem. Not a resting in the work done, and corrupting the nature of it; but where the true reason of its institution, is taught and preserved. * 1.115 Therefore the Taber∣nacle of God is said to be with men, and our bodies to be the visible Temples of the Holy Ghost; * 1.116 in regard of Baptism our Spiritual Ark.

Wherefore the Chariot being made for the Daughters of Jerusalem; it meaneth for those that are brought up under the Ark. For Je∣rusalem is the Mother, because she abideth by the Ark; she sticketh fast to the promises of God, and instructeth all her Childeren in the same.

To those, and to all those, that are visible members of the Church, is the word of God sent: for although the blessing in the word, be received but by a few, yet the tender on Gods part is universal, and must not be denied, that those for whom it is prepared may receive it; and they that refuse may be left without excuse.

Some will allow that all shall hear the word, but deny their free admission to the Sacrament of the Lords-Supper.

But the Ark being the ground of Church-communion, (as aforesaid) so long as the Ark remains, right to the Lords Supper doth re∣main. For nothing can cause the loss of any Church priviledg, but the want of that which is Essential to its being: now Baptism being Essential to all Church priveledges, till Baptism be renounced, right to all Church priviledges must remain.

Besides, * 1.117 all the Sacraments that ever were, were incitements to faith and piety, instituted on purpose to teach men to believe; as is easy enough to be seen, being all preparatives to faith and holiness, and not effects; therefore

none must be debarr'd, but all admitted. * 1.118 Else how shall the faith of the Church become Sa∣cramental, which faith was never wanting to the Church in any age.

And as the word belongs to the Children of the Ark, and to all of them: * 1.119 so it belongs to none, but only them.

None can demonstrate, that ever any people had a visible interest in the Scriptures, * 1.120 and to the interpretation thereof, but only those peo∣ple whom God first plac'd, and also preserved, under the external signs of his Covenant.

Jerusalem is the Mother, because she bring∣eth forth Children under the Ark, not in bring∣ing forth Children before she cometh to the Ark: So likewise, they are not daughters of Jerusalem, that count themselves holy and Saints before they come to the Ark, all that teach that Doctrine pertain to another Mother, and not to Jerusalem which is above, the Mother of us all. All those pertain to Sinai which is in bondage with her Children: and not to the new Jerusalem the celestial and Heavenly City.

Therefore, let us not despise the Riches of our beloved and lose so great a Treasure, but seeing he is so bountiful unto us; as to let us hear his word, to make us his Chariot, that we might have communion with himself, be saved from an evil Conscience, and from his ever∣lasting wrath: and be brought to live in glory with him for ever hereafter, let us thank and

bless his holy name, and joyfully embrace his favour. And let us also learn, so to under∣stand his word; that we may receive the Hea∣venly gift of God that is sent unto us: and so to understand the Sacraments that thereby we may be drawn to faith and true repentance. Which that we may learn, we must diligently mark what here next follows.

VERSE XI. Go forth, ye Daughters of Zion and behold King Solomon with the Crown, where∣with his Mother Crowned him in the day of his espousals, and in the day of the gladness of his heart.

IN which words the Holy Ghost directeth the Daughter of Zion, to a right behaviour of Soul, in receiving that Doctrine, wherewith the Chariot is made, which is to go forth and behold.

By which words he rightly teacheth, what the righteousness of the Gospel is; not to rest in our selves, but by faith to behold King Solomon with his Crown. And also how the righteousness of Christ shall be received and kept: even by going forth from depending

upon our own inherent righteousness. These are the two most Excellent and most useful points above all others, and ought above all things to be preferred. Which Doctrine we rightly learn, when we submit our selves to the comdemnation of the Law; and suffer our selves by faith, to be divorced from the Law. Else what doth it avail us to hear, that the righ∣teousness of Christ is ever so excellent a thing; if we be not instructed by the Gospel how to be divorced from our own. Now in this thing Christ differeth from all Teachers, for the wis∣dom of man Teacheth after this sort, if thou wilt attain to faith in Christ, and be assured thereof, do the Law, keep the Commandments of God: but the wisdom of the Holy Ghost saith the clean contrary, go forth and behold King Solomon with his Crown. For this Act of faith in going forth to behold, is not to do the Law; but wholly to depart from the Law. So that rightly to behold King Solomon with his Crown; is wholly to forget and lose the Law.

This place therefore teacheth us, how the righteousness of the Ten Commandments may be attained, not by our doing the works of the Law; but by faith in Christ without the Law. Even by beholding the Kingdom and victory of our Lord Jesus Christ to be given to us freely. This matter concerneth the con∣science, and therefore it had need be well learned. Therefore when thou feelest thy sin,

and fearest the wrath to come, confess it to God; and ask forgiveness for Christs sake with a believing heart; then hast thou spiritually fulfill'd the Law, forasmuch as the righteous∣ness of Christ is given to thee, as soon as thou feelest and confessest thy condemnation by the Law; which thing thou oughtest to beleive, it being the chief Corner-Stone in building the Kingdom of Christ in thy distressed Conscience. Therefore who ever thou art that wouldest at∣tain to righteousness before God, and also to true peace and comfort in thy Conscience, learn thou the way how to attain the same: even by faith in Christ without the works of the Law, to go forth and behold King Solomon with his Crown.

Now the Crown betokeneth the victory that Christ hath gotten over the Law, * 1.121 Satan, sin, and death; which victory is given to thee, as soon as thou believest.

And it is further added here, the Crown wherewith his Mother Crowned him; by which is meant the Church. And by Crown∣ing him the right preaching of the Gospel, and also receiving of the same. * 1.122 For even as Batsheba the Mother of Solomon, became in∣strumental for the setting of King Solomon on his Regal Throne: * 1.123 So doth the Church which is the Mother of us all become instrumental; in the Crowning of Christ by the Preaching of the Gospel. Now Christ is Crowned by his Mother, when she so interpreteth the Law,

that she taketh away all glory from man; and attributeth the praise of her Salvation to Christ alone. In the Crowning of Christ; she afflicteth her Children with the feeling of sin by the Law; and comforteth them again with the Crown and victory of the Lord Jesus Christ without the Law.

The Mother of Harlots, * 1.124 Crowneth Christ in words, calling him her Lord, King, and Law-giver: but by her practice she denyeth him. For she so interpreteth all those Scrip∣tures that are branches of the Law; that she draweth the Law into the Doctrine of justifi∣cation.

Thus she taketh off the Crown, from Christs head, * 1.125 who is Crowned with Glory and Ho∣nour; and putteth upon his head a Crown of Thornes.

There is a two fold Crowning of Christ in Scripture by his Father, and by his Mother. The first was at his Resurrection, * 1.126 when he was declared to be Lord and Christ, that was by his Father; the second, when the benefits of his death and Resurrection, are infused into the Consciences of men by the Preaching of the Gospel, this is done by his Mother. There∣fore we are not only to behold him Crowned by the Father, although that we must do first; but also to learn the true way of Crowning him as the Mother, that he alone may reign in the heart and Conscience. This is the day of the gladness of Christs heart, it being the

day of his espousals: when he marrieth us unto himself in an everlasting Covenant; and rejoyceth in us, and over us as the Bridegroom rejoyceth over the Bride.

Now when we have learn'd by faith to be separated from the Law, and to go forth and behold King Solomon with his Crown; then must we come into the practice of the Law, which is to go forth and behold him in his afflicted members, to help those that are in misery; * 1.127 to comfort all that are in distress. Thus all that have believed in God must be careful to maintain good works, which are good and profitable unto men.

So that although the Gospel divorceth us from the Law, in the matter of justification; yet, it joyneth us to the matter of Sanctifica∣tion; and causeth us to do that freely for others, (according to our power) which our Lord Jesus Christ out of his abundant kindness hath freely done for us.

For who can choose but shew kindness joy∣fully to his brother: that hath apprehended by faith the love of Christ towards himself? All works before the Gospel is received are naught, because they are not directed to∣wards men, but drawn into the judgment seat to make us righteous; but faith separat∣eth works from the judgment seat, and direct∣eth them towards our neighbour, and so it makes our works, good works.

This wisdom the world understandeth not, therefore it is Condemned for despising the Gospel, which it will not be subject to. Let us learn therefore, to lay aside our works when we come before God, that we may be justified by faith; and live in the practice of all good works before men, that we may want no qualification which the Gospel re∣quires.

CHAP. IV.

VERSE I. Behold, thou art fair, my love, behold, thou art fair, thou hast doves eyes with∣in thy locks: thy hair is as a flock of goats, that appear from Mount Gilead.

CHRIST having (in the former verse) directed the Church how to receive his righteousness by faith alone, here he commendeth her for her fairness, and calleth her to behold it; and doubles it again, that she may believe it. In which commendation he setteth her forth by the parts and features of the body, by which are meant the Spiritual beauty of the Church. First, he commendeth her eyes, which are the instruments of sight, whereby she beholdeth her beloved: and compareth them to the eyes of doves, in regard she continually respecteth her mate as the dove. Which sheweth, that when she is disowned and forsaken of the Law, yet then she looketh up by faith unto her Re∣deemer. In regard therefore, that she spieth out by faith, the comforts of her beloved in a

sad condition; she is pronounced to be fair, and called to behold it. And after the same manner it is also with us, as soon as we humble our selves for our wretchedness, and do behold his righteousness to be given unto us; it is pronounced in Heaven, thou art fair my love, thou art fair. Therefore, this being the de∣cree, that is pronounc'd in Heaven; we must learn by faith to behold, and receive it into the Conscience.

The next thing commended is her hair, which seemeth to mean the whole company of believers; as may be gathered from the simi∣litude of the Prophets hair; * 1.128 which signified the dividing of the people of Israel, and also in regard of the Original from whence the hair proceedeth, which is the head; having its nourishment from the moisture and strength of the head. And also it being likened to a flock: it doubtless meaneth, the flock of Christ.

These hairs are likened to the Goats that appear from Mount Gilead, which was a Mountain be∣yond Jordan, * 1.129 where the tribe of Manasseh dwelt. Which Mountain being excellent for feeding, those that dwelt there had many Goats: and also there were Trees of price, and estimation for the Goats to breuse on, and to rub themselves against, therefore the Goats were of good liking; and also smooth. Now the hairs being likened to a flock of these Goats; it sheweth, that they have rich seeding in

green pastures, because they all hang upon their head the Lord Jesus Christ.

VERSE II. Thy teeth are like a flock of sheep that are even shorn, which came up from the washing: whereof every one bear twins, and none is barren among them.

THe teeth are the instruments of the sto∣mach, whereby the meat is fitted for dis∣gesture; by which are signified, the Ministers of the word, and breakers of the bread of life, whose office is, so to chew the Spiritual meat, that it may be digested, and become nourish∣ment to the Soul. These are said to be like a flock of sheep, * 1.130 because they receive their nourishment from Christ, of whom it is said, he shall feed his flock like a shepherd. And to go up from the washing: being made white in the blood of the Lamb. And to be even shorn, which sheweth, the goodness of the pasture where they feed; whereby they grow to be in very high case, even like sheep that are fed in fat ground, that are so rank in wooll; and so high in flesh, that they will shear even. And to bring forth twins, because they teach

a right conceiving, of the use and Office of the Law and Gospel. These twins every one of these teeth bring forth, and not one is (said to be) barren among them.

This sheweth us, that those which so handle the word of God, as to destroy the use and office of the Law and Gospel thereby, are not the teeth of the Church here spoken of, be∣cause they destroy the twins. They are not the right breakers of the bread of life, they chew not the Spiritual meat aright, and there∣fore it never comes to be nourishment to the Soul: but in stead thereof, the sheep do hun∣ger-bane and starve away. And from hence it comes to pass, that when shearing time comes, when the owner of the sheep, should receive the profit of his flock; there is nothing to be had, neither wooll nor Lamb. For instead of chewing and preparing the word that the Con∣science may rightly conceive, and bring forth twins: they fume into the stomach a false opinion of God, and the loss of true and Eternal happiness. * 1.131 For the glory of Israel flyeth away like a Bird, from the birth, from the womb, and from the conception: the Conscience (which is the womb of the Church) never rightly conceiving of the Law, nor of the Gospel. Such teeth are rotten and must be drawed, being fit for nothing but to be plucked out: because no man is nourished by them, but every mans mind and Conscience remains defiled.

Therefore, that the word of God may rightly be conceiv'd in the Conscience, which is the womb of the Church; the Rams of the flock must be of a right kind. For the twins come not altogether by reason of the fatness of the pasture: but also from the breed of the Ram.

Therefore it was promised as a great blessing to the Church by the Holy Ghost, when the Rams of Nebajoth should Minister unto it. * 1.132 Ne∣bajoth was the eldest son of Ishmael, so called by his Town, which belonged to the Isles of the Gentiles. Now the Gentiles had not the Law: yet did pertain to the promise made to Abraham, in thy seed shall all Nations of the Earth be blessed.

These Rams then of Nebajoth, were such as should learn by the Gospel, rightly to under∣stand the Law; and also by the Gospel, to at∣tain to the righteousness of the Law. Such Rams must be chosen, and drove into the flock, who can teach by the Gospel, the true under∣standing of the Law: that Doctrine, and that alone bringeth forth twins, and not one is bar∣ren among them.

By this we may easily discern, between the teeth of the Church, that have this commen∣dation of our Lord Jesus Christ; and those teeth that serve for no other use but to cor∣rupt the word of God. Also from hence we must learn, so to expound, hear and receive the word, that the right use and Office of the

Law and Gospel may be known and preserved; every one that so Preacheth, Expoundeth and receiveth the same, shall bring forth twins, and not one shall remain barren among them.

VERSE III. Thy lips are like a threed of Scarlet, and thy speech is comely: thy Temples are like a piece of a Pomegranate within thy locks.

THe lips are the instruments of speech, by which words are uttered. Which words are like a threed of Scarlet, when they are dyed in the blood of Christ: and also like a threed, when they are fastned and hang'd together, as it were with a threed or lace, when Argu∣ments are grounded upon a right division, when one thing is so drawn out of another, that there is no destroying of any one point, unless the threed be broke, and all be destroyed together, then is the speech comely. Contrary to this it is, when arguments are not grounded upon a right division, when the affirming of one thing overthrows another: when both not∣withstanding are strongly holden for truths. Such Doctrine is not laced together with a threed; neither is there any knot to be un∣done,

because the Doctrine divideth of its own nature.

The Temples are the seat of invention, or finding out of things. And are said to be like a piece of a Pomegranate; * 1.133 because the rind of the Pomegranate being broken of, the kernels make an excellent shew. Therefore the Churches temples are here commended, because she findeth out the mistery of the Gospel; in handling the word of God, she breaketh the rinde, and sheweth the kernels of things, which is very delightful and pleasant to the Soul.

VERSE IV. Thy neck is like the Tower of David, builded for an armory, whereon there hang a thousand bucklers, all shields of mighty men.

BY the neck of the Church is meant, strength, * 1.134 as appears in divers places in the Lamentations of Jeremiah. * 1.135 And is said to be like the Tower of David, because when David was anointed King over Israel, * 1.136 he took the Fort of Zion, and made himself strong against the Jebusites (by fortifying the same) and overcame them. * 1.137 Now the strength of the

Church is faith, which being likened to Davids Tower sheweth us, that even as David by the strength of his Tower fortified himself against the Jebusites; So is the Church also fortified by her faith, which (as the neck knitteth the body to the head) knitteth her to Christ, by which she overcometh all her Spiritual Enemies. But where there is no faith there Christ and the Church are parted, because there is no neck to join them together. Such may be joined to the Societies of men: but they cannot be united to Christ, because they want the neck which couples the Church to Christ. There∣fore seeing faith is our victory, by which we must overcome all the fiery darts of the Devil: it behoveth us to know the proper nature of it, and the right use of it, and also how to define it rightly in the time of Temptation, lest other∣wise in stead of conquering, we should in the end be overthrown.

Moreover in that it is said, there hang a thousand bucklers thereon, it further sheweth us, that faith is a most mighty shield; for even as King Davids Tower, built for an armory, was fortified with Spears, Shields, and Bucklers, * 1.138 to strengthen him against his corporal enemies: so faith, (wheresoever the use of it is rightly known) hath all things in it to defend us from our spiritual enemies, because it knitteth us to all the power and protection that is in God. Therefore these Bucklers are said to be, all shields of Mighty men, because all that put

upon them the shield of faith, are mighty to overcome themselves, the world, and the Devil.

So that even as Davids Worthies, did hold strongly with him, * 1.139 and with all Israel, to make him King: so do all these mighty men by their Doctrine and faith, oppose the world, and the whole Kingdom of Satan.

Therefore, seeing faith is so great a Tower, hath so many Bucklers and Weapons of defence in it, and maketh such mighty men in the Kingdom of our Lord Jesus Christ: we that dwell in this mighty fort, should wonderfully rejoyce, and not easily be overcome, but set our selves against our selves, the world, and the whole Kingdom of Antichrist; and learn through the power of this mighty shield, to make all our adversaries whatsoever to tremble.

VERSE V. Thy two breasts are like two young Roes that are twins: which feed among the Lillies.

AS the Lord is the Father of many Chil∣dren, so he also provideth a Mother for them. And she hath breasts by which she nou∣risheth

them. It is not enough to have a Child, if there be nothing to feed it: for then, for want of nourishment the Child must die.

Some say, that by the breasts are meant, the Old and New Testament; others say no, because in Solomons time, the New Testament was not written. Others think the Ministers of the word are the breasts, because they are termed Nurses: but they cannot understand the number; why they should be said to be but two.

Those that by the breasts understand the Old and New Testament, (or if you will, the Law and Gospel) seem to be in the right, for the New Testament although it was not written in Solomons time, as we have it now; yet the Covenant of grace was understood then, and also pen'd by Solomon most sweetly, as in this Canticle of Solomon doth appear.

The milk that cometh out of these breasts, is conveyed into the Conscience by the teats which pertain to the breasts. The teats are the Ministers and expounders of the Law and Gospel, which are called, the teats of vir∣ginity.

Because when they give the sense of the word truly; faith is preserved, * 1.140 and the Church is presented a Virgin to Christ. But if the teats are corrupted, then the virginity of the Bride is destroyed: and the purity of faith is lost. Therefore it is said, in the afore∣said Text, that when Aholah and Aholiab,

(Jerusalem and Samaria) had committed whore∣dom in Egypt; there the breasts were pressed, and the teats of their virginity were bruised.

These breasts are said to be twins, because the knowledg of them are brought into the Soul both together. And also to be two, to shew that they are distinct: and also that the true Mother feedeth her Children with both the breasts with equal respect. And being likened to Roes feeding among Lillies, it shew∣eth, not that Roes do eat Lillies, for of all things (as some write) they eat them not; but the goodness of the pasture where they feed. For as in our Land we know ground to be good for feeding, when we find some certain sort of grass in it: so in Jury they knew their ground to be good; when there were store of Lillies growing in it. So that there is rich feeding where the milk of these breasts is drawn out; which filleth all that tast thereof, with heavenly and Divine consolations.

Which sheweth us the cause why the Chil∣dren of the Church prove so little, why they do not learn knowledg, nor understand Do∣ctrine; but in stead of growing in grace, they grow in error; the reason is, because they are weaned from the Breasts, * 1.141 they never find the teat. The milk of consolation never comes into the Conscience for the nourishment of the Soul, because there is a stoppage in the teats, that will not suffer the sense of the word to enter.

Therefore the breasts are pressed, begin to quar, and grow sore; because the teats are bruised, and do not perform their Office. And hence it comes to pass, that although the Gospel be infinitely full of comfort and joy, such joy that eye hath not seen, nor ear heard, nor hath ever entred into the heart of man to conceive: yet because the sence is not given, that the Conscience (which is like a silly Babe) may taste, and make application thereof; the comfort is gone, the joy is lost.

And as the stoppage in the teat is one cause, so also the waywarness in the Babe is another; that will not come near the breasts to tast of the milk, that although the breasts be full, and the teat be put into the mouth of it, yet it will not suck by any means that can be used. Therefore the breasts being forsaken, and the teat despised, in stead of proving, it grows to be a Dwarf: it falleth into incurable dis∣seases, runneth up and down, from one Phy∣sician to another; and at length falleth down into Everlasting death and condemnation.

Therefore seeing the pasture is so good, and the feeding so excellent, as to feed among Lillies: it is good for every man, so to learn to feed that he may grow thereby. The Nurse must learn how to give the teat, and also the infant how to receive the teat: that both may grow to a manly stature in Christianity.

Some that are Nurses will suckle but with one breast, they give the Gospel, but deny the Law to be of any use at all to a believer: these are not Children of the true Mother, because they lose one of the Breasts. Others do earnestly require the works of the Law to be done, and give not the Gospel, but upon condition of mans obedience to the same: these destroy the use of both the Breasts. But the true Mother giveth both the breasts, and so openeth and defineth both the Law and Gospel, that every mean capacity may under∣stand it.

She considereth the condition of all her Children, and when she findeth any in heavi∣ness of heart, she suckleth them with the Gospel; but those that are hardned and pre∣sumptuous, and think themselves secure; She followeth them with the Law, to drive them to Christ. Therefore seeing the Breasts are here commended, because the Church is nourished by them, and the Mother also in that she giveth both the Breasts; let every one in his place, learn so to give the Breast, and so to receive the milk, in the natural taste of it, that the Conscience having once caught the teat by faith, it may suck and be satisfied with Divine consolations.

VERSE VI. Until the day break, and the shadows flee away, I will get me to the Mountains of Myrrhe, and to the hill of Frankin∣cense.

THese words seem to be the answer of Christ to the Churches Petition, in the last Verse of the second Chapter. Wherein Christ promises, that which the Church there desireth, even to be with her until the day break, and the shadows flee away.

There are two great Mountains in man by reason of the fall. The one is the Mountain of presumption, which standeth in a false opinion of the Law: and is, by reason of the loss of mans Spiritual wisdom and under∣standing.

The other is the Mountain of dispair, which standeth in a false opinion of the Gospel. For even as before a man is humbled, he presum∣eth upon his own wisdom and power, think∣ing thereby to accomplish whatsoever he ima∣gineth; and to climb up into the presence of God: So after a man is humbled, he thinketh his sins to be so many and foul, and his affli∣ctions so many and great, that he cannot tell how to depend upon God for mercy and deli∣verance.

Now Christ delivereth us from these two Mountains by getting into two other Moun∣tains.

The one is the Mountain of Myrrhe, when he destroyeth in us our false opinion of the Law; the other is the hill of Frankincense, when he teacheth us rightly to define the Gospel.

These are sweet and pleasant hills, because of the sweet and heavenly Poseys that are given unto us, in these deliverances; and this is the proper work and office of the Gospel, and the foundation of love and all good works to men. And this is that which Christ here promiseth, and will perform, even till the day break, and the shadows flee away. From whence also note; That the day will break, the joyful morning of the Resurrection will come; when all shadows, sins, crosses and calamities shall totally flee away, and everlasting joy shall come, and in the mean time Christ is with us, in his sweet and pleasant Mountains: which Moun∣tains must cause us to rejoyce and sing. In these Mountains the nature of God is seen; and his hearty love and affection towards poor sinners. Therefore seeing Christ our Bridegroom dwel∣leth in these sweet and pleasant hills, it ought to be our constant prayer, that he will grant us this gift that we may continually hear his word and submit unto it: that we may receive the benefit and comfort of the same.

VERSE VII. Thou art all fair my love, and there is no spot in thee.

These words are foolishness to reason, which concludeth, when it seeth the godly in great misery and affliction, in reproach and contempt of the world; that they are the fowlest of all people, and those that are in prosperity and favour with the world: to be the only people that are beloved of God. For it beholdeth nothing but the out side; it understandeth no∣thing of the Churches glory.

But Christ here pronounceth the Church to be fair and without spot, even then when she is oppressed with shadows, sins, sorrows and calamities for as soon as she humbleth her self, and by faith layeth hold upon his merits: then is it pronounced in Heaven, thou art all fair my love, and their is no spot in thee. Therefore faith is the only righteousness of a Christian man; and the highest service and worship that can be given to God, forasmuch as it attributeth truth and faithfulness to him. Therefore God faith in answer to faith, because thou judgest me faithful and countest me not for a Lyar, but to be true and just, therefore will I stick unto thee, and forgive thee all thy sins; behold,

thou art all fair, and there is no spot in thee. Mark then and behold, that when ever thou feelest the Myrrhe to drop into thy under∣standing, causing thee to give unto God the glory of his truth, either when he destroyeth thy natural opinion and principles concerning righteousness by the Law: or when he teach∣eth thee to scent the perfume of the heavenly Frankincense given thee without the Law, then know thou for certain, that the day and hour is come, that thy inward man is made beautiful with the glory of God. For then is it pronounc'd in Heaven, thou art all fair my love, and there is no spot in thee. These things it behoveth us to know; that we may be cer∣tain what true Christian righteousness is, and when we have it, and this benefit we learn to receive, when Christ getteth into the Mountain of Myrrhe, and the hill of Frankincense. In the Doctrine therefore that droppeth from these two Mountains must we rejoyce and sing; thereon must be the Scituation of our faith, and the rise of all our comfort.

Then shall we become beautiful for Scitu∣ation, and the joy of the whole Earth; for∣asmuch as where the Gospel is received, the hearts of all men are fill'd with joy and glad∣ness.

VERSE VIII. Come with me from Lebanon (my spouse) with me from Lebanon: look from the top of Amano, from the top of Shenir and Hermon—

CHrist having pronounc'd his Church to be fair, calleth her from those people whose Doctrine and Society causeth defilement. Therefore he calleth her, from Lebanon, Amana, Shenir and Hermon. Lebanon was a Forrest wherein dwelt the Cananites, Hittites, * 1.142 Amorites, Perizites, and Jebusites. Which people were left to prove Israel, to know whither they would hearken to the Command∣ment of the Lord, which he Commanded their fathers. * 1.143 Which Forrest also was haunted of wild beasts. Now both the Nations that were left there, and also the wild beasts that did haunt there, do signifie false Prophets; as is frequently to be seen in Scripture.

Amana was a Mountain in the Land of Syria, from whence Naaman the Assyrian came to the Prophet to be cured of his Leprosie, * 1.144 which was also a place of Idolatry.

Shenir and Hermon was a Mountain possessed of old by Og King of Bashan, where also the Amorites dwelt: which was taken away from

the two Kings of the Amorites, Sihon and Og, * 1.145 by the Children of Israel as Moses shew∣eth.

All those were places of Idolatry, wherein lived such people whose principles were against the Gospel. Therefore the holy Ghost in the last clause of this Verse, calleth them Dens of Lions, and Mountains of Leopards: in regard of their great enmity to the faith of Christ. And as it was said before, it is usual with the Holy Ghost, to set forth those that are enemies to the Gospel, under the Title of Lions and wild beasts, and many other strange kind of Creatures. * 1.146 David complaineth, his Soul was among Lions.

And when the Lord threatned to punish the Nations for their Idolatry, * 1.147 by giving them up to the Sword, and also to their own imagina∣tions: he calleth the people that after should inhabit there, by a borrowed speech, an ha∣bitation of Dragons. And further saith, that the Cormorant (which is a foul flying over the Sea) and the bittern shall possess it, that the Owl and the Raven shall dwell in it; * 1.148 that it shall be an habitation of Dragons, and a Court for Owles. By these and such other similatudes the Holy Ghost often setteth forth Idoliters: which also sheweth us, how little they are esteemed in the sight of God, and also, (as it follows in the Chapter) how their meetings are looked upon, * 1.149 and to what they are likened. The wild beasts of the desert, shall meet with

the wild beasts of the Island, they shall come out of one Country to another to hold up their meetings. And the Satyr shall cry to his fellow; a wild god of the wood, a creature of divers shapes. * 1.150 And the Shrichowl shall rest there also, whose voice is tun'd something like a woman speaker. Such as these a nation shall be fill'd with, when God will punish a people for the contempt of his word. And the great Owl also shall make her nest there, and lay, and hatch, and gather under her shadow. This is not meant of the natural Owl (as I conceive) but of some Spiritual Father that is a gatherer; that layeth strange principles, and hatcheth up others in his own opinions.

These sorts of Creatures, (many of them) come from far, no man knows from whence; few or none of them use to haunt amongst the Birds of Heaven, but use unhaunted and un∣accustomed places, and by a strange confusion of Language; seek to undermine the faith of Christ. Therefore the Holy Ghost likeneth them here to wild beasts, and their meetings to be but like the crying of Satyrs, (a kind of betwitching of little Children in the cradles) and the noise of Shrichowls, and their gather∣ings to be but as the laying and hatching of the Owl, the which nothing could be spoken of more contemptibly.

Now in that Christ calleth his Church to come from Lebanon, from Amana, from Shenir and Hermon; it sheweth plainly, that where

the Gospel is taught, the Church must look to be pestered with Sects and Seducers that shall oppose the same. There the Satyrs shall dance and walk in divers shapes seeking to bewitch those that follow them.

Thither the wild beasts shall come, who shall run head long upon all those that shall op∣pose them. There the Owls shall hold their Court and think by a strange and an unac∣customed noise to destroy all at once.

Now in regard Christ saith come with me from Lebanon, it sheweth, that the victory over these Vermin, is not to be gotten by the Law, but by Christ. Sectaries and Seducers teach no other way to faith and Justification but by their own doings; therefore the Holy Ghost calleth them and their followers, an habitations of Dragons. Now in regard (by their principles) they seek justification by the Law: * 1.151 therefore they cannot be convicted by the Law; because the Law requireth obedience upon the same terms. Therefore Christ saith here, come with me from Lebanon my spouse, and doubles it again, with me from Lebanon: that is, with my righteousness and works, wherein righteousness and Salvation alone is to be found.

The first point of policy in the old Serpent the Devil was to corrupt Eve in her faith, which thing is also attempted by the whole Ministry of Satan. If therefore thou heark∣enest to that Doctrine, that by the principles

of it, destroyeth faith in Christ: then thou art an inhabitant with the Dragon, and setled in the Owls nest. Hearken we therefore to the voice of our beloved, which teacheth the active doing of the Law, in obtaining righte∣ousness before men: but gathereth all his sheep into his fold, not by the Active, but by the Passive doing of the Law.

Therefore when thou hearest from Amana, the active doing of the Law urged to bring thee to faith and justification: Look thou then from the top of Amana, and stedfastly believe the Gospel; which teacheth no other pre∣parative to faith and justification, but the Pas∣sive doing of the Law. If thou groundest thy faith there, then thou forsakest all the wild beasts in Lebanon, and art separated from Amana, Shenir, and Herman: thy being is no longer with Dragons, but thy Scituation is in Mount Sion; and the Lord is become thy habitation.

—From the Dens of Lions, from the Mountains of Leopards.

He calleth them Lions and Leopards because false Prophets are destructive Creatures: all their Labour is to bring Souls to everlasting ruin. And although they walk under the Title of Saints amongst themselves: yet the Holy Ghost calleth them the habitation of

Devils, and a cage of every unclean and hate∣full Bird.

The Den of these Lions is, where men pre∣fer their own doings beyond the Gospel. Not when the Law is truly taught, but when it is stretcht beyond its bounds and limits; when man hath an high opinion of his works, an evident sign whereof is, when the Publican is despised which maketh it appear, that the Pharisee which despiseth him trusteth in his works.

This is the Lions Den, and in regard there are many such people, and also such Societies that flock together into Mountains and Dens: into obscure places, and under a pretence of great zeal and holiness do destroy the faith of some, and danger the Seducing of others; therefore the Holy Ghost termeth them, to Dens of Lions, and Mountains of Leopards; and calleth the Church from those Dens and Mountains, because no man can live there, but first or last he shall be made a prey.

Moreover Lions and Leopards may signifie wicked Rulers, which are fierce, cruel, and full of rage against the Church of God; and also those of any sort that plot and contrive, how to get power in their hands to work the ruin of the people of God.

Of such David speaks, * 1.152 that lie in wait secretly as a Lion in his Den to catch the poor: that crouch and will not stir nor wag (but only

cast their eyes about) till they are certain of their prey, but as soon as the prey comes within their reach, they clap in their claws, and tear the poor in pieces. These are like the Leopards also, * 1.153 which are fierce Creatures and full of spots. And even as the Leopards may be known by their spots, so also may these be known, having spots that make them very discernable.

So that a man may easily find where the Leopard hath been by his spots, which spots he cannot change; but sheweth them where∣soever he maketh after his prey, which is al∣ways the utter ruin and destruction of the people of God. Now in regard Christ saith come with me, it sheweth, that the spouse is safe in his presence; notwithstanding these Lions and Leopards.

And seeing he saith, from the Dens, and from their Mountains; it sheweth, that they are utterly disowned by Christ, and left alone in the Kingdom of the Devil, where God will make use of them for a time for the afflicting of his Church: and afterwards will cast them from their Mountains into Everlasting de∣struction.

VERSE IX. Thou hast ravished my heart, my Sister, my spouse; thou hast ravished my heart, with one of thine eyes, with one chain of thy neck.

THe Church being obedient to the call of Christ, in forsaking the Lions Dens, and the Leopards Mountains: in separating from Amana, Shenir and Hermon, and resting her self in Mount Sion. Christ here says, thou hast ravished my heart. To be ravished, is to be overcome, and to have the heart and af∣fection, wholly taken up by the sight of ano∣ther. This ravishment is said to come from one of the eyes, or from one look of the eyes, that is, when she looketh (after the manner of a Lover) with indignation upon the Doctrine of false Teachers that do trample under foot the Gospel, and advanceth the Gospel from the destruction of the same.

And also from one chain of the neck, which is a right understanding of the Law of grace, by which Sectaries and wicked men are over∣thrown. So that Christ is ravished when we learn by the Gospel to destroy the Kingdom of the Devil. And to shew us the certainty of it, He doubleth his speech, thou hast ra∣vished

my heart, thou hast ravished my heart: which words are written on purpose to draw us into the combate, and that we might not by any means Question his love in so doing; but stedfastly through faith to embrace the same.

VERSE X. How fair is thy love, my Sister, my spouse!—

THis is a note of admiration, which shew∣eth, that Christs delight is in nothing, but that we love him, which love we shew when we believe his word, and endeavour by the same to throw down the Kingdom of the Devil. This is the only thing which maketh us beautiful in the sight of Christ.

And when he addeth, my sister, my spouse, it comprehendeth all Divinity; setteth forth the nature of God to us, and the full ground of our faith. For seeing he saith, my sister, he teacheth us, that he is really and truly our loving brother; that is naturally affected to us, careth for us in all conditions, and pityeth us in all distresses.

And seeing he saith my spouse, he teacheth us that we are no longer twain but one. And

doth thereby assure us, that he is bone of our bones, and flesh of our flesh: and that whatsoever he hath done and suffered, is ours as really and truly, as if we had done it in our own persons.

These words therefore are full of admirable consolation, because they assure us, that Christ came into the world on purpose to own us; to take all evils from us, and to bestow all good things upon us. Which must also draw us into the use, and practise of our faith. For seeing he is our brother we should not be afraid of him, but go unto him with boldness and con∣fidence. And seeing he is our Husband, we must be assured that he taketh from us the guilt of all our sins, and dischargeth us to his Father.

The consideration of this must also help us in all crosses and calamities: forasmuch as he cannot suffer us to want any thing we stand in need of; if we stedfastly believe in him.

But it is cursed unbelief that causeth in us a slighting and contemning of the word, and therefore we lose the good things we stand in need of; which otherwise we could not want.

—How much better is thy love then Wine!—

Which is as much as to say, I love thee far beyond all Creatures. Wine cheereth and rejoiceth the heart of man, but in that thou lovest me with hearty affection; it is better to me then Wine is to any man. And when he saith, how much better! he teacheth us, that no Creature is able to set down the several dimensions of his love, which passeth know∣ledge. Christ useth this passionate speech to draw us to a good opinion of him, being written for no other purpose but that we might believe, for when he loveth us once, he loveth us to the end.

These words therefore are chiefly to be made use of in times of distress, when the mind is perplexed with hard thoughts of God, when we look upon him as he is revealed in the Law: but not as he hath revealed himself in the Gospel to the humbled sinner, then are we principally to hear these words. For to this end Christ makes himself known to us by his word, that he might get himself a name in our hearts; and that we might get the victory over our unbelief. We must therefore be∣lieve these words, and then it shall be to us according to his word: but if otherwise we slight and contemn his word, he shall notwith∣standing

find an object of his love else where; but we shall be cast off, forsaken and despised.

—And the smell of thine ointments be∣yond all spices.

Spices by the Law were to be used in making the sweet ointments for the Tabernacle; * 1.154 and all the vessels thereof. Which ointments had a most excellent smell: and did signifie the righteousness of Christ inherent in himself. Which righteousness of Christ when it is re∣ceived by faith, the spouse is annointed with: and made to smell sweet in the presence of God. These ointments being said to be be∣yond all spices, the righteousness of Faith is beyond all righteousness: because it send∣eth up an excellent perfume into the nostrils of God.

And the reason why these ointments are so sweet, is, because they are compounded ac∣cording to Art, * 1.155 So that no ointments are like unto them. The ointment of the Tabernacle was made of principal spices: and also com∣pounded according to the Art of the Apothe∣cary. The ointment that sweetneth the spouse, is the righteousness of God and man: no com∣pound so excellent. So the perfuming spice for the Tabernacle, was a most rare confection, tempered together of most excellent spices pure and holy, and also was made according

to Art; and therefore it is, that it was so excellent.

Which sheweth us the reason, why there is so little sweetness in the World, why men stink like carrion in a ditch, and leave a filthy savour behind them, in every place whereere they come, the reason is, because they were never perfumed with these sweet and holy oint∣ments. What profit were it in the ointments of the Sanctuary (although they were ever so sweet a perfume) if none were annointed therewith? The righteousness of Christ is a most excellent sweet perfume, but what avail∣eth this at all, to those that are not anointed therewith? To those that smell it not, the pure Myrrhe and the Cinamon is but cast away; the sweet Calamus and the Cassia is but troden under foot.

Therefore we must learn, in time of distress of mind, to smell to these sweet and heavenly ointments: that when the stink of our sins, do cast an ugly favour before God, in the Con∣science, and in the sight of the World; yet, that then, the scent of these holy ointments, may make us a pleasant perfume.

Now as there was an Art in compounding these ointments: * 1.156 so there is also an Art in smelling. And as there was no compound like unto it: so there was no other perfume that was to be smelt unto. Some there are that can smell no difference between these ointments, and the perfumes of their own compounding:

these make not a confection after the Art of the Apothecary. And therefore it comes to pass, that when they go about to annoint, the spiritual Tabernacle and his vessels, the Candle∣stick and his vessels, to make them most holy, that the Lord may delight to dwell amongst them; by annointing them with perfumes of their own compounding, they leave them in their filthiness, and under the curse and Ever∣lasting wrath of God. Therefore let us learn so to smell the heavenly perfume, that we may discern the smell thereof from all other oint∣ments: then shall our afflicted Consciences find rest in time of distress; then shall the smell of our ointments be beyond the smell of all spices.

VERSE XI. Thy lips, O my spouse! drop as the honey∣comb: honey and milk are under thy tongue, and the smell of thy garments is like the smell of Lebanon.

THis is meant in regard of Doctrine, which is the chief and principal commendation of the Church. Which droppeth from the lips of the spouse, as the rain upon the tender herb,

and distilleth like the dew; inasmuch as sweet and pleasant Doctrine ministreth grace to the hearers, not death and condemnation; but justification and life. Which Doctrine is like honey from the comb: which is the best of the honey. And it is added, honey and milk are under thy tongue; that is, in a readiness to drop as soon as any occasion is offered. And the smell of thy garments as the smell of Lebanon; that is, the scent of thy righteousness, the fame and good report of thy Religion is sweet: and spreadeth far abroad, like the smell of Lebanon. In which Forrest were very many herbs and spices, very seet and pleasant; and odori∣ferous trees none the like for sweetness: whose scent might be smelled very far. This is that which God promiseth to Israel, * 1.157 his branches shall spread, his beauty shall be as the Olive-tree, and his smell as Lebanon.

After this manner then must we learn the Doctrine of Christ, that we may be full of matter, that our belly may be as Wine that hath no vent: and like unto new bottels of Wine that be ready to burst, that our lips may be ready to drop upon all occasions, as honey from the Comb, as rain upon the grass: that our speech may distil, and set a new face (as it were) upon the afflicted Conscience, and be so powdered with the salt of the Covenant, that by our lips the earth may be salted.

Then shall it come to pass, that those that live under our shadow shall return, shall revive

as the corn; and grow as the vine, the scent thereof shall be as the Wine of Lebanon.

VERSE XII. A garden inclosed is my sister, my spouse: a spring shut up, a fountain sealed.

THe Church is compared to a garden chiefly and principally, in regard of the tender care that is taken for it by the owner, accord∣ing to the Prophet Esay, * 1.158 he watereth it every moment, and keepeth it night and day, least any hurt it. * 1.159 And also in regard of the delight he taketh, in the flowers, herbs and trees, that are set and planted in it.

And to a garden inclosed, because she is hedged or senced about with the promises of God, for the preventing of evil beasts which otherwise would destroy her. Therefore, when the Bear cometh out of the wood, and with his paw thinketh to pull down the fence, and lay the Garden wast: or the wild Boar out of the Forrest with his tusk, thinketh to root up the hedg, and the Lions roar and make a hideous noise against it; we must be sure to see, that we understand the Gospel and Christian righteousness so well, that the hedg be not

broken down thereby, but that the inclosure may stand firm and sure.

And as we must look to the fence, so also we must see that the garden be well stor'd with all manner of precious Flowers, that the scent of the garden may be smelt: and that if any one should desire after a principal Flower, he may know where to find it. It were a sad thing if a man should come into a Garden, that hath a name above other Gardens; and should desire the Gardiner for a Posey, and should find little else there but common Flowers, or perhaps dead and withered Flowers. So that when (for the very name of the Garden) a man hath come very far, hath taken pains to search into the Garden, and made him a Posey of the choicest Flowers he can find: when he smelleth to his nosegay, the Flowers have lost their scent.

This brings a kind of contempt upon the Garden, causing it to be of little esteem: for when he compares his Posey with the Flowers that grow in other Gardens, he findeth them far too short both in beauty and smell.

When the Lord planted the Garden of Eden, a river went out of the garden to water the garden, and from thence it was parted into four heads, and ran into divers Lands: it ran into the Land of Havilah, into the Land of Ethiopia, into the Land of Assyria, and the river Euphrates. The river that watered the Lords garden, was to water the whole Earth.

The Flowers and herbs that are set and planted in the Lords garden, are to sweeten the whole World.

Therefore seeing the Lord hath made us his garden, and fenced us with his hedg, let us learn so to store it with rich and precious things: that if any man come to us and desire a Posey, we may shew him such choice and principle flowers, that common gardens will not yield, even such that will cause him to leave a scent, and cast forth a perfume, in all places whithersoever he goeth.

And when it is added here, my sister, my spouse, it is to draw all that are within the visible Church to become the Lords garden of delight; Some gardens are for the kitching, wherein are planted only things for the belly, to feed the old man: and some are only for beauty and smell. Now Christ in drawing the Church to union with himself, to become his watered garden, when she is once humbled for her sins, mentioneth not one word of her infirmities, but mindeth her of the relations between them: that so by setting himself in her stead, he might draw her mind and cogi∣tations, wholly to himself.

Which must well be noted of all Superiors, that have any Authority over others, and do desire to win them to faith and obedience, which usually take another course. Who (in stead of shewing any favour and acceptance to their relations, although they know them

to be truly humbled for their faults) do con∣tinually complain of their disobedience, and no wonder if they have cause so to do. For they seek not to draw them by any cords and bands of love: but to drive them to obedi∣ence by wrath and bitterness. Seldom or never taking any notice of what is done: but still complain for want of what is not done. They hardly ever mention the best things that are in them, which are worthy of praise; but are always uncovering and laying open their frail∣ties and weaknesses: and at such times, and in such places, as may tend most to their discom∣fort and disgrace. And hence it comes to pass, that in stead of winning their hearts and affecti∣ons, to love and obedience: their countenance comes to be cast down, and they are altogether heartless and heedless.

But Christ our Lord here giveth us another pattern, who skippeth over the worst things that are worthy of blame in his Church: cover∣ing them all by giving himself unto her. Christ here speaketh after this manner. Behold, thou art my sister, I am thy loving brother, that do bear natural and hearty affection to thee. Thou art my spouse, and I am thy loving Husband, I love thee with real and hearty affection. I take upon me all thy sins and miseries, that I might free thee from all distress: and do supply all thy wants that thou mightest live in peace and joy. And this I do on purpose to draw thy hearty love and affection to me, that thou

mightest accept of my love, and confess my kindness, and serve me with a willing and cheer∣ful service.

After this sort must we learn also, to cover the faults of those that are under our Au∣thority, to hide their weaknesses, to cover their faults, to bury their frailties, in love and kindness. Then shall we set our selves, not in the place of Moses, who always chideth us for transgressions: but in the place of God, who mercifully forgiveth us our sins, hideth and healeth all things that may discomfort and dismay us.

By this means shall we unite their hearts to us, to love and obey us, to love and worship the same God, to be of the same faith, and the same Religion.

But why is the Church a spring shut up, [Quest.] and a Fountain sealed?

Not that she is unwilling to bestow or im∣part the water of life: [Ans.] for out of her belly is said to flow rivers of living water: * 1.160 But because the mistery of her Doctrine, Faith, and Re∣ligion, is shut up and sealed from the blind world. For it is the wisdom of God in a mistery which none of the Princes of the world know. * 1.161 So that the shutting up or hiding is in respect of those that are lost, that are ene∣mies to the faith, that are strangers, and will be strangers from the life of God.

Not because of any unwillingness in the Church to communicate her Doctrine, nor by

reason of any hardness in the Doctrine it self; but by reason of that mighty opposition that is in man, which hindreth the understanding of the same.

This must comfort us to whom God hath given so great a treasure, which is hid from others. And also learn us to use all care and diligence in opening of the spring, and un∣sealing of the Fountain; that if it be possible the eyes of the blind may be enlightned, and the ears of the deaf may be opened, which cannot be done without the key of the house of David, which is, rightly to understand and open the Article of justification: the car∣dinal and critical point, upon which all true understanding doth depend.

Now there is a double use of a key, to lock and to unlock: if the dore be lock'd no man can see what is in the house; but when the dore is unlock'd, then all things may be seen. If the Article of Justification be unlock'd, and mans opinion of righteousness by the Law destroyed, then the spring is opened, and the fountain is unsealed; then the waters of life do run freely to poor sinners: but if man be strengthened in his own opinion of works, by a false understanding of the Law, then the Fountain is sealed, the spring is shut up, the water of life is not to be had.

Therefore Christ, not Moses, * 1.162 is said to have the key of the house of David, which open∣eth and no man shutteth, and shutteth, * 1.163 and

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no man openeth. The meaning is, that when the meaning of the Law is opened by the Gospel, no disputer can shut and darken it by any other interpretation: but on the con∣trary, when the Gospel is opened by the Law, and the New Testament is taught only accord∣ing to the Letter, then the spring is shut up, then the Fountain is sealed. Therefore we must learn the right use of the key, that we may open the Law by the Gospel, that we may give the right sense and meaning of all those Scriptures that seem to stand in direct opposition to the Doctrine of Justification by faith alone. Then shall the blessed Fountain of life be opened and unsealed, that those for whom it is provided may drink thereof, and live for ever.

VERSE XIII. & XIV.

Thy plants are an Orchard of Pomegranates, with pleasant fruits, Camphire, with spikenard.

And Saffron, Calamus and Cynamon, with all Trees of Frankincense, Myrrhe and Aloes, with all the chief spices.

THe plants here spoken of, are the spiritual people throughout the world. Compar'd to an Orchard•• not that they are cull'd out from others, and none suffered to have com∣munion with them in Church fellowship, but such as are truly regenerate; but in regard they bring forth much fruit, and also variety of fruit. And to Pomegranates, because they are full of kernels as the Pomegranates be: which are pleasant to the taste, and delightful to behold. In this Orchard there grows also Camphire which beareth fruit in clusters, and Spikenard, which some think to be the herb call'd Lavender: and Saffron, all which are most excellent for sweetness. Then here is Calamus and Cynamon, which were used in the composition of the holy annointing oyl, which made persons holy. * 1.164 The Frankincense was like∣wise used in making the holy incence which was to be put into the Tabernacle of the Lord to

make the Children of Israel a sweet perfume. And so likewise Myrrhe and Aloes, * 1.165 as all things before-named, did set forth the sweetness of the fruits of Christs death and Resurrection being given to the miserable distressed Con∣science. These are the fruits that grow in the Lords Orchard, which are shewen unto us under the similitude of all those sweet and pleasant things.

Now an Orchard doth not come to be fruit∣ful, by any thing done by the trees or plants that are set in it, but by reason of the ground wherein they are planted; which causeth them to grow and blosom, by infusing sap and moisture into the root. The plant is meerly Passive it only standeth still, and maketh no opposition, and receiveth the nourishment that cometh to it from the ground. The holy Ghost by this similitude, sheweth us, not only the fruitfulness of the Lords people; * 1.166 but also the manner of their growth. For even as the earth bringeth forth her bud, and as the gar∣den causeth the things that are sowen in it to spring forth, So the Lord God will cause righ∣teousness and praise to spring forth before the Nations. So the Lord will do it, that is, not by requiring the Active righteousness of the Law first, for that is contrary to the simili∣tude: but by infusing the Passive righteousness in the first place, which is, not to labour, not to take pains in doing the works of the Law;

but to hear and believe the voice of the Son of God. The sum of all is this.

That the spiritual plants in the Lords Church, do bring forth variety of excellent fruits, in regard they grow and blosom, after the simili∣tude of an Orchard.

And the cause why they grow after this manner is, because the workmen in Gods Or∣chard, do plant and graft after the same form. They do not plant and graft according to their own natural way of grafting: to make men holy by works, but in a way which is contrary to nature, to make them righteous by faith. Their business lies in compounding of oint∣ments to make persons Holy. In sprinkling perfuming spices, made after the Art of the Apothecary: that poor distressed consciences may become fruitful in faith and all good works.

Another cause is, because the plants them∣selves are willing to become Passive after the manner of an Orchard. They are willing (when Gods time is come) to be cut out of that Olive tree which is wild by nature, and to be grafted contrary to nature into a right Olive tree. They are willing to be planted in Gods Orchard, where they must stand against every storm, without fear of being shaken to pieces. So that although the winds blow, and the flouds come, and the trees are shaken at the very roots, yet they are willing to stand against every storm, and after the similitude of an

Orchard, even then to receive the moisture and nourishment that floweth from the Gospel, which is the ground wherein they stand. Now because the planters plant after this form, and also the plants themselves are willing to yield and conform to the same way of planting and grafting; therefore it is that they are fill'd with sweet and most excellent fruit, otherwise it could never be.

This sheweth us the reason, why there are so many plants in Gods Orchard that grow not, so as to bring forth any manner of choice fruit suitable to such an Orchard, the reason is, because they grow not after the same simili∣tude.

They complain that they cannot master their sins, nor perform their duties, that they have not that understanding in the Scriptures that others have: the reason is because they are not planted nor grafted according to the right form. They work and toil, they labour and take pains, both the planters and the plants themselves, to grow and increase in the opinion of works, but bring forth none of these sweet and pleasant fruits; because they are not willing to be cut and hewen down, digg'd and prun'd, and dressed, after the similitude of an Orchard. Therefore it is, that when storms come they are not able to stand, when calamities arise they are not able to endure; but one runs one way, another runs another way, to look for help and succour, because they have not learn'd

to stand and receive the sap and moisture of the Gospel, (which is the ground from whence they grow) after the similitude of an Or∣chard.

And hence it comes to pass that in stead of bringing forth Camphire, Spiknard, and Saffron, which is sweet and pleasant fruit: they sprout forth roots of bitterness, gall and wormwood. In stead of bearing the sweet Calamus, and Cynamon, to make the holy annointing oyl, to make the spiritual Tabernacle and all the vessels thereof holy before the Lord: and the sweet Frankincense Myrrhe and Aloes to make a most holy and sweet perfume; they send forth a noisom fume of their own compounding, which causeth them most horribly to stink in the presence of God. So that the end of their labour and pains is but this, the fruit which they think to be the only fruit that healeth the Nations, when it is rightly tasted, and the scent of it truly smelt, and compar'd with the fruits that grow in the Orchard of the Lord; it is found to be but of an evil savour, fruit that withereth, and comes to nothing. So long as it is look'd upon by it self, the scent pleaseth; but when it is compar'd with the sweet Frankincense and other sweet and prin∣cipal spices, which are prepar'd to perfume the spiritual Tabernacle of the Lord and every vessel pertaining thereunto; it is found to be nothing else but meat that perisheth, fruit that withereth, and the trees themselves that bear

the fruit to be such that are marked out, to be hewn down and cast into everlasting fire. According to our Saviours saying, * 1.167 if a man abide not in me he is cast forth as a branch; and is withered, and men cast them into the fire and burn them. And every plant that my heavenly Father hath not planted shall be root∣ed up.

Therefore, seeing it is the commendation of the Church in this place, in that she is like unto an Orchard of such sweet and pleasant fruits, in that she receiveth her self, and bring∣eth forth, and as an instrument conveyeth, the sweet and pleasant fruits of Christs death and Resurrection, into the hearts and Con∣sciences of others, that they may be fill'd with all the chief spices, and be so becensed and perfumed therewith, as to become a sweet favour unto God in every place, let us also endeavour to be fill'd, with all these chief and principal spices, that we may know what to do in the time of tribulation and great distress, when we feel the terrors of the Almighty; and begin to be sore afraid, when we can see no way nor means of deliverance, but the tree seems to be blasted, and all hope of fruit to be lost, yet then let us consider, that we are plants in Gods Orchard, where we must stand against every storm, so that although the winds blow, and storms come and we are even shaken at the very roots; yet there must we stand and receive the sap and nourishment of the

Gospel; which speaketh comfortable words to the miserable Soul.

And not only so, but also that we may be able to anoint and perfume distressed minds, that a poor distressed Conscience may be com∣forted by us in a sad condition, that the cluster of Camphire may appear in the Conscience: that the scent of the Calamus and Cynamon may be smelt, and the Spikenard, Myrrhe and Frank∣incense, may become as a Posey to refresh the spiritual senses, under the apprehension of Sin and the wrath of God.

Then shall it become apparent, that we are the trees of Frankincense here spoken of, fil∣led with the kernels of the Pomegranates, and rightly planted in the Orchard of God.

VERSE XV. A Fountain of Gardens, a well of living waters, and streams from Lebanon.

IN the twelfth Verse of this Chapter, the Church is said to be a fountain Sealed, in this Verse she is said to be a Fountain of Gar∣dens, that is, a fountain opened to water gar∣dens. When the Church is compar'd to a garden in the singular Number, understand the universal Church: but when she is compar'd

to gardens, as here, it meaneth every parti∣cular Church, and every particular member in each Church.

A fountain sealed, [Quest.] and a fountain opened, seemeth at first sight to be a contradiction, for if she be a fountain to water gardens, how then is she a fountain sealed?

The answer is, [Ans.] she is a fountain sealed to those that are contemners of the Gospel, ac∣cording to that saying in the Prophecy of Esai.

The vision of all, is become unto you, as the words of a Book that is sealed, which men deliver to one that is learned, saying, read this, and he saith I cannot because it is sealed. So that although the Doctrine of the Gospel be plain, and easy in it self, and very sweet and comfortable, yet where mans wisdom ruleth, it cannot possibly be understood, but remains a mistery hid and sealed. Therefore it is no wonder to see great Clerks, men of excellent parts and learning, that cannot read the Book, that cannot understand any thing of the mistery of the Kingdom of Heaven: the reason is, because to them the spring is shut up, and the fountain is sealed, for their horrible despising and contemning of the same.

And so on the contrary, she is a fountain set open to water gardens, to refresh and satis∣fy, every hungry and thirsty Soul. According to that in the Prophecy of Zachary, in that day there shall be a fountain set open for sin,

and for uncleaness. So that to every one that is weary and heavy laden with the burden of his sins; she breaketh the bread, and poureth forth the water of life freely.

Now seeing the Lord hath made us his foun∣tain we must endeavour to be full, to be of some deepness, that if any man come to draw the water of life, the fountain may not be empty; understanding is a well-spring of life, and a spring always runneth. The labour of the Church is to break up fountains. * 1.168 As they go through the valley of Baca they make a well. And the promise of God is to open the spring, * 1.169 to make fountains in the valleys, and pools in the wilderness. Therefore let us receive of his ful∣ness, that if any man come with his Bucket, to have a tast of the living water, he may not have a scantling; but may be sure to have him fill'd.

And as we must be full, so also must we be willing to water gardens. The Lord hath passed by wisdom and learning, and men of excellent parts and abilities in nature, and chosen poor, ignorant, despised, hungry and thirsty sinners, to break up fountains; but to what end and purpose? Why hath the Lord hid the mystery of the Kingdom of Heaven from the wise and prudent, and reveal'd it unto Babes? Even because it so pleaseth him, and also that the gardens may be watered.

The Lord hath promised to make the wilder∣ness like Eden, * 1.170 and the desert like the garden

of the Lord. And a river ran out of Eden to water the whole earth. * 1.171 Therefore let us learn to answer the similitude, to see that the fountain be full, and always running. If the gardens be not watered, what shall become of the flowers? And some flowers are more choice and principal then others, that give a greater scent, and are the very glory of the garden, if those should die, the beauty of the garden would be lost. Therefore, when the sun be∣gins to shine hot upon the garden, and the flowers begin to be at a stand: when afflictions and great distresses, begin to draw on, when the ground begins to be dry and parched; then let us open the fountain, and pour out the water of life, * 1.172 that so the parched ground may become a pool, and the thirsty Land springs of water.

Next the Church is said to be a well of living waters.

This River or well is said to be pure, * 1.173 and clear, and to proceed out of the Throne of God, and of the Lamb. Pure in respect of the nature of it, it being nothing but the righteousness of Christ given to the unwor∣thy. Clear in respect of the brightness or the light of it, it being clearly to be understood. And proceeding (in respect of the Original of it) out of the Throne of God, and of the Lamb.

There is a double Throne in Heaven, a Throne of Justice, and a Throne of mercy.

The Throne of Justice is the Fathers Throne, and the Throne of mercy, is the sons Throne. And there is a double Throne to be set in the Conscience by the Preaching of the Gospel. The Throne of God, and the Throne of the Lamb. The well of living waters do proceed out of both these Thrones. So that the water of life can never run into the Conscience; unless it be arraigned, and brought in order before both these Thrones. For this is the pro∣mise of Christ, to him that overcometh, * 1.174 will I grant to sit down with me in my Throne: even as I overcame and am set down with the Father in his Throne.

Now to overcome is to be delivered, dis∣charged, and acquitted, (when the Conscience is arraigned) from the Fathers Throne. For mark it, Christ entered combat with the Law, sin, death and Satan, and overcame, but how? Even by submitting himself to the curse and comdemnation of them all, (which although unjust in respect of Christs innocent person, yet were all just in respect of us) and by his Re∣surrection from the dead through the power of his Godhead he overcame, and received a full discharge from all our sins, which he took in our name and keepeth for our use. By rea∣son of which victory Christ is sate down with the Father in his Throne.

After the same manner also we must over∣come, and sit down with Christ in his Throne, even by submitting to the Office and condemn∣ing

power of the Law, which revealeth our sin, and condemneth our supposed wisdom and righteousness: then it is granted to us to sit down with Christ in his Throne. This river then (or well of living waters) bringeth us, First, before the judgment seat, condemning us before the fathers Throne: next, it leadeth us before the mercy seat, and setteth us down in the Sons Throne; giving us the victory which Christ hath purchased for us.

Therefore it is said, * 1.175 that every thing that moveth wheresoever this River cometh shall live. That is, that moveth through faith, first, before the judgment seat, where it is condemned for sin; next, before the mercy seat; where it is justified through grace. The benefit of this River runneth not to those that are full rich, and mighty in their own ima∣gination; but to those only that confess their Sin.

Learn we then first by faith, to humble our selves before the Fathers Throne; then shall it presently be granted unto us, to sit down with Christ in his Throne.

Lastly, the Church is compar'd to streams from Lebanon, having some allusion (as some think) to the streams of Jordan which began at the foot of Mount Lebanon, and ran along through the holy Land to water the same. And also to the Sanctuary; which was built of the Cedars of Lebanon. So that the streams of this River do water the holy Land. The

waters issuing out of the Sanctuary, do run into the desert, and refresh the weary and the solitary place. The water in this River, run∣neth not to the high and mighty in their own eyes, but to the poor and miserable that are forsaken of the Law: they only refresh them∣selves with these pure and holy streams; when the rich are sent empty away.

VERSE XVI. Awake, thou North-wind and come thou South-wind, and blow upon my Garden, that the spices thereof may flow out; let my beloved come into his Garden, and eat his pleasant fruits.

BY the North and South-winds are meant Doctrine, for so the winds do usually signify in Scripture. And seeing they are of contrary qualities, they signify the Doctrine of the Law, and the Doctrine of the Gospel. The North-wind is usually cold and dry, and maketh us sensible when we feel the blast of it, that's the Doctrine of the Law: which being truly opened and applyed, maketh us very cold,

revealeth unto us our sin, dryeth up all the wisdom and righteousness that is within us, blasteth it and bringeth it to nothing. There∣fore Christ here appointeth the North-wind to awake; that is, to awake the spouse.

Now when the North-wind hath done blow∣ing, Christ here Commandeth the South-wind to blow, which is of a contrary quality, hot and moist, very sweet and full of content. This signifieth the Doctrine of the Gospel. By which we understand, that when the Law hath done its Office in condemning us, and we are made sensible of our guiltiness before God, it is the will of Christ; that we hear and apply our selves to the Gospel. When by the blow∣ing of the North-wind those fruits that grow naturally are blasted: then we must desire for the blowing of the South-wind. When ever the winds do blow after this manner, in order upon the garden, then the spices thereof be∣gin to flow out, then the light of the Gospel begins to shine in the Conscience, and men are hot or cold according to the quality of the wind that blows. When the North-wind blows we are cold in respect of the righteousness of the Law: and when the South-wind blows hot and comfortable in respect of the righteousness of the Gospel. Both these winds we must have an equal respect unto, and observe a right distinction between them, otherwise we may

take that for the South-wind which comes to short of the South by many points: and that for the North-wind which is as many points to wide of the North, and so fruits of the garden (for want of a right distinction between the winds, and a right knowledg of the compass) may receive a blast and be utterly ruin'd. This I conceive was the sin of the Church of Laodicea, in that she was neither hot nor cold, she neither un∣derstood the Law nor the Gospel: had she been hot, or cold, she had been well, either would have served for her commendation be∣cause they are never alone. But because she could not make an exact distinction betwixt the North and South-winds, therefore she was neither hot nor cold, but luke warm, and for that cause Christ saith, I will spue the out of my mouth.

And therefore it is that Christ also wisheth, I would thou wert either cold or hot, for then she had been in a right Condition. As if Christ had said this. If thou wert awakened by the North-wind, then the South-wind should blow in thy Conscience: and if the South-wind did blow in thy Conscience, then should'st thou rightly understand how to follow the North∣wind in thy Life. Where these winds of Heaven do after this manner blow, the use and office of the Law and Gospel is rightly Taught, and the reason of all good works is perceived, then the spices of the Garden do flow

out: but when the Law is stretched beyond its limits, or the Gospel turn'd into the Law, then men are neither hot nor cold, but luke warm, and under the same dreadful and heavy Sentence of Christ which can never be re∣voked; I will spue thee out of my mouth for ever.

This thing is necessary to be understood of all men, especially of the Angels of the Churches, that are the holders of the winds of Heaven and are to blow upon the garden of Christ, for if they should not understand the contrary nature and quality of these winds, in stead of causing the spices to flow out: they may by a contrary wind cause a blast to come upon the garden to the spoil and utter ruin of all the fruits. For want of a right distinction between the nature of these winds, it oftentimes comes to pass, that so many winds of Doctrine are blown about, that many are thereby blown into Everlasting de∣struction.

In the next words here is a prayer of the Church wherein she desireth her beloved to come into his Garden, and eat his pleasant fruits.

Two things are hence to be inquired. [Quest.] First, What is meant by eating. Secondly, What is meant by pleasant fruits.

In answer, to the first observe, [Ans.] that eating in Divinity signifies union, whither it be on Christ part; or on our part. Christ is said to eat, when he takes upon himself all our sins and miseries, as if they were his own, and undertakes for them, and also to swallow up and consume all the miserable effects of sin; which we either feel or fear.

Our eating is, when we firmly believe, that Christ joineth himself unto us; feeleth our present infirmities, and careth for us. * 1.176 There∣fore it is often said when speech is made of our union with Christ, he that eateth me shall live by me.

And except ye eat the flesh of the son of man∣ye have no life in you; all which setteth forth our union with Christ by faith alone.

And by fruits here, she meaneth the fruits of his death and Resurrection, which is free∣dom and liberty to poor sinners. These are called his fruits, because freedom from sin, and deliverance from Everlasting Condemnation, are purchased by him. And his pleasant fruits, because when we believe that Christ owneth us, * 1.177 and taketh away our sins and miseries from us, Christ rejoyceth and is satisfied. So that the meaning of the Churches request here is, this.

That Christ would take from her all her sins and miseries, which she feeleth and fear∣eth:

and give unto her all those blessings and favours that he hath purchased for poor sin∣ners.

In that she calleth these his pleasant fruits, acknowledging it to be Christs delight to grant her request, this sheweth her faith in Christ.

And although it be very delightful to Christ to hear her request: yet her desire is prevented before hand by reason of her faith, as appears by the next words.

CHAP. V.

VERSE I. I am come into my Garden, my Sister my Spouse—

WHICH words contain the answer of Christ to the faith of his Church, for in these words he doth not say I will come, according to her request: but I am come, according to her faith going before. Which also sheweth us the meaning of the Prophet when he saith, before they call I will answer. And yet he willeth us to call upon him, for all things which he promiseth to be∣stow: because Prayer must put in execution the decree of God, concerning what he hath promised to give us; neither can we chuse but pray, as soon as we believe.

After the same manner shall it be to us, as with the Church here, when we believe and confess, that it is Christs delight to help us, and to our faith do joyn Prayer: when we can pray unto God for Christ his sake to shew mercy to us, to bear our burdens, to carry our sor∣rows,

to come down into his garden and own us: then doth Christ speak the same word to us, as he doth to the Church in this place, I am come into my Garden, my Sister, my spouse. By which we see, that Christ cometh to us before we are aware, for as soon as we believe the benefits of Christs death and Resurrection to be given to us, that are most unworthy of the same: our faith incloseth Christ, as a Jewel is inclosed in a Ring, then doth Christ say unto us, I am come my Sister, my Spouse. Neither could he possibly say otherwise, forasmuch as he hath made over himself and all that he hath, to that person that believeth.

This is a rare and Heavenly mistery, which whosoever understandeth; shall quickly find that of Christ, which he never knew before. Thus Christ was present to the Patriarchs of old, as soon as they believed, Abraham by faith, saw his day and rejoyced. He had not only faith, but also a sence of faith, which was bred in him by a certain knowledg of the righteous∣ness of Christ imputed. So all the holy Fa∣thers, that rightly understood the figures and shadows, had Christ present in spirit, as soon as they believed: the use of a figure being to represent something to faith, which is absent to sense and reason. So Baptism which is a figure, * 1.178 hath Christ present, as soon as we hear and believe that we are buried with Christ in Baptism, * 1.179 and also assureth us of our com∣munion with him.

And it is impossible (as was said before) that it should be otherwise, forasmuch as all things being established in faith: Christ cannot be ab∣sent, where faith is present. No man by his works can possibly obtain this union, because no work can cleave unto the word of God; but faith attaineth, possesseth and enjoyeth Christ for ever, because all things in Heaven and Earth are given to them that believe. Mary took pains in seeking after Christ, she went to the Sepulchre, she wept because she could not find him: and why could she not find him? Be∣cause she sought him where he was not to be found, she sought him in the Sepulchre, the living amongst the dead: but as soon as Christ said Mary, she said unto him Rabboni. Christ inclosed Mary by his word: and Mary by her faith inclosed him.

After the same manner Christ wrappeth us up in his word, when he giveth himself and all that he hath unto us: and we after the same manner, do inclose and wrap up Christ and all his merits within us by faith. So when we come to the Lords Supper, Christ is Spiritu∣ally present in these words, this cup is the new Testament in my blood which is shed for you, now he that feeling his own miserable condi∣tion, can give so much credit to the word of God, as to believe, that under the figure of the cup the New Testament is given, to his own poor Soul in particular, that's the person to whom Christ is then come.

Therefore, when the Law condemneth us of right, and by just desert, and we are griev'd and burthened with our misery; and do feel our wants and would have a supply, then must we fly to the Gospel for help and succour, and chiefly to our Baptism; which assureth us, (if we learn it well) that Christ by his pro∣mises is present, to rid us of all evils, and to supply us in all our wants. This consideration freeth us from condemnation, because we are under the sign and seal of absolution and re∣mission of sins. And thus Baptism is the figure that saveth us. The Law condemneth, and the Conscience accuseth, but faith bringeth into the mind the right use of the sign and seal of absolution and forgiveness. To seek for Christ in our works, is with Mary to seek him in the Sepulchre, where he cannot be found, and to look for a Christ yet to come. For holiness of life is yet to come, cannot be pre∣sent in this miserable flesh, but is still to be waited for. Now if we cannot apprehend Christs spiritual presence to be with us, until we are better sanctified: then we can never apprehend him to be come at all. Forasmuch as a better degree of Sanctification is yet to come, and still will be to come so long as we are on this side Heaven. Learn we then firmly to believe the word of Christ and to deny our selves, and call up on his name, then shall we feel to our comfort that Christ is spiritually come to us, according as Christ says here to his spouse, I am come.

Next here, Christ calleth his Church his sister and spouse. Which words are often used in this Song to draw the Church to this holy faith and confession, and are also full of faith and consolation. For if Christ doth own us for his sister and spouse, then is he our brother and husband.

Therefore these words my spouse, must teach us to believe, and to claim these benefits that belong to the spouse. For the wife so long as the husband liveth, is free and out of dan∣ger by reason of the Marriage knot. Now Christ liveth for ever for he being raised from the dead dyeth no more. * 1.180 Therefore all evils that oppress and trouble us, must die and vanish away. For either Christ must die and depart the Conscience, * 1.181 or else sin and the curse must die: not Christ, therefore the curse. Therefore, Christ himself saith, I am he that liveth, * 1.182 and was dead, and behold I am alive for evermore. And when he says my sister, he draweth us to be∣lieve, that he is our loving brother, and if so, then also is God our Father. Now if God be our Father then it must needs follow that we are the Children of God, and after this man∣ner we must learn to receive the Spirit of adop∣tion, even by hearing of the word of faith. The true effects of the Spirit of adoption can∣not be found, till the spirit be received: which is not given nor received, by the requiring of works, but by the hearing of faith Preached.

—I have gathered my Myrrhe with my spice, I have eaten my Honey-comb with my Honey: I have drunk my Wine with my Milk—

In these words Christ further amplifies his answer to the faith and request of his Church, and says, I have gathered, that is, I have reaped the fruits for which I came down from Heaven for, which was to draw a people to believe in me that they might be saved. From whence we may see, that as soon as we are willing that Christ should ease us of all our sins and miseries, and make a gratious supply of all our wants, then do we prepare a dish of pleasant fruits for Christ: this is that which he here calleth his Myrrhe and his Spice, his Wine and his Milk, because as those things are sweet and do much refresh the senses of men; So also is it sweet to Christ to take away from us, our sins and burthens, cares, crosses and calamities.

Moreover when Christ also saith here, that he hath eaten his honey comb with his honey; it must well be noted, for he eateth his honey comb with his own honey. The comb is the House of the Bee which holdeth the honey, which honey although it be sweet for the Bee to feed on, yet the comb is respected of the Bee first, before the honey, for the Bee by a natural instinct delighteth in the comb, having no other

house nor resting place, to rejoyce it self in, and set its heart upon but only the comb: which although it hath no sweetness in it of it self, before it be sweetned by the labour of the Bee, yet for the natural pleasure he taketh in it, more then in all things in the World besides; he maketh it his habitation and place of abode, so that there is an Antecedent natural instinct in the Bee, First to the comb, and then to feed upon the honey in the comb.

Now understand by the comb, the person that holdeth and carryeth the honey, and by the honey the righteousness of the Lord Jesus Christ that sweetneth the comb, and by eating his honey comb with his own honey, his joyning himself to our sinful person because he loved us, before it was sweetned with any honey of ours. Christ then loveth the person, First, before the work or new quality of the person, First, he chuseth an habitation to dwell in, be∣fore he sweetneth the comb with his hony-comb, and this is our poor distressed person, which he setteth his heart upon from all Eternity, as the only object of his joy and delight, and there∣fore we are said to love him because he loved us first, and this is called his first love, * 1.183 which was the love of Christ first to the person of the Church of Ephesus before her works, which apprehension in the falling state of that Church came at last to be lost.

This is his Antecedent love, and when it is said in the sixteenth of John the Father himself loveth you because ye have loved me, as though the Father had first respect to the honey and then to the comb, it meaneth his consequent love; for as soon as we receive our first love, which is to believe that he loveth our sinful person, then doth he love our obedience with a consequent love, and maketh promises accordingly to those that love him, fear him, obey him, and keep his Commandments.

It follows therefore, that all those that are imployed in the garden of the Lord, about the making and sweetning of honey combs must endeavour to imitate the Bee, first in making of the comb, next, in gathering of honey and conveying it into the comb. If the comb be not first respected there can be no honey, then must the Bees die for want of food. Nor is there any other way to make persons holy; first, but by teaching us to believe that Christ loveth us from all Eternity. Where this perswasion is grounded, honey dews will fall, for why should the Bee labour to make the comb, if it were not his purpose to fill it with honey? Why should the Lord Jesus Christ marry our sinful person to himself, if it were not to sweeten and perfume it with an Odour fit for himself?

And as the comb must first be made, so must we see that it be well stored with honey, which

must be gathered with the Bee out of every flower, and where ever the honey dew falls, the Bees will find it out, mark we then where the cowslips, the flowers and the honey suckles grow, for those are the places where the Bees find honey, and if any dew fall there we shall find it; and when such dews come the Bees will lade themselves, and when they have their lading they carry it to their combs: if the Bees should gather ever so much honey and had not the Art to carry it into the combs, what profit should the owner of the Bees re∣ceive?

If the Ministers of the Gospel should have their full lading of honey, and had not the Art to convey it into the Consciences of men to make persons holy, who were the better for it? Some there are that cannot endure the tast of the hony such can never sweeten the comb: but are like wasps that rob the Bees and make honey scarce.

Therefore let all those that are labourers for God endeavour so to be fill'd with the knowledg of the Gospel, that they may be able to set down the true way to attain to the righteousness of the Lord Jesus Christ, and all grounds of encouragment to receive it, accord∣ing to Christ in the next words.

—Eat O friends, drink yea drink abun∣dantly my well beloved.

To eat in Divinity is to be joyned to the Gospel by faith, * 1.184 and whosoever eateth hath Everlasting life. Now the Gospel (that we may learn rightly to eat) teacheth us three prin∣cipal points. * 1.185

First, * 1.186 it teacheth the true understanding of the Law, which revealeth sin to the Con∣science, whereby all men are convicted: and that mans natural opinion, that obedience to the Law is the condition of the promises may be destroyed and requireth our faith in this point, and also giveth and worketh in us the same.

Secondly, the Gospel teacheth us that the righteousness of Christ is freely given to them only, * 1.187 where that opinion of righteousness is destroyed, and also requireth our faith in this point, and worketh in us the same.

Thirdly, it requireth us to perform all good works towards men without any dependance upon them, * 1.188 and causeth us to perform the same with joy and gladness.

These are the principal things taught in the the Gospel, and the principal Doctrines con∣tained in both Sacraments. And where these three points are taught, there the Sacraments (or the Gospel) are rightly taught. Therefore

when Christ says eat, he requireth that the Gospel be made known, that we may be joyned unto him in these three points.

Eat O friends. Some think that open gross sinners are not invited to eat, let such consider of the first point before named: and shew how they shall be convicted, and have their sins destroyed, if they must not eat.

Secondly, others think that by friends here, (and in other places of Scripture) Christ meaneth those that strive much about the Law and works, and require a necessity of doing to obtain the promises. Let such consider of the second point before named, and shew how the friend∣ship comes in that way, and see what need they have to eat.

Lastly, some are affraid to eat, because they are unworthy by reason of sinful works. But the discontent of these in the want of works, shews, that they do depend upon works, there∣fore such must examine themselves by the third point, and they shall find, that they also, have great need to eat for the destroying of that opinion in them.

We see then that all sorts of people have need to eat. Open gross sinners, and those that are righteous in their own eyes, and also those that are fearful at their own unwor∣thiness.

But why doth Christ call all that are invi∣ted his friends? [Quest.] When they are not all recon∣cil'd to him?

I answer, [Ans.] because there is no enmity re∣maining on Gods part, Christ having slain the enmity: * 1.189 the enmity is on our part. God is reconciled to us through the death of his Son, but we are not reconciled to God. Now God being reconciled, * 1.190 sendeth the Gospel (which is the word of reconciliation) to publish the same: wherein he calleth us friends, on purpose to woo and invite us to himself.

And if we receive the Gospel, then there is no difference between God and us, but if we despise his bounty, and will not have his merits, then are we his enemies. Neither doth God account any for his enemies, but those that refuse to have life and salvation by that new and living way which he hath appointed. This news is brought unto us by the Gospel, by which Doctrine the Law is opened, which sheweth us, as in a glass our miserable and wretched condition; and that Christ came to purchase deliverance for us, and to bring it into our Consciences, that we might serve him with cheerfulness all the days of our lives. This is the feast he provideth, and biddeth us eat, which is, to make a right application of the Law and Gospel in order as aforesaid. And calleth us friends, because the Gospel maketh us friends. And biddeth us drink also, because he would assure us hereby of his real

and hearty good will to us: and that he giveth to us freely of the bread and water of life. And to drink abundantly, to shew that he doth not grudge us any thing that he hath purchased for poor sinners: or that might beget in us a good opinion of himself towards us. And telleth us that we are his wel-beloved, as much beloved, as ever were any upon the face of the earth, that his heart is upon us, and his care for us; and that he cannot, nor will not, ever be wanting to us.

These things are written on purpose that we might believe, and that we might have no other opinion of God but according to these words: that we might acknowledg him to be free and bountiful to us and our God. Such a faith can never want any help or protection that is in God. Heaven and Earth, yea the whole Creation shall work together to accomplish what is wanting for the believing man. Let us see therefore, that we believe the Gospel to be no other Doctrine, but that which de∣stroyeth the opinion in us, of all worth in our selves, and that poureth forth unto us of the bounty and loving kindness of God most free∣ly; that we might serve him with a willing service. Those that define the Gospel any otherwise, do set forth a strange God; by ex∣tolling the righteousness in man, which is but to bless an Idol of their own brain.

And let us also see that we join our selves to the Gospel, and count it great riches to

behold our spiritual poverty, and to have our filthy rags to be taken from us, and the best robe to be put upon us: that we may do good works (not in fear) but with joyfulness, then shall we rightly eat the flesh, and drink the blood of the Son of God, and have eternal life through his name.

And seeing he calleth us friends, being re∣conciled to us, let us also be reconciled to him, and not be offended. And whatsoever we want let us aske it of him, who can deny us nothing because he is our friend. And seeing he bid∣eth us drink, and drink abundantly, let us be sure that what ever is promised in the Gospel is certainly ours as if we had it in present possession. And sith he telleth us that we are his welbeloved let us believe him, and never question his love to us any more; and what calamities soever we meet with in this World, let us be sure (although they are tedious and irksom to the flesh to indure) they are for noth∣ing but to manifest, his free and everlasting love to us. What remaineth then? Seeing Christ is so willing, so free, so full of bounty and loving kindness to us, but that we store our selves with rich and heavenly provision against a rainy day. In this world we shall see little appearance of any thing but Satan, using all Art and skill by his instruments, to take away our peace, and blast our comforts: and many times hath great power given him so to do, therefore he attempteth to devour us,

which he knoweth he cannot do unless he can destroy our faith, and deprive us of our Christ: therefore we had need to eat and drink abun∣dantly of this heavenly provision, that when we feel our selves oppressed with the tribula∣tions of the world, and malice of Satan; we may be so strong in the Lord and in the power of his might, that we may be able to conquer all our spiritual enemies.

VERSE II. I sleep, but my heart waketh—

THese words are the voice of the Church, who when she heareth Christ pour out himself so abundantly to her, falleth asleep. Sleep is a rest or ceasing from the use of the outward senses: and in this place signifies the silencing of sense and reason in the use and exercise of faith. For when Christ biddeth her (in the former verse) eat and drink abun∣dantly, he promiseth all things, both for this life, and the life to come: yet notwithstand∣ing she seeth not how, nor which way those promises shall be accomplished, for the word seemeth to promise incredible things to reason, as that Abraham shall have a Son in his old age

contrary to nature, that Sarah shall bring forth the promised seed, when she is past Child bearing. Also it setteth forth unto us, that Isaac must be offer'd; and yet in him all Nations shall be blessed.

Moreover it promiseth help to the afflicted, when no means appeareth, how or which way deliverance shall come: but in stead of appre∣hending any help or deliverance according to sense and reason, there shall nothing appear but utter ruin and destruction. In this con∣dition the Bride falleth asleep, she is content to have sense and reason silenc'd, and to be strick∣en dumb, and she is not discouraged; but con∣stantly dependeth upon the promises of God. And therefore she says here, I sleep, but mine heart waketh. I sleep in regard of sense and reason; but my heart awaketh in respect of God and his promises. And this is also the meaning of David when he says, he giveth his beloved sleep, or by sleep. So that when the Bride doth thus begin to sleep: then doth she begin to awake, and live by faith in the promises of God.

After the same manner must we with the Bride fall into this holy sleep, and be contented to live in the use and practice of faith. For every man in his condition shall find all things fall out contrary to his expectation, in all estates and conditions of life: and also shall seem to appear directly contrary to the promises of God.

Who promiseth, that no good thing shall be wanting to those that fear him: and yet a man shall seem in likelyhood, to be in want of every good thing. That wealth and riches shall be in his house, and yet a man shall behold nothing but penury and want. This breedeth a won∣derful temptation in the godly, so that a man is ready in this condition to fall into one of these evils; either to accuse and condemn God of lying, or else to conclude, that he is not the person to whom the promises are made. What must be done then in this condition? Even to fall a sleep with the Bride, and to be contented that reason may be slain, and to lead a new life by faith in promises of God. This slaying of reason is the awakening of the heart, and then it doth begin to hear, and rightly to understand the words of Christ, according to the next words here following.

—It is the voice of my beloved that knocketh; saying, Open to me my sister, my love, my dove, my undefiled—

This knocking is, when the Church is cast into the use and exercise of faith. To knock is to make a noise, and it may be defined thus.

It is an noise in the Conscience, arising from the sense of sin and apprehension of danger. It is when the very voice of the curse is felt in

the Conscience: and the miserable effects there∣of are feared. This she says is the voice of her beloved, because the right opening of the Law, that maketh the stroke, and that the stroke of it may be felt, belongeth to the Gospel.

And further, when her beloved knocketh, he saith open, so that as soon as the knock is heard, the Bride is to open. According to Rev. 3. If any man hear my voice and open the dore, I will come in and sup with him, and he shall sup with me. I will take from him the hurt of all evils whatsoever, that shall be my supper; and I will bestow all things upon him to make him comfortable and happy, that shall be his Supper. So that here is a twofold Supper, Christ suppeth, and the Bride suppeth. Christ hath his delight in taking away her calamities: the Bride hath her delight in receiving all bles∣sings and comforts. And this comes to pass by opening.

Now to open, is rightly to understand the meaning or end of the knock. Which in sum is this. To inform the Bride, that all her wants shall be supplyed by the Gospel; which cannot be supplyed by her own ways and works. Thus Christ after the manner of a Lover stands and knocks, waiting to enlighten the Church in this point. So that whether her wants be spiritual or temporal, for this life or the life to come, they shall all be supplyed (when she is lost by the Law) by ways and means unknown

if she believeth. And this is the end of every knock. But for want of understanding the meaning of the knock, the noise is many times of long continuance. For many instead of stud∣dying how to believe, that they may attain all things by the Gospel: do strive to relieve themselves by their own wisdom and works, and in the end lose their labour, and the Gos∣pel too.

Therefore, when we begin to hear a noise in the inward man, and to fall into great fear, either in regard of our sins, and the ever∣lasting judgment of God, or by reason of some grievous temporal judgment which we appre∣hend to hang over our heads: let us be sure then that Christ knocketh, not to put us in feare, (for he affrighteth no man) but to take away our fears from us, so that although it seem terrible to us upon the first apprehension of the knock; yet it is but the voice of our beloved, who standeth and knocketh, not to execute the Law upon us, but to take all our evils upon himself that we may be made joy∣ful and happy.

The hearing then of the noise must cause us to open the dore, that is to believe in Christ, and call upon his name, and to suffer him to come in and sup with us: then shall we be freed from all our fears, and although we have for∣feited all things by the Law, yet, we shall in∣herit all things by faith in the Gospel.

Also we must open, that the captivity of the Conscience may first be turned into liberty and freedom, before we seek for deliverance in respect of the outward man. (according to Christ saying, seek first the Kingdom of Heaven and the righteousness thereof, and all things else shall be given unto you) That so from that liberty and freedom which the Conscience possesseth through faith in Christ; the merciful care and providence of God might flow in upon us, and the nature of the whole Creation might be changed to us.

Now because in times of distress the Church is apt to be discouraged, Christ here useth words that shew relations between them: as my sister, my love, my dove, my undefiled. Which in brief is this. Thou art my sister, and I am thy loving brother, and companion in tribulation: and am affected with all thy afflictions. Thou art my love, my only joy and delight, therefore I can∣not forsake thee: but do stand and knock to join my self unto thee, to take all evils and miseries from thee, and to settle thee in peace and joy. Thou art my dove, that forsakest not thy mate in a mournful condition. And because thou runnest not from me, but yeeldest thy self unto me, there∣fore thou art mine, therefore thou art undefiled: thy sins are washed away, and thou art clean. I came down from Heaven on purpose to Cloath my self with thy flesh; that I might free thy Con∣science from all distress, and fill it with peace and joy.

Open therefore unto me, and receive that by the new and living way, which according to the Law and works thou hast utterly lost. These are the words of faith which we must have re∣course unto in times of distress: being com∣fortable to us, and useful for us.

—For my head is fill'd with dew, and my locks with the drops of the Night.

In these words Christ sheweth the reason, why the Church shall receive all things by in∣heritance, it is, because his head is fill'd with dew, and his locks with the drops of the Night.

By the head of Christ is meant his Divinity, * 1.191 the head of Christ is God. And by his locks understand his humanity. And by the drops of the night his sufferings in the flesh. And by the dew that his head is fill'd with the fulness of merit in the Godhead, which made all the actions done in the manhood Meritorius: and also the pouring out of the benefit thereof by pure and Heavenly Doctrine, which is com∣fortable to poor sinners; which Doctrine drop∣eth as the dew.

So that the obedience of God and man in one person, * 1.192 poured out in the Preaching of the Gospel, and received by faith: is the ground and foundation of all our comfort and joy.

For Christ by his obedience hath taken away the ground of all discomforts, * 1.193 and nailed it to his Cross: which being made known by the Gospel, and received by faith, setleth us in true peace and comfort. This must teach us, that when we are most of all oppressed with the drops of the night, with the feeling of our sins, or the fear of any cross or calamity; to fly to the humanity of our Lord Jesus Christ who hath suffered for us. And stedfastly to believe, that seeing the locks of our beloved, were filled with the droppings of our present condition, that he is not only sensible of our present misery, but also knoweth how to suc∣cour us and help us.

And hath also taken away the curse, from every condition of misery, that possibly we may meet with in this miserable World, if we believe. Therefore when we feel the curse of the Law, and the guilt of our sins, and the fearful effects of Gods wrath, in any kind whatsoever, begin to fasten within us: then must we learn by faith to behold them all, to be nailed fast to the cross of Christ, from whence they can never return, if we sted∣fastly believe.

VERSE III. I have put off my Coat, how shall I put it on?—

THe Church understanding the benefits that come to her by the Gospel, and the order in receiving of it, says, I have put off my Coat: by which she meaneth the righteousness of the Law in point of justification. This is the first thing taught in the Gospel, * 1.194 how to put off our old Coat. And the first thing that Christ came to do, was to put on our Coat upon himself: whereby he became laden with our sins, and also with our infirmities. The coat being thus put on by Christ: therefore the Church learneth to put him off by faith. So that this place doth not shew any sluggishness in the Church, as if she were in a bed of se∣curity with her coat off, and as though she were loath to rise and go about the works of the Law, but leadeth us into an higher matter, how to attain to be righteous before God. This wisdom must we also learn, which we can never do, unless we remove the cause for which we keep our coat on, which is our false opinion of the Law. Some when they treat of the Law and works, do press it with that earnestness, that they extol the righteousness

thereof, far beyond the righteousness of faith: as if the principal cause of Christs coming into the world, were to make us holy by the Law. These with the Pharisee do button on the coat. Others, will have Christian righteousness to begin in us, and perfected by Christ•• which is but to put a piece of new cloth in an old garment, and make the rent worse. Learn we then to put off our coat wholly. But next the Church questioneth here, how shall I put it on? That is in life and conversation. For the greatest and most necessary question of all others in matters of Divinity, is rightly to understand these two things. How to lay aside the Law totally, in teaching the point of justi∣fication: and how to teach the use and practise of the Law rightly, in the life and conversa∣tion. How to handle these two points aright, that the Gospel may not destroy the use and practice of the Law: * 1.195 nor the Law the use and practice of the Gospel, is a point of great skill.

Therefore the Church maketh question (as if she were something ignorant in this point) how shall I put it on? How shall I teach this point aright? If the works of the Law ought not to be required, but totally to be layed aside, in teaching the way to justification: according as it is written, the Law is not made for a righ∣teous man, upon what ground then are they to be pressed at all?

All men have cause to complain of their ignorance in this point: therefore it must be our desire to learn this heavenly skill. Now to cloath our selves with the Law that the use and practice of it may not be lost: and how to be unclothed of the Law, that the Gospel may not be lost. This is a point of great cunning, and ought to be well studied of every Christian, chiefly, because the strongest hold of Satans Kingdom consisteth in the confounding of these two points one with another. Therefore it is further added here.

—I have washed my feet how shall I defile them?

Where by feet she meaneth the inward man, and by washing, the cleansing of the Soul through faith in Christ: * 1.196 according to Christs saying, he that is washed needeth not save to wash his feet; but is clean every whit. But then it is added how shall I defile them? She had washed her feet by putting of her coat, whereby she was cleansed from sin, therefore she asketh the question, how shall I defile them? As much as to say, how shall I press the works of the Law, so, as not to defile my feet again? If I should urge a necessity of the Law, then I should defile my feet, or if I should totally cast it off, because I am justified without the Law: then I should also defile my feet again,

for then it would come to pass, that in living without the use and practice of the Law, my Conscience would have no more the feeling and apprehension of sin, nor any sensible need of a Saviour: So that in casting away of all fear and care of the Law, I should at last contemn and cast away the Gospel also. And the consequence of all would be this, I should forsake my beloved, lose my peace and com∣fort here, and also everlasting life here∣after.

This sheweth us the practice of the Bride in all ages of the Church, which is first to lay aside the Law, next, to live in the use and practice of the Law. In receiving the Do∣ctrine of justification, she heareth no Law: but in the life and conversation, she abideth in the use and practice of the Law.

All men ought to be well learn'd in this point, chiefly those that are Teachers of others, that are to enlighten the world; that they may so Preach the Gospel, that the Churches feet may be washed, and so teach the Law, that no mans feet may be defil'd again. If thou urgest a necessity of the Law, thou Preachest not the Gospel, but defilest thy mind and Conscience: Forasmuch as the Gospel first of all destroyeth that opinion. Or if thou totally lay aside the Law as useless to a believer, thou also defilest thy feet: because by that Doctrine thou drivest the sense and feeling of sin out of the world: and also all sensible need of a Saviour. Every

man hath something yet to learn in this point, the very best of all are too short in it. How to perform this duty aright, is a question made by the Church in all ages as in this place we see.

Therefore all must be learners. And all consisteth in two points, how to be righteous before God: and how to be righteous before men. Which that it may be learned, and the way known how to attain it, it is further added.

VERSE IV. My beloved put in his hand by the hole of the door, and my bowels were moved for him.

MY beloved taught me how to distinguish betwixt faith and the Law, in Teach∣ing the point of justification; and also how to join them together in Scripture and Doctrine. This is a rare and wonderful mistery, which none can teach but Christ alone. In the Preach∣ing of this point all men are at a loss, until they are Divinely inspir'd by the Holy Ghost. As for example, St. Paul telleth us in one Text, * 1.197 that a man is justified by faith without the works of the Law.

And in another Text, that the doers of the Law shall be justified before God. * 1.198 In both which Scriptures justification is attributed both to faith and also to the Law.

I question then, [Quest.] how faith and the Law shall be separated in this point, seeing justification is attributed to both?

Some will answer, [Ans.] that by doing is meant sincerity, which God accepts of all though there be some wants. This is true after justi∣fication: but this maketh no distinction be∣tween faith and the Law in the former point; but joineth them both together in the Act of justification. Therefore sincerity being a term pertaining to the Law, and prefer'd so high as to justifie before God: it must be perfect every way according to the Law, which perfection no man ever had but Christ alone.

Others say, that God gives a power with his Commands to enable those that are his to perform the Law, so that he accepts of them in Christ, which is no more then this. That by Christs merits we have an infusion of grace whereby we deserve our justification, which comes to no more then the former.

Now if no separation be made between faith and the Law, in the matter of justification, they cannot be joined together in Doctrine without repugnancy: Forasmuch as no man can be justified by the Law, wherein he is want∣ing in many things, when it pronounceth the curse upon all those that continue not therein

in all things. Neither can any mans works be accounted good before men: when they are drawn up into the judgment seat, and not di∣rected towards men.

Therefore I say as before, that this Cardinal point, is so high and secret a mystery, that none of the Scribes nor disputers of the World can possibly reach unto, by any art or humane skill. So that unless the door be opened, the mystery is hid, and all men remain in darkness: but the door being opened all things in the house are visible and manifest. Therefore the Church saith here, my beloved put in his hand by the hole of the door: that is, to open all those Scrip∣tures, that seem to clash against the Doctrine of faith, and to hinder mans righteousness before God, and also which being not under∣stood, do spoil him of his righteousness be∣fore men.

Now our beloved openeth, when we begin to understand what true obedience to the Law is, Namely, to believe and confess that we do it not.

According to Saint Paul, * 1.199 there is none that understandeth, there is none righteous: there is none that feareth God, but altogether are be∣come unprofitable, and abominable. This to believe and confess, is the first point in true obedience to the Law. Another is, when we submit to the curse which the Law pronounceth against us, and confess the sentence of it to be most just. The last is, wholly to renounce

the Law, and to seek after the righteousness of God, * 1.200 manifested without the Law: according as is required in the first Commandment, as is to be seen more largely in Song third, and Verse ten.

And let us also note this, that as soon as we feel and confess our death and condemnation by the Law, then are we become dead to the Law, and the Law is become dead unto us. So that even as death dissolves the compound, and makes a separation between the Soul and Body: So doth this death also, untie the com∣pound, and make a separation between the Conscience and the Law. And the reason is, because in renouncing the Law, and flying to Christ for righteousness, the bargain or Co∣venant that was made with man at first, touch∣ing righteousness by the Law, is dissolved, or untied. This obedience it seemeth good to me, to call the Passive obedience, which is clean contrary to the Active, for in this obedience thou workest nothing but sufferest thy self to be driven from the carnal bed, to Christ by faith.

In this sense the doers of the Law are justified before God. * 1.201 And in the sense they that do his Commandments have right to the tree of life. And in this sense, * 1.202 understand all the promises of God that are made to mans obedience. This Doctrine separateth faith and the Law, in the matter of justification, and yet joineth them together in Scripture and Doctrine. For it

sheweth, that doing the Law to be justified, is to be understood of faithful and spiritual doing, and not of the active or moral doing. And also, as it setteth before us nothing but Gods free grace in justifying of us: So it breed∣eth in us that love to God and man which is required in the first and second Table, which setteth us on to active obedience. For as a false opinion of the Law within us, spoileth us of our righteousness before God and men: So also, doth the destroying of that opinion within us by the Gospel, work in us a true and right obedience towards God and men. The sum of all is this; that to believe and confess our own unrighteousness, is the first point in Evangelical obedience.

With this confession the righteousness of faith begins: and to this confession the righte∣ousness of Christ belongs. Which every man must learn to believe, and this is the true doing of the Law in faith, by which means we re∣ceive the grace and favour of God in Christ, and power to do good works before men.

Therefore the Bride saith here, my bowels were moved for him. After my beloved had once opened the door, and discovered unto me this heavenly mystery: my bowels were moved, I was altogether made new, I was changed, and transformed, into another manner of Creature, my bowels were moved with love and thankfulness to God for his Infinit mercy to me: and also fill'd with love, mercy, and

compassion towards others, which is the sum and substance of both Tables.

This hole of the dore must therefore be rightly known, otherwise the obedience of faith can never be taught, but all people shall remain in darkness: but the hole being found, and the dore opened, Antichrist is revealed, and the Kingdom of Heaven is opened. The Conscience is eased, and God is pleased. Then shalt thou easily reconcile all Scriptures, (by the same rule) that seem to be at variance in this point, and walking in the practice thereof, thou shalt find such a light opened in thy mind: that thou thy self shalt say, thou never knewest before.

VERSE V. I rose up to open to my beloved: and my hands dropped with Myrrhe, and my fingers with sweet smelling Myrrhe, up∣on the handles of the look.

IN the former Verse the Church sheweth, that the Bride-groom openeth the dore, that the true Gospel may be understood, which is done by the Ministry of the Gospel.

In this Verse the behaviour of the Church is set down in her receiving of the same. She

rose up to open to her beloved. As soon as her beloved put in his hand by the hole of the dore, to open and unlock the mystery of the Kingdom of Heaven, she set her self with all attentiveness and dilligence to hear and receive the same. She did not fight against the Do∣ctrine of her beloved, nor judge it before she heard it: but rose up to open and receive the same.

And then she declareth the effects that fol∣lowed, my hands she saith, dropped with Myrrhe, and my singers with sweet smelling Myrrhe, which meaneth, into the hearts and Consciences of others.

It is not much material to observe the di∣stinction here betwixt the hands, and the fingers.

A thing is said to be handled, or taken in hand, according to Saint Luke, * 1.203 when an or∣derly Declaration is made to others, of those things that are firmly believed, by those that make report of the same.

And it may also be said to be touched (as it were with fingers) when it is more briefly and compendiously drawn up into a short sum or sentence of words. Now both these do drop the Myrrhe, not only when the Doctrine is throughly and perfectly handled, but also when it is more briefly touched: for so the Bride saith here, my fingers dropped with sweet smel∣ling Myrrhe, and it was upon the handles of the Lock.

A Lock is that which fastneth the dore, that nothing within the House can be seen, unless the dore be unlock'd. Therefore by the Lock we must understand that bar or hinderance, that hindereth the Gospel from entring into the Soul: which Lock or bar is only unbelief, which sin alone standeth in direct opposition to the Gospel. And the business of the Church is to open the grounds and reasons of the same. And when she was discovering the mystery of iniquity, by opening the grounds of unbelief, and laying the foundation of faith, she saith, her hands dropped with Myrrhe, and her fingers with sweet smelling Myrrhe. * 1.204 That is, she drop∣ped true holiness and righteousness into the Souls of those that heard it.

For the annointing oyl which was made for the Priests, and also for the Tabernacle and his vessels, which was compounded with Myrrhe was holy, whosoever was annointed with it was holy, and whosoever touched it was holy. Therefore wheresoever this Myrrhe is dropped, it maketh the person holy. And for this reason, she calleth her Doctrine, the sweet smelling Myrrhe, because it maketh those where it is dropped, sweet in the sight of God; sweet in the sight of Conscience, and also a sweet Savour in every place.

By this the practice of the Church may be seen in all ages. Which is first to open and receive the annointing oyl from above; next,

to touch upon those points which drop the Myrrhe into the Consciences of others.

Now the Myrrhe cannot drop, unless the Lock be opened, for it droppeth in handling of the Lock. Neither can the Lock be opened without the Key which turneth and openeth the Lock. Now Christ not Moses, * 1.205 hath the Key of the house of David, by which the mystery of the Kingdom of Heaven is unlocked. For the Law saith, do it and thou shalt live: and so it maketh works to be the ground of faith, but the Gospel saith, believe and thou shalt live. Believe what? * 1.206 Even this very thing that thou doest it not. That thou lovest not God, fearest not God, neither delightest, nor trustest in him as thou oughtest to do: nor yet lovest thy Neighbour in any measure as thou shouldest. (And this all men will confess in word, but their faith is grounded upon another bottom. Therefore all men without the knowledg of the Gospel are unbelievers.) When thou canst once begin to rest upon the Gospel, not because of thy works or duties done, but because thou understandest and believest, that the righteousness of Christ is given to every poor humbled sinner that trembleth before him, and asketh the forgive∣ness of his sins: then hast thou the right use of Davids Key, then shalt thou joyfully perform good works unto thy neighbour, which works although they are not perfect, yet then are accepted, because the nature of thy faith is

changed, touching thy justification, and re∣mission of sins.

When thou understandest the nature of this Key well, then shalt thou easily perceive how to drop the Myrrhe into the hearts of others. According to the saying of the Bride in this place, my hands dropped with Myrrhe, and my fingers with sweet smelling Myrrhe upon the handles of the Lock.

VERSE VI. I opened to my beloved, but my beloved had with-drawn himself and was gone—

IN the former Verse it is shewn how the Church opened and received the Doctrine of her beloved, and taught it unto others: now here we find the case and condition she was cast into, after she was well armed and furnished with the Gospel. She was cast into such a condition that no appearance of her beloved could be perceived. This (as I con∣ceive) may very well be understood, in respect of his care and providence concerning out∣ward things, a condition which many that are godly are often cast into: In this respect she

saith, my beloved had with drawn himself, and was gone. This condition she fell into for the exercise and tryal of her faith: after she had opened to her beloved, and well understood the Gospel. And this complaint she made in Song third.

Where she complaineth of the very same condition. Which sheweth, that such sort of tryals do often befal the godly in this mi∣serable and wretched World; when our beloved Christ will seem to hide himself, and to cast off all care and regard of us when we are in misery, that we shall have no sense or feeling at all of his love: but will seem to be as a stranger that hath no relation to us, even as one that hath forgotten all his promises. And therefore she complaineth further in the next words.

—My Soul failed when he spake, I called upon him, and he gave me no answer.

When he spake to me in his promises, that no good thing should be wanting, but that all my wants should be supplyed, and bid me cast my care upon him, because he cared for me, my Soul did even fail, and my confidence was even shaken and gone, because I saw that all things were promised, but nothing seem'd to be per∣form'd.

And further she saith, I call'd upon him and

he gave me no answer. I prayed, and humbled my self much before him, and cryed aloud unto him in my sad condition; and yet he gave me no answer. By all which we see, that it is no new way of excercising the faith of the Church, when the godly are cast into poverty, reproach and contempt of the world, and when they see no way nor means appearing which way to get out. In this condition therefore, must we be content to live in, and not to despaire of help, whensoever it shall please our beloved, to exercise us in it. This great and sore af∣fliction fell upon the Bride, after she had done her duty faithfully and carefully, for she had opened to her beloved, and her hands had dropped the Myrrhe: therefore it was for the tryal of her faith, that she might learn by being exercised, not to faint in a sad condition, but to believe in the promises of God, although nothing appeared to reason, why she should believe the same. According as it is said of Abraham, that he believed in God, who cal∣leth things that are not, as though they were. Therefore I say, this being mark'd out to be the condition of the Church many times, no man must take offence at his beloved if he please to exercise his faith this way: but quietly and patiently to depend upon him, and call upon his name. But mark we further what she com∣plaineth of in this condition.

VERSE VII. The watchmen that went about the City found me, they smote me, they wounded me—

VVE are not to understand by the watchmen the Ministers of the Gospel, but such as continually watch to see the people of God in misery; and to add affliction to the afflicted. As is opened more at large in Song third.

Of these the Prophets David and Jeremy do often complain. The Church says of these, they smote her; that is, behind her back, with words of reproach: and wounded her, in her name, credit and reputation.

And this bitter temptation the godly shall be cast into by reason of the watchmen, often∣times: of which sort of people, let all that love God, and their own peace and comfort, learn in time to beware.

—The keepers of the walls, took my vail from me.

We are not to understand by the vail in this place, * 1.207 that which Paul speaketh of, which is spread over the heart in the reading of Moses. Nor yet such a vail as was wont to be worn by the Daughters of Zion for ornament: * 1.208 she be∣ing here in the habit of a mourner. But the vail here spoken of, (or rather the image of a vail) is that reproach and infamy, which was cast upon her by the watchmen: whereby they thought to spoil her of her Title, the Bride; and to set her, (as much as in them lay) in the shape and attire of an Harlot.

For even as it was the manner of Harlots to cover their faces with a vail, * 1.209 (as is to be seen in Tamar) that they might never afterwards be known or appear to be Harlots: So it was the manner of the watchmen, so to cover the Church with infamy and reproach, that (as much as in them lay) she should never after∣wards appear to be the Bride. And this she calleth her vail. And this the keepers of the walls took from her.

By the keepers, * 1.210 understand the watchmen of the walls, that do continually watch for the preservation of the spiritual City. That do always help to preserve the Church in her faith and confidence lest she should be dismayed by

the afflictions of the watchmen, these do en∣deavour to build up the walls of Jerusalem: and to pray day and night until she be made a praise in the Earth. These keepers took off the vail of reproach, * 1.211 that by reason of the watch∣men was cast over the Bride. They mentioned her condition at the Throne of grace, com∣forted her in all her tribulations, and endea∣voured so to still the noise, and smitings of the watchmen, that at length all her reproach and infamy vanished and came to nothing.

This being the lot of the Church, every one that is godly must expect, that at some time or other in his life he shall be covered with this vail, although he carry himself ever so exact and uprightly. The watchmen are in every corner; they go round about the City, (as David speaks) and make a noise like a Dog: which barketh sometimes at a very shadow, sometimes because other Dogs bark, but be it for what cause it will, the least blemish that may be in the Bride, sets them all a bark∣ing. Therefore as we must expect the vail: So we must beware of giving occasion.

Moreover, as we must look to be in the condition of the Church, so we must imitate the practice of the keepers, that so when the afflictions of the Bride do become the musick of the wicked, and when she is covered with great reproach: when the Sons of Zion are esteemed but as earthen pitchers, then we must begin to set to our Shoulder, and take of the

vail. First, by our prayers, next, by our en∣deavour to remove all the reproaches that are cast upon her: and Lastly, by comforts and consolations. Then shall the breaches of the wall be repaired: and the spiritual City pre∣served, from those that desire her ruin.

VERSE VIII. I charge you, O Daughters of Jerusalem, if ye finde my beloved; that ye tell him, that I am sick of love.

THe Churches vail being taken of by the keepers, she is sick of love. She finding so wonderful a deliverance out of so bitter a Temptation, is even sick with joy and thank∣fulness to God. And thus it is with us, when God turneth our Captivity, by his own mighty hand and grace alone, and letteth us see, that he casteth us down into reproach and contempt, for no other end and purpose, but to exalt us again by ways unknown, and to magnify his grace and mercy in us: who can chuse in this condition but be sick of love? And to have his heart enlarged with praise and thankfulness to his holy name?

Now she chargeth the Daughters if they find her beloved to tell him of her sickness. If they find the true Christ in the Ministry, and also in the way of his providence, as she hath done: that they also become thankful to him, and praise his name, which is her own condition.

Now although the charge here be, if they find him, yet this doth not make it a matter of indifference, whether they find him or not, but implies, that they ought to seek him so as to find him.

The Daughters were (no doubt) Ministers, that bare a great sway in the visible Church, for they dispute much with the bride, and they are often charged by the Bridegroom not to disturbe her: yet they were such as had not the knowledg of the true Christ, as appears also by the next Verse.

Now in that they are charged so to seek, as to find the true Christ it sheweth. That there ought to be a principal care in the Ministers of the Gospel, to see that the true Christ be Preach∣ed. For otherwise all men must of necessity be everlastingly lost. And how shall God be glorified in his mercy, or men receive any comfort by Christ merits, if Christ be never known? Besides if this point be not continually beat upon, no man can possibly ever understand it, being so contrary to mans natural opinion of God.

Which sheweth us one reason, why there is so little knowledg of the true Christ in the World, it is because there is so little care taken in this, that the true Christ be Preached. Therefore many seek after Christ, but few find him: because they seek him not aright. With these it comes to pass, even as Christ said to the Jews, * 1.212 ye shall seek me and not find me: and shall die in your sins. And why? Because they sought him not by faith, but in the works of the Law. * 1.213 They that seek him in the Law can never find him: because the true Christ is not revealed in the Law. Neither can any man define by the Law what true faith in Christ is.

The Daughters of Jerusalem, cry out all upon this, thou must do the Law, which all men will grant ought to be done: but to what end and purpose works are Commanded, or which way the Law doth further us to faith in Christ, this they can say nothing to. This I conceive to be the scope of this place, which I only touch: they that have a mind may in∣large it as they please.

Now the Daughters question in the next Verse, what the beloved is, which makes it apparent they had not the knowledg of the true Christ.

VERSE IX. What is thy beloved more then another be∣loved, O thou fairest among women? what is thy beloved more then another beloved, that thou dost so charge us?

IT is as much as to say, what is the righteous∣ness of faith more then the righteousness of the Law, or wherein lieth the difference? Such is the abominable ignorance of all men, till God open the eyes of the mind: they see no difference between Christ and Moses. And in this point the Language of the whole earth is confounded: as it was at the building of Babel. Thou makest a great doe say the Daughters, about thy beloved, and when all comes to all, thy beloved is no more then another beloved. For thou art justified by faith we grant, but thy faith must be a working faith; otherwise thy faith is dead, and not a living faith. Wherein then lies the difference, or what is thy beloved more then another beloved? So that in a word the Daughters attribute justification to faith, but when they go to define what justifying faith is: they can define it no otherwise, but to be a working faith. From whence it must follow, that he hath will find the beloved, must find him first in his own righteousness or works,

which must be the form or essence of his faith.

Also it is to be noted here, that when they call the Church the fairest among women, they give unto her the same Title that Christ doth, but they deny that she hath that righteousness which is essential to that Title; which is faith alone. For as was said before, they under∣stand no other faith but a working faith.

Therefore how to define that faith which is alone, and to distinguish it from a working faith they know not. And how can the Bride be the fairest amonst women, when she wanteth that faith, which uniteth her to Christ; with∣out whose righteousness she cannot be fair? For say they, what is thy beloved more then ano∣ther beloved? What doth thy faith avail thee if it hath not works? Can faith save thee? Is it not of far less worth then that which bringeth forth works? So that although in words they call the Church the fairest: yet in heart and opinion they own and acknowledg no other righteousness whereby she is purified from her sin: but the righteousness of the Law, and her own works.

Such confusion the want of understanding in this point breedeth, where faith as it is alone and justifieth: is not distinguished, from faith joined to works, which Sanctifieth. And this most horrible confusion is in the Church amongst many great Doctors at this day, where this point is not rightly understood. For we are

justified by faith say they, without the works of the Law, but as soon as they come to treat of the Law, they will affirm most strongly, that without the works of the Law, a man can have no evidence at all of his faith. As if a man were justified by faith in the sight of God; but by works in his Conscience. These with the Daughters call the bride the fairest amongst women by faith, but when they come to define what that faith is, they mean no other thing then what is bred and nourished in the bride, by her own works.

So that in a word she is the fairest: but by their Doctrine, she is the filthiest of all Crea∣tures, despised and condemned of God. These run into a most deadly evil through a false de∣finition of faith, for many times the evidence of works is lost: how then shall I be assured of my faith? And so of Christ, and also of Everlasting life? Or else must I despair, and die in unbelief? Such confusion destroyeth the very nature of faith, for faith hath an evidence in it self, and the nature of it is to assure, * 1.214 from the light and testimony it receiveth from the word of God: it speaketh perswasion, as well as it worketh sanctification, to believe, is not only an act, but sense of faith; So that he that believes, knows that he believes. And it is impossible for a man to believe any thing firmly, but he must know that he doth believe it: for faith is to receive, and to receive is by

an act of the will, and no man can receive a thing willingly, but he must needs know that he doth receive it.

Now in that the speech is here doubled by the Daughters, it sheweth that they were very proud and stiff in their opinion. What is thy beloved, say they, more then another be∣loved, that thou dost so charge us? What are we blind? Here although the confusion be so great, that it separateth all men from Christ; yet they must not be charged with it, nor be thought to err in the least tittle.

Such a most pestilent Heritick is mans opin∣ion, which will not be contented unless it live in the greatest Heresy, which separateth all men from Christ; and yet it must go for the greatest vertue.

Now in the next Verse, and so to the end of this Chapter, in answer to the Daughters; the Church setteth down the Excellency of her beloved, beyond any other beloved.

VERSE X. My beloved is white and ruddy, the chiefest among ten thousand.

IN which words we must note, that she looketh not upon Christ by way of re∣flection, as the Daughters do, but directly by faith. Therefore that Christian righteous∣ness may be truly known, she speaketh of such excellencies as are proper only to his own per∣son. And first she says, my beloved is white, by which she meaneth his righteousness im∣puted, which being of Infinite purity, * 1.215 was fit for a Redemption. And also ruddy, because the guilt and punnishment of mans sin was laid upon him.

Now by this description of her beloved, * 1.216 she totally overthrows the Religion of the Daugh∣ters, and learneth rightly to teach the Law. For if the white garments of her beloved must cloath her from the wrath of God: then the Law which saith, do this and live, must have a new signification, which the Daughters under∣stand not. Also, if her beloved be ruddy, or red, being crucified for her sin, as she con∣fesseth: then is she also white, being clothed with his righteousness.

According to Saint Paul, he was made sin for us, * 1.217 who knew no sin: that we might be made the righteousness of God in him. But on the con∣trary, the Daughters by resting in an opinion of works, by a false understanding of the Law; do uncloath Christ of his ruddiness, and draw the guilt of sin upon themselves, and are bound to make an Everlasting satisfaction to the Justice of God. Therefore the Bride say here, my beloved, is more then another be∣loved.

And thus it is with us also, if we so under∣stand the Law, as to make it the condition of the promises, then do we uncloath Christ 〈◊〉〈◊〉 his ruddiness: and by that Principle in 〈◊〉〈◊〉 suffer only whiteness to remain in his own per∣son, which person of Christ, being strippe•• of our guilt; his whiteness remains on him∣self, and to us can never be imputed. But 〈◊〉〈◊〉 we so understand and teach the Law, that 〈◊〉〈◊〉 may be suitable, or subordinate to the Gospel•• then all our redness or guiltiness, shall be la•••• upon Christ our beloved, and his righteousne•••• shall be imputed unto us. To teach this poin•• rightly, and also to practice it in time 〈◊〉〈◊〉 distress and misery, is so exceeding pleasant that no heart can chuse, (that rightly understan•• it) but burst out into joy and singing.

Now she further saith, that he is the chief∣est among ten thousand. Meaning the chief Prophet or Teacher, and also the chiefest stand∣ard Bearer, alluding to the heads of the tri••es

who were standard Bearers when they were numbred to go out to War. * 1.218 In which War of the Children of Isarel against the Canaanites, and also when they were to go out against the Benjamites, Judah must go first; he must be the chief standard Bearer. Reuben (according to the Order of the Genealogy) was to be first, in respect he was the eldest Son of Isarel, yet be∣cause our Lord sprang out of Judah, and be∣cause the War against the Canaanites was a type of a greater matter, therefore Judah must go first. To shew us this, that Christ himself must tread the Wine-press of the wrath of God.

Now seeing Christ hath trodden the Wine∣press alone, hath banished the curse, and over∣come death: therefore must he stand in the Conscience alone without the Law or works. And even as Judah was the first and chiefest in the War against the enemies of Israel; and not Reuben, although he was the eldest Son: even so must Christ (and not works) be look'd upon first, in receiving comfort into the af∣flicted Conscience. And thus the Bride con∣futeth the Daughters. My beloved she faith, is more then thy beloved, my beloved standing alone in my Conscience, separateth me from the Law, and the guilt of sin: But thy beloved standing not alone in thy Conscience but leaveth thee under the Law, and in thy sin.

VERSE XI. His head is as the most fine Gold, his locks are bushy, and black as a Raven.

BY the head of Christ is meant his Divinity, by which he went through his Kingly Office, * 1.219 and got the victory over the Law, sin, death, and Satan. Which is compar'd to fine Gold, * 1.220 not that the Godhead is like unto Gold, but to shew that his Kingdom which is pur∣chased by the merits of his Divinity is like unto Gold: * 1.221 in that it is durable being an Ever∣lasting Kingdom, and the Churches cloathing is said to be of wrought Gold. * 1.222 So that in regard of the golden effects that come to us by the deity: his head is said to be as the fine Gold.

But what is meant by the blackness and bushiness of his Locks? [Quest.]

If you look in to Dan. [Ans.] 1.9. & Rev. 1.14. his hair is said to be white as the pure wooll, but here, to be bushy and black as a raven. Under∣stand then, that the whiteness of his hairs in Daniel, sheweth him to be the Ancient of days, therefore it signifieth his Divinity: and that the bushiness, and blackness of his locks here, sheweth him to be youthly and strong, there∣fore it signifieth his Humanity. By this des∣cription

also the bride overcometh the Daughters, and sheweth her beloved, to be more then another beloved: for the righteous∣ness of my beloved, is the righteousness of God and man in one person, and therefore accepted for me of the Father: but the righteousness of thy beloved, is but the righteousness of thine own sinful person, whereby thou art ac∣cursed and condemned.

VERSE XII. His eyes are as the eyes of Doves, by the Rivers of waters, washed with Milk, and fitly set.

BY his eyes are meant his understanding whereby he knoweth how to pitty us and help us, * 1.223 having (now in Heaven) a fellow feel∣ing of our extremities. * 1.224 For although he knew not sin by the Acts of sin, yet he knew sin by the effects of sin, and therefore in all our af∣flictions he is afflicted. And are like the Doves, which never forsake their mate. And which delight to be by the waters, which sheweth, that Christ delighteth to help his people in their afflictions. And are fitly set, meaning the object that Christ fastneth his eyes upon. Not he that is rich, full, and thinketh he hath

need of nothing: Christ looketh not upon him, but he that feeleth his spiritual poverty and confesseth the same. In this respect also, the Bride thus praiseth her beloved; my beloved knoweth how to succour and deliver me in the day of distress, that am unworthy: but thy beloved succoureth not, nor yet looketh upon any but those that are worthy of the same.

VERSE XIII. His cheeks are as a bed of spices, as sweet flowers: his lips like Lillies, dropping sweet smelling Myrrhe.

BY his cheeks are meant, * 1.225 his sufferings, of which it is said, I gave my back to the smiters, and my cheeks to them that plucked of the hair. And this he did when he owed us nothing.

And therefore when they spit in his face, * 1.226 buffetted him and smote him with the palms of their hands, he gave himself most freely to suffer for us. The Law thus falling upon Christ, Christ by his Resurrection condemned the Law, and also hath deliver'd us from the condemning power of the Law.

The true knowledg hereof in time of di∣stress, is to us, as a bed of spices: wherein we may rest our selves with sweet repose. Which Heavenly spices, do smell as sweet, to the wounded Conscience; as the sweetest flowers do to the sense. The scent of which Heavenly posey, will drive away all noisom smells, and fumes out of the distressed mind, and also fill it with most fragrant sweetness.

And when she saith his lips are like Lillies dropping sweet smelling Myrrhe, it meaneth, when the benefits of Christs death and Resur∣rection, are dropped into the Soul by the Preaching of the Gospel.

And this she applyeth likewise against the daughters after this manner. My beloved hath joined himself to my condition and hath most freely suffered for me, by whose suf∣ferings I am acquitted: but thy beloved never gave himself for thee, to suffer for thee, but leaveth thee to be condemned.

VERSE XIV. His hands are as Gold Rings set with the beryl: his belly is as bright Ivory over∣laid with saphires.

HIs hands and bowels are here commended, being always open and ready to shew compassion to us in all necessities. According to the Psalmist, * 1.227 thou openest thine hand and sa∣tisfiest the desire of every living thing.

Therefore in that we have help at every need, and many times by ways we never thought of: it is from the merciful hands of our beloved Bridegroom. Which is as wel∣come to us, as a jewel set in a Ring. And as bright and clear to be seen, as the shineing of a precious Stone, that nothing but only the good hand of God, hath been our help and succour.

Therefore she also saith, my beloved is more then thy beloved, for my beloveds hands and bowels are ready to succour me, as soon as I feel and confess my sin: but thy beloved sheweth no mercy to thee, but calleth for ustice against the offendour.

VERSE XV. His legs are as pillars of Marble, set upon sockets of fine Gold: his countenance is as Lebanon, excellent as the Cedars.

HIs legs are commended in regard of their strength, likened to Marble, for strength and duration: So that Christ by his legs must bear us and carry us, when we begin to halt, and grow lame, and feeble, in our obedience. They are set upon sockets of fine Gold, which meaneth his Divinity, whereby he became able to ease us and help us. His Countenance is like the Cedars; which were excellent for smell and loftiness, over topped and over sha∣dowed all the trees of the Forrest: So doth the countenance of our beloved over shadow the frownes of all our enemies.

This maketh the Bride also to sing against the daughters, my beloved is more then thy be∣loved, thy beloved leaveth thee under the frownes of Sin, and Satan, Death, and Hell, but the loving countenance of my beloved delivereth me from them all. But there is one thing more she chiefly commendeth him for.

VERSE XVI. His mouth is most sweet, he is altogether lovely.—

THese words are the last part of the de∣scription of her beloved, and the chiefest thing she praiseth him for. The question is wherein the sweetness of Christ's mouth lies? I answer, First of all in that he teacheth thee by the Gospel to believe, he sheweth thee the true ground of faith, So Acts 15. That the Gentiles might hear the word of the Gospel and believe, Christ doth not infuse faith without the word, but by the word. But how is this done thou wilt say? For answer, mark his own words in John 6.45. Every man that hath heard and learned of the Father cometh unto me, no man then can believe in Christ, unless he learn the first principle of his faith from the Father. And what is that first principle of faith that must be learned of the Father? Look Esai. 9.6. And thou shalt see, unto us a Child is born, unto us a son is given, the first principle in thy faith is the Fathers will in giving, for if the Son be given, there must be a giver which is the Father. Not but that the Son also giveth himself, but the Father is first in priority of Order, which order and method

in giving, must be the rule and method of our faith. * 1.228 No man could believe if the father were not willing, the Son can do nothing of him∣self, but what he seeth the Father do, but whatsoever things the Father doth, the same also doth the Son; the Father therefore being willing to give his Son, the Son also is willing to give himself, the giving of which gift by the Father, is the first principle for thy faith to build upon, for how canst thou conclude that Christ (which cometh by gift) is thine, unless thou first understand that he is given unto thee? For faith is grounded upon truth, and not upon falshood; First, then thou must hear and learn the truth concerning the Fathers will in giving thee his Son, as thou art a sinner and dead before God, * 1.229 (and not as a supposed righteous person) if thou wilt learn to believe, for faith is defined to be a belief of the truth, * 1.230 and not to believe a lie, and Christ saith, he that believeth in me, believeth not on me, but on him that sent me, because Christ by his Doctrine directeth us first to hear the Fathers will that sent him: with this gift of the Father faith is given us (when the appointed time is come) as the imediate effect of the Fathers gift.

Now if thou quiblest about the word us, (it being said unto us a Son is given) and thinkest that thou thy self art not intended in the gift, because thou findest so many promises made to righteous persons, when thou thy self art a miserable sinner, then dost thou totally banish

Christ out of thy Conscience, remainest in thy sins, and must suffer the loss of Eternal life and glory: and if thou teachest that point unto others, thou dost not only discover thine unbelief, but also professest thy self to be an unbeliever, and dost by thy Doctrine establish the world in the grounds of unbelief, directly contrary to the office of the holy Ghost, which is to convince the world of sin because they believe not. * 1.231 Thou seest then first, wherein the sweetness of Christs mouth lies, in that he teacheth thee to believe, first, by destroy∣ing the ground of unbelief, which nothing can do but only the Fathers gift, next, in shew∣ing thee upon what ground thou must begin to build thy faith, not because he first loveth thy works, but thy sinful person, that thou mayest love him, bless him, confess thy sins unto him, and mourn for the depravation of thy sinful nature, not out of dispaire, but of love and thankfulness to thy Heavenly Father who hath shewed mercy to thee and given thee his Son.

Secondly, His mouth is most sweet in that he teacheth thee the new signification of the terms of the Law, he that sate upon the throne said behold I make all things new; * 1.232 So that since the fall of man, the terms of the Law (do this and live) have a signification which is new, and therefore mans obedience is said to be new.

But what is it to make all things new? [Quest.]

I answer, to make all things new, [Ans.] is to make a new way to attain to the righteousness of the Law and Everlasting life, * 1.233 by the righteousness of faith alone. Understand it thus, the terms lay'd upon Adam were do this in thine own person and live, but do this since the fall is, do it in the person of thy Redeemer and live, so that do this, before and since the fall have a double signification, the one is old, the other is new, to receive grace from the Redeemer to do the Law in thine own person doth not make a new signification of the terms, * 1.234 nor thy obe∣dience to be new, for that is doing in thine own person, (the same terms which were lay'd upon Adam) and not in the person of thy Redeemer, nor canst thou ever believe that God loveth thee by that obedience, nor yet be brought to love God: but to do in the person of the Re∣deemer is to believe that he hath done it for thee, and given his obedience to thee, before he requireth any of thee, that so by a new and living way thou mightest learn to love him, fear him, and obey him.

Therefore when the Law was given, the Gospel is set before, wherein God giveth him∣self unto us, that we might love him, before he requireth any thing from us. And in the first Commandment he layeth this prohibition upon us, (which also runneth through all the ten

Commandments) that we seek after no prepara∣tive righteousness to precede the Gospel. So that to do the Law, is to do it according to the Gospel and the first Commandment, which is not to depend upon the Law. Therefore when it is said blessed are they that do his Command∣ments that their right may be in the tree of Life, thou must understand it according to the Gospel and the first Commandment, where by doing his Commandments is meant not depend∣ing upon the Law, which opinion in us of self dependance is the first thing which is taken away by the Gospel, and goeth imediately be∣fore our establishing in Christ.

All this hinders not, but that the Law is to be done before men to the utmost of our power, in the Kingdom of the Law our obe∣dience must be personal, which not withstand∣ing helpeth nothing to righteousness, because it is prevented by faith in Christ. Now herein also the sweetness of Christs mouth is seen, in that he teacheth by the Gospel a new under∣standing of the Law.

Thirdly, The sweetness of Christs mouth is seen in this also, in that he teacheth the true reason of the institution of Sacraments, which in all ages of the Church were to teach faith in Christ, Sacraments were not instituted to assure us that we have faith; or to confirm to us that we do believe, but to assure us by a figure of the visible ground of our faith that we might believe, that our faith might be

Sacramental as well as verbal: that we might learn the mistery of our faith by and from the figure.

Thus by Circumcision God did establish his Covenant with Abraham to be his God, * 1.235 and the God of his seed, and why was this? But only from the figure to teach him to believe. And when circumcision is said to be a Seal of the righteousness of faith, it is, * 1.236 because it con∣firmeth by a figure the righteousness which faith layeth hold upon.

And under the figure of the Passover they were taught to believe their deliverance, * 1.237 from sin and the wrath of God by the blood of Christ.

So the reason why Baptism was instituted, was to manifest Christ unto Israel, John 1.31. It looketh not upon the worthiness of the per∣son, but teacheth to behold our unworthiness that we may be made worthy in Christ.

So the Lords Supper, * 1.238 was instituted to fulfil the Passover and shew us the Lords death, that we might have a visible, and Sacramental ground to believe that he is crucified and risen for us. Now these being the causes why Sacraments were instituted it is proving and not to be proved: therefore no unworthiness in the Sub∣jects must be alleaged to bar their priviledg, that stands in opposition to the reasons of their institution. So that we see Christs mouth is sweet in that he openeth these three points, the ground of our faith, the sense of the Law,

and the reason of the institution of Sacraments. Which I conceive are the three gates spoken of Rev. 21. which pertain to the holy City new Jerusalem, on the East, West, North, and South side of the Heavenly City, without the opening of which three gates there is no en∣trance into the new Jerusalem. For let the ground of faith be ever so well opened, which is the first gate, if the terms of the Law be not also opened, and the signification made known, no man can enter, for the Law will be a stumbling block to his faith and keep him out. But admit this gate be also opened, if the third be shut, the reason why Sacraments were instituted, no man can pass into the City. For if the Sacraments belong not to me before I am worthy, then is the ground of my faith which is the first gate shut again, then also is the first Commandment, and the sense of the whole Law, which is the second gate also shut: Nay then are all the gates kept fast lock'd up, that no passenger can pass into the holy City new Jerusalem for evermore, but must remain without, and suffer the loss of Eternal life, and happiness. Consider of these things with wis∣dom, and see whether his mouth be not most sweet, and whether he be not altogether lovely, as the bride here singeth.

And when she saith, this is my beloved, and my friend; she sheweth the Daughters what the true Preaching of the Gospel is, and that where this order and method is not observed,

Christ is very little known, or regarded. Therefore she saith, he that thus Preacheth the Gospel is my friend. This is the beautiful person that bringeth the glad tidings of peace and good things.

This is the interpreter one of a thousand, O ye Daughters of Jerusalem: and the chief∣est of ten thousand unto me, for although I had ten thousand instructers, yet this is the Doctrine which begetteth, and preserveth me in Christ, and in this Doctrine will I re∣joyce.

CHAP. VI.

VERSE I. Whither is thy beloved gone? O thou fair∣est among women, whither is thy be∣loved turned aside? That we may seek him with thee.

AFTER the Bride had set forth the praises, of her beloved in the for∣mer Chapter, and the benefits that she receiveth from him through faith alone: the Daughters, in stead of receiving of him, make this enquiry, whether is thy beloved gone? When the King∣dom of Heaven is brought near, even to the very dores, as it is wheresoever Christ is truly Preached, yet the Daughters know not how to fasten upon him by faith alone, but imagine to find him some other way.

In stead of embracing the true Christ, which is present to faith: they seek after an imag∣inary Christ, which is to be found (as they con∣ceive) in the works of the Law. So great an enemy is carnal reason to faith, that it cannot

endure to receive any thing from God: but still dreameth to bring something to him first, thinking thereby to procure acceptance with him.

So that this question, whether is thy beloved gone? Sheweth their ignorance in the faith, and knowledg of the Son of God. And this is the misery of all men, until God openeth the eyes of their understanding; that when Christ is preached, and nothing is wanting but only faith to receive him, then to dream of a Christ, that we think may be found in the Law. Which is no better, then to forsake that Doctrine and Religion, which bindeth us to Christ that is come: and to cast our selves under the prophecy of a Christ to come, which Christ is no where to be found.

We must therefore believe, that where the true Gospel is preached, Christ is not gone but come, there he is present, and no where else to be found; which must also quicken our understandings, to seek him in the Gospel, and stop our imaginations from seeking after him in the works of the Law.

Note also here, that the daughters give the Bride the Title, of the fairest among women, and yet affirm, that she is too seeking of her beloved, which is a plain contradiction. For if she be the fairest, then it is because the righteousness of Christ is imputed to her whereby she is made fair: but if she be yet too seeking of her beloved, then she remaineth

without the righteousness of Christ imputed, and abideth in her filthiness, under the Law and condemnation.

Therefore the Daughters when they call her the fairest amongst women, affirm, (nothing less, then that she is made so by faith alone:) the principal cause thereof to be her own right∣ousness the works of the Law. It is agreed between them, that it is the righteousness of Christ alone, that maketh righteous persons in the sight of God: but the difference lieth in this, whether it be the righteousness of Christ, inherent in himself and imputed to faith, or the righteousness of Christ communicated, whereby good works are wrought to become righteousness before God? The Bride saith, it is by his righteousness imputed, and there∣fore in drawing the benefits of Christ into the Conscience, she teacheth faith alone: The Daughters say, it is by his righteousness com∣municated, therefore in teaching the Gospel, they always reprove an idle faith, and require a working faith.

The Daughters do not deny the righteous∣ness of faith, according as they define faith, which is, to believe the History of Christs sufferings, and that there is an all sufficiency in them, to satisfy Divine Justice, if they make them their own: but say they, thou art yet wanting in this, until thou findest some thing inherent in thy self which must evidence thy faith to be true.

Therefore, thou must further seek after thy beloved, to have an evidence from thy works, to witness thy faith. So that all they do, upon the matter is but this, to give her a name to live: but by their principles they judg her to be dead.

For they tell her that she is not compleatly justified, because the righteousness of Christ is but begun in her: She wanteth the righte∣ousness of the Law to make it perfect. For whether is thy beloved gone say they? Whe∣ther is thy beloved turn'd aside, that we may seek him with thee? Thou hast lost thy beloved by thy faith, if thou definest faith after no other manner. Therefore leave off thy strange definition of faith, that we may seek him with thee, and let us be unanimous in matters of love and good works, and let such niceties alone in matters of faith. So that the Daughters in this place, do not only take away from the Bride, the white raiment, the pure righte∣ousness of Christ, whereby she is cloathed from the wrath of God: and leave her in her own filthiness as in the day of her Nativity, but also, they take away from Christ, his name, his office and glory: making of Christ, in stead of a Justifier and Saviour, nothing but a Mi∣nister of sin, and condemnation. According to St. Paul in his allegations against the false Apostles, If while we seek to be made righte∣ous by Christ, we our selves are yet found sin∣ners, that is, have need of the righteousness

of the Law, to evidence or perfect our faith, without which evidence, we remain yet sinners and unjustified, then Christ is nothing to us but a Minister of sin, for then have we no more by Christ, then by the Law, which is life if we keep it, but death if we break it.

This speech of the Daughters, is the true picture of what manner of Preachers there shall be in some places of the Church in all ages, even such that shall speak of the righte∣ousness of Christ, and much extol the same: but nothing in comparison of the righteousness of the Law. That although they lay down the righteousness of Christ to a Conscience in distress, upon no other ground but that it be∣lieveth, yet they shall with the Daughters, understand faith after no other manner, nor teach the principles of it any otherwise, but by requiring the works of the Law: accounting the chief beloved to be wanting until that righteousness be had. For say they, the busi∣ness that Christ came into the world for was to Redeem us from our Sins, and this Redemption is ours by faith, but when they come to define, what this faith is: they can teach no other definition of it, but a mans actual conformity to the Law of God. And therefore by their Doctrine and manner of teaching, they require nothing but only a strict conformity to Gods Law, that so an evidence may be had of faith in Christ.

This is with the Daughters, to call the Bride the fairest amongst women by reason of her faith; and yet to hide the righteousness of Christ from the Conscience whereby she is made fair.

Besides, if a man must have the righteousness of Christ and of the Law both before he can be justified before God, and have any assurance of it in his Conscience: why do they not then prescribe a measure, how far a man must go in matter of works, before he can be assured that his faith is true, that so a man may know when his labour is at an end?

That manner of Doctrine reproveth not unbelief, but establisheth in man an opinion of his works, and plainly sheweth: that our inherent righteousness (contrary to St. * 1.239 Paul) and not our confessed unrighteousness doth commend the righteousness of God.

These are they whose Doctrine ends in con∣tradictions, who confess the Bride in word to be the fairest amongst women by faith alone, but in deed and in truth, that even then, she is too seeking of her beloved. For whether say they, is thy beloved gone that we may seek him with thee? To which it is answered by the Bride in the next verse as followeth.

VERSE II. My beloved is gone down into his Garden, to the beds of spices, to feed in the Gar∣dens; and to gather Lillies.

IN which words she sheweth where her be∣loved is to be found, namely in his garden, among the spiritual people, that hear and fol∣low his voice. So that although he be gone, yet he is not gone from her self, but from the Daughters: whose Doctrine doth wholly abro∣gate the Gospel, and crucifie the son of God, darken and deface all the benefits of his victory and Kingdom. Therefore doth Christ depart, and rest himself where his word is entertained and kept. According as St. Paul said to the Jews, seeing ye judg your selves unworthy of Eternal life, Lo we turn to the Gentiles.

And when she saith to the beds of spices, she meaneth, to all those in all places of the world, whose minds and Consciences are per∣sumed with the sweet smell of his Heavenly Doctrine: there Christ feedeth, helpeth, com∣forteth and refresheth them, in all times of misery and distress.

And by gathering Lillies, she meaneth, that by that Doctrine which is despised of men: doth Christ gather all his Lillies unto himself.

Which sheweth us what the the true Office of the Ministry is, namely to feed those that are already planted in the Church of God: and to gather to the faith of Christ, those that are ignorant of the same. And so to be∣sprinkle the Heavedly spice into the minds and Consciences of the hearers: that every one in the Garden may smell, even as a bed of Spices.

VERSE III. I am my beloved's, and my beloved is mine, he feedeth among the Lillies.

BY these words the Bride overcometh the Doctrine of the Daughters totally, who endeavour by their principles to strip her of the Title of Bride, because she wanteth the right∣eousness of the Law to perfect her faith. To which she answereth. If my beloved hath owned me, then am I his Bride: but my be∣loved hath owned me, therefore am I his Bride. Again, If I am my beloveds, then is my beloved also mine, by an inseparable union which can never be broken. By this argument she dasheth in pieces at one blow, the whole Kingdom of Satan. For grant their arguments might be cunning, yet can they never overcome, so long

as this faith of application remaineth. And when it is said, he feedeth among the Lillies; she meaneth, with this faith of application, which is rich feeding by which he feedeth all that are his, against the fear of death and all evil, unto Eternal life.

With this argument also, must we learn to overcome, when the Conscience is in fear and distress by reason of any adversary. * 1.240 Then must we lay down this for a certain proposition, that we are the elect and chosen of God. Now if I am chosen of God, then am I my beloved's: and if I am my beloved's, then is my beloved also mine. This argument Satan can never endure, therefore he will muster up his forces against it because hereby we build our foundation upon Christ alone: upon Gods lay∣ing claim unto us first, and not by way of re∣flection.

This foundation will never fail us, because we ground our faith from a principle that is true. Our way is not the true way to life, be∣cause we believe 'tis the true, (for then Here∣ticks and Seducers were in the right) but we do and ought to believe a thing because 'tis true. This is to give honour and glory to the truth of God; which is the highest and greatest service that can be given unto him.

Therefore, when thou art in misery and knowest not what to do, be thy calamity what it will, begin thy faith, where God begins to thee. But thou wilt say, how is that? I answer,

fear not Israel thou art mine, * 1.241 hear O Israel I am thine. Mark those two places of Scripture, and make thy application accordingly. From whence also note, that he calleth thee by a new name Israel, a prevailer with God, on purpose that thou mightest learn thereby to believe in him and love him. When thou hast learned thus to ground thy faith, and to make applica∣tion of Gospel: then shalt thou easily under∣stand, and find by thine own experience, the meaning of that Text, I will bring the blind by a way that they knew not, and lead them in paths that they have not known. Forasmuch as the common way that is known, is, that first we must please God, before he will own and accept of us: but the way which is not known, and that God reveals, is, that he loveth and owneth us first, teacheth us, to be displeased with our selves, and so maketh us a people for his glory. This is the way of the Lord, and thus he feedeth his Lillies: and they that well tast hereof, are nourished up in peace and comfort.

With this one argument thou mayest drive the Divel and all his instruments into Hell from whence they came.

For those words, I am thine, and thou art mine, are not thy words, but the words of God thy Heavenly Father: who owneth thee, and hath given himself unto thee.

Rest thou therefore in this conclusion, and if any quarrel thereat, send them to thy

Heavenly Father that made the promise, and bid them aske him, why he look'd upon so vile a person as thou art, and why he made the way to life so easy as to believe and live. Then shalt thou also find, his word to become an hiding place in all storms, and a Sanctuary in the day of heat.

VERSE IV. Thou art beautiful, my Love, as Tirza, come∣ly as Jerusalem, terrible as an Army with Banners.

THese are the words of Christ, who be∣holding the faith of his spouse, can no longer hold, but breaketh out into this com∣mendation of her, thou art beautiful my love. And the cause is, in regard she sticketh to the true principles of faith: whereby she is im∣puted fair.

Therefore he telleth her, thou art the Royal Diadem, thou bearest the renown.

Which sheweth us clearly, wherein the praise of the Church consisteth: even in be∣lieving and contending for that faith which was once given to the Saints.

First, he likeneth her beauty to Tirza, a City where the Kings of Israel did reign, and keep their Courts. The King was present there, which made the City beautiful. And that which makes the Church so beautiful in Christs eye, is because she liveth in the Kings Court, she holdeth Christ by the hand of faith alone. Others contend for works first: to all those Christ is absent. All such do want the beauty of Tirza; and may rightly be called Ichabod, because from them the glory is de∣parted.

Next, she is commended for her comeliness, comely as Jerusalem. Jerusalem was comely in regard God himself chose to dwell in it. In which City the Temple was built, wherein the Ark was kept, and also the golden Pot that had Manna, which was to shew the wonderful works of God to posterity. And Aarons rod that budded, which was kept to still the mur∣merings of the people against the Magistracy and Ministry. And the two Tables of the Covenants. For these things Jerusalem is said to be comely. And also by the Psalmist, * 1.242 to be fair in Scituation, the joy of the whole Earth.

In these things likewise, the praise of this Heavenly City the New Jerusalem consisteth. In that she alone liveth in the sight of peace, in the sight of the Temple and the Ark, hath the right use of her Baptism, the true know∣ledg

of the Tables: feedeth upon the hid Manna in the Golden Pot, and hath the true understanding of Aarons Rod that budded, herein lyeth her happiness, beauty, and glory, in that she conformeth in all these things. Therefore she is said to be comely and the joy of the whole Earth, in that she receiv∣eth and teacheth the free grace of her Re∣deemer, and cheerfully obeyeth him in all things.

And in that she is Terrible as an Army with Banners, it meaneth against all those that are adversaries to her Faith and Doctrine. And so Terrible, that by this one argument, I am my beloved's, and my beloved is mine: all her adversaries are confounded, and driven down to Hell. This argument therefore is the Banner of the Church, and also a matter of commendation, with this Banner must we defend our selves, and under it must we re∣joyce.

VERSE V. Turn away thine eyes from me, for they have overcome me: thine hair is like a flock of Goats that appear from Gil∣lead.

IT is as if Christ had said this, thou art so beautiful and comely in my sight, and so Terrible to all mine adversaries, in regard of thy faith and Doctrine; that thou hast even overcome me: which sheweth us, wherein the delight of Christ chiefly lyeth; namely in this, when the word of God is so understood and stuck unto by faith, that by it the Kingdom of Satan may be broken in pieces. Now in that Christ says, turn away thine eyes from me, he meaneth not to another lover: but explain∣eth his meaning in the next words, thine hair is like a flock of Goats, by which he meaneth the faithful, who are likened to hair, because even as hair groweth from, and hangeth on the head, so do they all hang upon their head the Lord Jesus Christ. Therefore Christ saith, turn about thine eyes to them, and Preach the Gospel to them, that they also may be strong in the Lord. See Song 4. & 2. As also for the Churches Teeth and Temples.

VERSE VIII. There are threescore Queens, and four∣score Concubines, and Virgins without number.

BY Queens I understand all those that make separation from the worship of God in Church assemblies. These are said to be three∣score, which is an indefinite speech: meaning, there are multitudes of them. And they are all Queens, that is, in their own conceit and imaginations, they all think themselves so to be. The opinion of them all is set down in Esai. 47. I am and none else. And in Rev. 18. I sit a Queen, and am no widow. The meaning I con∣ceive is this. I am the only Bride or Queen of Christ, and there is none else, but only those of my way, and this is the opinion of every Sect. And their opinion is not only set down, but also the reason of it, I am no widow. Now to be a widow cannot be until the Husband be dead: * 1.243 but when the Husband is dead, the woman is a widow.

And she that calleth her self a Queen, * 1.244 is the Church in her own esteem, and her Husband is the Law. And in that she glorieth in her married condition, it sheweth, she is not dead to the Law, but under the dominion and power

of the Law. So that I am no widow, is as much as to say, I am not divorced from, nor dead in respect of the Law: but I dilligently follow the works of the Law, therefore am I the true spouse, or Queen of Christ. The sum is, she boasteth in the righteousness of the Law; be∣cause (as she supposeth) she walketh accord∣ing to the Law, which is the opinion of every Sect.

The Concubines are those that do not make a local separation from the Church, but live in visible communion with her: yet have no part nor share in the inheritance of God. For Concubines it seemeth, were such as were taken into the Family, as appears by Hagar, Abrahams Concubine, and also by Solomons Concubines: yet bare no rule in the Family as Wifes, neither did their Children pertake of the inheritance, as is to be seen by the casting out of Hagar and her Son.

Nevertheless they had great gifts bestowed upon them, * 1.245 for although Abraham as a figure of God gave all his inheritance to Isaac: yet unto the Sons of the Concubines, Hagar and Keturah, Abraham gave gifts and sent them away into the East Coutry.

These Concubines jointly considered are no∣thing else, but the bondwoman, who although she liveth in visible Society with the Bride, yet she gendereth her Children unto bon∣dage.

These are said to be fourscore, which is also a certain number for an uncertain, mean∣ing, there are multitudes of these sort of people that keep a wonderful stir in the Fa∣mily of God, chiefly, about government and ruling, that would (if they knew how) fain bear sway in the Family in outward goverment yet have no authority as the Wife, who ruleth all things through faith in Christ.

By the Virgins without number, under∣stand the companions of the Bride, who are not yet converted, yet not opposers, but well wishers to the Bride: that are not yet brought, but that shall be brought unto her; * 1.246 according to the Psalmist.

These are called Virgins, because they ought to be undefiled in respect of their faith: and to look with a single eye upon the Lord Jesus Christ.

VERSE IX. My dove my undefiled is but one, she is the only one of her Mother: the choise one of her that bare her—

THe Queens and Concubines are many, and are also of many opinions in matters of Religion: but my dove is but one. One in regard

of universality, and one in respect of unity. She endeavoureth to keep the unity of the spirit in the bond of peace. * 1.247 And in that she is said to be undefiled, it sheweth, that the Queens and Concubines are such as are defiled in heart and Conscience before God; though outwardly they may seem to appear righteous before men. The cause of their defilement is, because they all say, I sit a Queen, and am no widow, they all boast in the Law: therefore saith the Holy Ghost, shall her plagues come at one day, death and mourning and famine; * 1.248 for strong is the Lord God that will condemn her. Because she trusteth in the wickedness of her own opinion: therefore her own opinion shall condemn her. By all which we see, that although the Queens and Concubines are the only righteous persons in their own eyes: yet she that mourneth for her sins, is the only ex∣cellent creature in Christs sight. And why is she so excellent? Even because she presenteth her self before him not a righteous person but a sinner, by her principles, and asketh forgive∣ness of the same. The Queens and Concubines are sinners in word, but by their principles they seek justification in the Law, which shew∣eth, that in heart and opinion they are not sin∣ners by the Law. That they seek justification by the Law appears, in that they teach a ne∣cessity of the Law: from which also flowes another evil, which consisteth, in destroying the right end of all obedience to the Law:

which is, not to become righteous and just be∣fore God, but that I may with a cheerful heart do good unto my Neighbour.

But the Bride teacheth no necessity of the Law, * 1.249 therefore, by her principles she present∣eth her self a sinner before God by the Law: now because she separateth the Law from the judgment seat, therefore she layeth down the ground of all good works, and also sheweth the right end of the Law. And therefore she is said to be, as it here followeth, the only one of her Mother.

The Mother is Jerusalem which is above the Mother of us all. * 1.250 By which is meant the uni∣versal Church. For Sarah the freewoman (which Paul is there treating of) was the Mo∣ther of Isaac, and a type of the New Testa∣ment: which Isaac was born by promise. For Abraham had Isaac by Sarah, and he had also Ishmael by Hagar his Concubine. Both these Sons were born in Abrahams Family which was the visible Church of God. Isaac was born by promise: but Ishmael was born without the promise of God.

In Abrahams Family then, there are the two Testaments, and a twofold Mother. The one is Agar (figuring the Law) which (being with∣out the promise of God) gendereth all her Chil∣dren unto bondage. The other is Sarah which is called the freewoman, being a type of the true Church, which giveth the Gospel freely, without the works of the Law.

She that after this manner gendereth Chil∣dren unto God, is the only one of her Mother. The Concubine is without this praise, because she gendereth from Sina: therefore is she under the curse and wrath of God. Now as Isaac is the heir because he is born by promise; So the Children of the freewoman, are the only Sons and heirs of God by Adoption. And as Ishmael was a servant, cast out of Abrahams Family, and never to have any share in the inheritance with Isaac: So the Law only maketh men ser∣vants, subject to the wrath of God, and sepa∣rateth them from the glorious inheritance of the Saints for evermore.

Let us learn then so to understand the Gospel that we may become Children of the free∣woman, which thou canst not do, unless thou renounce the bondwoman and her Son. There∣fore when thy Conscience is in distress, and thou feelest thy self to be in bondage, under the curse of the Law and wrath of God; and thou beginnest to humble thy self before him, stop thine ears then from hearing the Law, either for what thou hast done, or what thou oughtest to have done, and hearken only to the comfortable voice of the promise: which speak∣eth nothing but grace and mercy, to a poor Creature that feeleth his misery, and suffer the same to make an impression within thee. Then shalt thou have a certain feeling within thy self, that although thou art defiled in thine own eyes, because thou hast broken thy bounds;

yet that thou art undefiled in the sight of thy beloved, in regard thou receivest grace and mercy from him.

—The Daughters saw her, and blessed her, yea, the Queens and the Concubines, and they praised her.

To bless in Scripture sometimes signifies to justify, * 1.251 so God blesseth us when he justifieth us. But a man may be said to justify another, when he followeth the practice of another. Thus Jerusalem is said to justifie her Sisters, Samaria, and Sodom, * 1.252 by following their abominations. And this I understand in another sense to be the meaning here by the Daughters blessing, and the Queens and Concubines praising the Bride. Which is, they followed the practice of the Bride. They do not condemn, but bless or justify the practice of the Bride. But it may be said in what? I answer, in seeking after a Christ. All manner of Sects and Here∣ticks, do seek after a Christ: but not after the true Christ. There is a great difference in seek∣ing after a Christ, and the Christ: A Saviour all people seek after, (every man maketh unto himself some God or other. * 1.253 Make us Gods to go before us say the people to Aaron) but few there are, that seek after the Saviour. The Isralites sought after a Christ, when they sought him in the works of the Law, but could never find

him: * 1.254 but the Gentiles which sought him by faith without the works of the Law, found the Christ. And in this sense it is said, I was found of them that sought me not.

Now if the Queens and Concubines do bless and praise themselves, (as in heart they do) in seeking after a Christ; then they do also bless and praise the Bride in seeking after the Christ.

Also if it be good in them, (as in their opinion it is good) to seek for a Christ: then it is also good and very good in the bride, to seek for the Christ, which is the true Christ indeed. They all agree in word, * 1.255 that Jesus is the true Christ, but the Question is, how to seek him so as to find him? The Queens and Concubines say, thou must live in an active conformity to the Law of God, then shalt thou have an evidence of thy faith in Christ: but the Bride saith, in the first place thou must seek him by faith without the Law, otherwise thou must die in thy sins. For so saith Christ to the Jews, ye shall seek me, and not find me, * 1.256 and shall die in your sins.

This sheweth us the reason why the Daugh∣ters, the Queens and Concubines are so earnest in pressing the works of the Law, why they require it of necessity under the penalty of Everlasting damnation: and also why they are so rigid, so severe, and look so loftily upon those poor Creatures, that have grosly broken the Law, as if they themselves were made of

purer metal, the reason is, because they seek for a Christ in the Law.

And also it sheweth us, why the godly can submit, give place to all, do not count them∣selves for a rule, for all men to conform unto, (in respect of their outward carriage) but are willing to yeild, to obey, not to separate themselves from sinners, but to equalize them∣selves with the worst: to shew kindness and respect to all, to friends and foes, good and bad, worthy and unworthy, on purpose to gain their hearts, and win their affections (if it be possible) to love and embrace the Gospel, the reason is, because they have found thee Christ, the true Messias, without the Law.

Hence it comes to pass, that when the Daughters come to die, (for want of a right understanding in this point) and sin begins to ap∣pear in the Conscience, they know not how to fasten upon any one promise, nor to pray with any manner of confidence, but are even forc'd to cry out with those that had crucified the Lord of life, * 1.257 men and brethren what shall we do to be saved? All this comes to pass, because they have spent all their time in seeking for a Christ, a supposed, an imaginary Christ, but none for the Christ, which is the true Christ indeed: According to S. Paul, The Gentiles which followed not righteousness, have attained to righteousness, even the righteousness of faith: but Israel which followed after righteousness, * 1.258 have not attained to the law of righteousness, because they

sought it not by faith, but in the works of the law.

Therefore seeing Christ saith here, That the daughters blessed her; also that the Queens and Concubines by their practise praised her, in seek∣ing after a Christ, which they sought only in the works of the law, and therefore they could not find him: Let us learn rightly to seek after Christ by faith, that so when we seek him, we may not seek him in vain.

VERSE X. Who is she that looketh forth as the Morn∣ing?—

BY looking forth as the morning, Christ mean∣eth the preaching of the Gospel, which is the light of the World: for even as the Night is a time of darkness, and while the darkness remains, no man can tell whether he goeth: So before the Gospel cometh, there is nothing but abominable darkness, blindness and blasphe∣my in the world. And also, as when the Morn∣ing cometh, it expelleth darkness and bringeth light; so the Gospel is that bright and morn∣ing Star, that sendeth into the world the light of life. The Gospel doth not find men holy, but maketh them holy; for the Morning doth not find men light, but bringeth the light, therefore the Gospel is not to be so preached

to a people as if they were all Believers before; only shewing them how they should walk in the world, but so taught that it may make Belie∣vers. Therefore Christ saith, As long as I am in the world, I am the light of the world: which could not be if the Gospel did not teach us a certainty of our faith: for how can that be a light unto me, that only requireth certain things to be believed and done, if it doth not also shew me a certain way how I may attain the same? This Light we have by the Gospel, which maketh a merry heart, and a joyful con∣science.

Let us learn then, so to hear and understand the Gospel, that we may come under this note of Admiration, and also that by the shining light of that bright and Morning-Star, we may learn to cast off the works of darkness, and to put on the armour of light.

—Fair as the Moon.—

The Church is likened to the Moon, be∣cause her brightness is by a borrowed light, e∣ven from Christ the Sun of righteousness, and Fountain of light: And this light she preach∣eth in the World. And also, because as the Moon she shineth in the Night, and is created to rule the Night: (For God set two great Lights in the Firmament of Heaven to give light upon the earth, * 1.259 the greater light to rule the Day, and the lesser light to rule the night:) For

although the Moon hath her defects and ri∣sings, sometimes increaseth, and is sometimes more obscure, appearing in divers forms and figures in the Firmament; yet is she a Planet created to rule the Night. Therefore the Bride is here likened to the Moon, because she is set to give light upon the Earth; and be∣cause by the light that she giveth, she is to rule the Night. She giveth not her own light upon the earth which she hath naturally; but a borrowed light which she receiveth from the Sun the Fountain of light, which light she in∣fuseth into the midst of darkness to expel the same: for although for a time the light of the Moon may be hidden, yet as soon as she ap∣peareth, the darkness expels.

Now in that the light of this heavenly Pla∣net is from the Sun the Fountain of Light, and that the light which she receiveth is to rule the Night, it sheweth us what the proper Office of the Gospel is, even to shine in our hearts, and to comfort us in a dark condition. This light is the Nativity of our Lord Jesus Christ, who was born at Bethlem, which Nativity is given unto us by our hearing and receiving the Gospel.

Therefore when thou feelest thy self to be in darkness, and mightily oppressed with the shadows of the Night, make hast into thy Clo∣set, and say; Lord, I am in great affliction and sore distress, and have justly deserved by my sin to perish in the darkness I am in; but

seeing thou hast ordained, that I shall live be∣fore thee by a borrowed light, even by my Lord Jesus Christ who was born at Bethlem, where the glad-tidings of great joy were pub∣lished by the heavenly Angel, grant therefore that I may believe the Message of the Angel, that so I may receive the whole benefit. At the very first time thou beginnest to practice after this manner, and feelest thy heart any whit warmed with the apprehension of the bles∣sed Babe, that's the very day and hour that Christ is born in thee: Then art thou become fair as the Moon, and yet thou hast the Moon under thy feet; forasmuch as all thy defects and obscurities, changes and alterations, which made thee appear like the Moon in her weakest condition; yet now being cloathed with the Sun, thou despisest them all. When once thou understandest these things aright, then mayest thou arise and shine by thy borrowed light, and shall experimentally feel that of Christ, which thou thy self wilt say, thou knewest not before.

—Clear as the Sun—

This is meant in respect of her Doctrine, which is said to be clear as Chrystal; for as the Sun is the Fountain of Light natural, so is Christ the Fountain of Light spiritual, and Son of righteousness; which being made known to the world, maketh a great light. By this light

every man that believeth, his Conscience is acquitted from the wrath of God, and also is made to see the vanity of his ways, and is de∣livered from a vain mind. By this light he per∣ceiveth wherein the errours of all men lie, is made a Judge of all things, yet he himself is judged of no man.

—Terrible as an Army with Banners.

This Doctrine is terrible to the blind world, and to the whole kingdom of Satan, that it battereth all in pieces, even as an Army doth with Banners: For there is no Sect nor Heresie upon the face of the earth, that can stand be∣fore the Gospel; let the case be rightly stated, and the true state of the business stuck unto on both sides, and either he that opposeth it must fly, or else he must turn and be converted. Therefore it is said of the Day of the Lord, that it shall burn as an Oven, * 1.260 and shall burn up all the proud of the earth, and leave neither root nor branch. The Gospel plucketh up the root of all Heresies, and with the root the branch; forasmuch as the principal matter whereupon all Hereticks and Sects build their confidence, is the very first thing which the Gospel destroy∣eth. Therefore the Gospel is a most terrible Doctrine to all the wicked of the earth: but most sweet and pleasant to all those that con∣form unto it. And therefore Christ says, I came to send fire upon the earth, and what is my

desire but that it be kindled? Therefore no man must be afraid to maintain the Gospel, for fear of the displeasure of men, (for that is to de∣ny Christ, and flatter all men into Hell) but every man according to his ability must endea∣vour to defend the same.

VERSE XI. I went down into the Nut-garden to see the fruits of the Valley, and to see whether the Vine flourish'd, and the Pomegranates budded.]

I Conceive these Words to be the Speech of the Church, and the meaning to be this: By Garden understand, the publick assembling together of the Faithful to preach and hear the Word of God. Call'd the Nut-garden, * 1.261 be∣cause where the Word is rightly taught, there are sweet Kernels found. By the Valley is meant, he that is made low in his own eyes, through the sense and feeling of his sin. The Pomegranates are the particular Members of the Church. The Vine is Christ: The flourishing of the Vine is, when the Righteousness of Christ alone is taught for the raising up of dejected, afflicted Consciences; and in that the Church went down to see the fruits of the Valley: The flourishing of the Vine, and budding of the Pome∣granates,

it meaneth, to learn how to be afflicted for her sin, and how to become low in her own eyes, like the Valley; and also how to be healed and exalted through the righteousness of the Lord Jesus Christ, that she might rejoyce in the fruits of the Ministry. The sum of the whole Verse I conceive is this: That the main and principal business that concerns those that are Preachers and Hearers of the Word of God, in frequenting publick Assemblies; is, to teach and to learn how to make and to heal again tender and afflicted consciences. How to lay men low in their own eyes, that they may lament in secret for their sins; and how to bind them up, and heal them with the righteousness of the Lord Jesus Christ: For this cause the Bride went down into the Gar∣den to learn this heavenly Art and divine Skill. Where this learning is not taught, little is said, and where this is not heard, little is learned. If the conscience should be afflicted and not healed again, it would fall into despair; or if a Plaister should be provided where there is no sore, no man would esteem it, therefore the Church learneth both these points.

And the reason why this is the principal thing, is, because this manner of learning ma∣keth persons new, it maketh men righteous before God, and also righteous before men: It maketh the Tree good, and his Fruit good; otherwise, where it is not taught, it leaveth the Tree evil, and his Fruit evil.

This sheweth us the reason, why (in many places) the labour of the Ministry is so impro∣fitable, why there is so little good done by Preaching, and so little benefit received by hearing, but men go away from Church assem∣blies as cold and blockish as ever they were, the reason is, because the drift and scope of their manner of handling the word of God, tendeth not to the making and healing again of tender and afflicted Consciences, but bendeth quite another way.

Hence they all call for doing of the Law, which neither maketh the wound, nor healeth the sore. And from this also it comes to pass, that if any man comes into the Garden and desireth for a kernel, he findeth but a shell, and in stead of making valleys, setting up of Mountains: the reason is, because the true way to life is hid; which to think on aright may cause a Lamentation, in that there is so little understood in this point, which is the only thing and foundation whereupon all our happiness doth depend.

Let all men therefore learn to humble them∣selves for their wants in this thing, and ear∣nestly beg of God that his word may be purely taught. Where this knowledg is not, little fruit appears in the Valley, the Vine flourisheth not there, but the miserable Conscience is shut up in Prison and darkness; but where this spiritual skill is learn'd, there and there only,

the Pomegranates do bud, and a wonderful and suddain change is made, according as it here followeth.

VERSE XII. Or ever I was aware, my Soul made me like the Chariots of Amminadib.

AMminadib as some think, was the chiefest Chariot driver, either in Solomons or in Pharaohs Chariot, and which had the most Famous Horses: which upon a suddain would be at the place desired. This was the Churches condition as soon as she came into the Nut Garden, she understood upon a suddain the right way to her beloved: as soon as ever the nut was crack'd she began to tast of the kernel, and or ever she was aware, she became like the Chariots of Amminadib: She met with that upon a suddain, which she had long desired for. And thus it is with us when ever we come into the garden of the Lord where nuts are plenty, where the vine flourisheth aright; or ever we are aware, the Pomegranates begin to bud, the fruits of the valley begin to appear within us, and we are setled in peace and joy. And in that she says my Soul made me. It meaneth

the understanding, which being illuminated and sanctified, filleth the will and affections with joy and Heavenly delight.

VERSE XIII. Return, return, O Shulamite, that we may look upon thee, return, return: —

THese words are also the voice of the Church, and by the Shulamite she meaneth a party in the Church, which do dissent from her principles in matters of faith and life: which she notwithstanding calleth the Shulamite, (being a general Title belonging to all in the visible Church) from Shulamith which is peaceable, so call'd being under a Covenant of peace, and being the Daughter of Jerusalem; * 1.262 or Shalem which signifies peace, and his Tabernacle is also said to be in Shalem. To this Shulamite or con∣trary party in the Church; she saith, return, return, which words being so often doubled do shew, that she is not only confident of her own Doctrine and way, but also that she earnestly desireth the welfare of the Shulamite: and a more near and Spiritual communion with her, for she says, return that we may look upon thee, that is, with delight and comfort, for

what inward and comfortable fellowship can there be, so long as there remains a contrariety in points of Faith? Therefore it is the long∣ing desire of the Bride that they might dwell together in unity. But mark we what fol∣lowes.

—What will ye see in the Shulamite? as it were the Company of two Armies.

These words I conceive to be the voice of Christ, and it is as much as to say, that which thou wouldest see in the Shulamite, thou canst not; for in the Shulamite there are two Com∣panies of Prophets, are Preachers of the word, and they band themselves one against the other, like two Armies. And the difference between them is, (the case being rightly stated) about this one Question. Which is the proving principle in the Scriptures? Whether the Law must be expounded by the Gospel, or the Gospel expounded so as it may accord with the Law?

The answering of this Question, * 1.263 endeth all controversies in the Church. Forasmuch as all differences about Religion do Center in this point. Hence it is, that what is affirmed by the one overthrows the Law in the matter of justification: and what is affirmed by the other, overthrows the Gospel in the same point. For

when the Bride defineth faith to be a believing in Christ without works, (only because of God the promiser) totally excluding the Law; the Shulamite (and all others that are enemies to the Gospel) do define faith, to be a believing in Christ by reason of works, totally excluding the Gospel.

Now to decide this controversy, it must be noted, that the first principles (as is shewed elsewhere in this Song) are proving, and there∣fore all other Scriptures must be expounded by them. * 1.264 And that as the first principle in Divinity is the Scriptures, * 1.265 so the first principle in the Scriptures is the Gospel (or the first Com∣mandment which drives us to the Gospel, which comes all to one) for the first word of all is, hear O Israel I am the Lord thy God: * 1.266 which words are the Gospel.

Wherein God bindeth himself to us, with∣out any thing of ours: then follows the first Commandment, * 1.267 which prohibites our depen∣dance upon any other righteousness but the righteousness of God, set before us in the Gospel. And also forbids all such definitions of faith, and all such interpretations of the Law, which strengthen in man an opinion of the Law and works.

Now the Gospel being the first word and proving principle, therefore such a sense must be found of all those Scriptures, that promise justification to mans Active doing of the Law, as may be suitable to the Gospel, and mortify mans opinion of the Law and works. But thou wilt say, how shall I do that? I answer, doing in Divinity hath (by reason of the Gospel) a new signification, which is to justify God, and is not to be understood (when justification is promised to it) of a moral doing, but of such a spiritual passive doing which is incomprehen∣sible to mans reason, whereby thou submittest to the wrath of the Law, and flyest from it by faith to Christ, who createth in thee a new opinion of the Law, which is to walk in the works thereof without dependance upon them: which obedience Paul teacheth thee to call, a serving in newness of Spirit. And thus mayest thou easily give an answer to all opposers of the Gospel.

Moreover, this must also comfort us when we are in great tribulations, when we are in doubt of his care and providence in respect of outward things, or any way perplexed with the fear of Gods wrath: For then will the Law begin to work in us after this manner, these things thou hast done, and thou canst not deny it, and therefore thy judgment is just, and no∣thing shall appear before thine eyes which way

thy fears shall be prevented: now in this con∣dition if thou expoundest the Gospel according to the Law, then shall thy faith be overwhelmed, and only the Law shall reign, but if thou hast learned this Divine and Heavenly Art to ex∣pound the Law by the Gospel, then shall the Law vanish out of thy Conscience, and Christ alone shall rule and govern.

Therefore in such a condition as this, enter into thy closet and pray after this manner, Lord, I am in great distress and know not what to do, and the evils that I fear are justly coming upon me, by reason of my sin: and if I should now expound the Gospel by the Law which is now upon me, then should I be totally ruined without all hope of recovery, but seeing thou hast taught me to expound the Law by the Gospel, and not to make construction of things according to sense and reason: but according to thy holy and gracious promise, teach me to stick unto it so long as life shall last.

When once thou enterest into this excercise of thy faith thou wilt quickly find the sweet of it, and wilt not care a rush for any affliction. Then shalt thou experimently feel in thy self, that although there be in the Shulamite, as it were, the company of two armies, the flesh war∣ring against the Spirit, and the Spirit warring against the flesh, inwardly against the accusa∣tions

and terrors of the Law, and outwardly against false Prophets and Seducers: yet that thou mayest easily overcome them by the Gos∣pel. And also shalt find, that this Battel com∣eth not to pass, from the principles of the Gos∣pel: but from the natures of men, who by reason of blindness and wilfulness will not un∣derstand the same.

CHAP. VII.

VERSE I. How beautiful are thy feet with shoes, O Princes Daughter!—

BY reason of the Churches Victory in this Battel, against Satan within, and Satan without, Christ commend∣eth her again. And first her feet and shoes are commended, she being so well shod with the preparation of the Gospel of peace: for then the feet are said to be beautiful, when they are well furnished with the glad tidings of peace and good things, then do the feet stand upon holy ground.

Now when the Gospel is made the standard to try all Doctrines by, and also the only weapon to drive away the guilt of sin, and all fears out of the Conscience: then doth the Church obtain this Title, to be call'd the Princes Daughter. Then is she looked upon no longer as coming from Adam, but as one who by her new birth, or Nativity is the Daughter of a Prince, even fo the Lord Jesus Christ.

For so Christ is said to be the Everlasting Father and Prince of peace, because by his word he generateth Children to himself, * 1.268 to make them Princes in all the Earth.

For this cause also must we endeavour to receive the Gospel, that our feet may be well shod, that our inward man may be made beautiful with the righteousness of the Son of God: then shall we be look'd upon no longer, (in respect of the Conscience) as Children of Adam, but as Sons and Daughters of the living God. For being separated from Adam, we are likewise separated from the curse that lyeth upon Adam and all his posterity.

Therefore, this must teach us whither to go when we are disturbed either in our inward, or outward peace: even to him that is the Prince of Peace: And also what to do in case of wants, even to humble our selves upon our knees before the Prince, who being the Kings Son, and heir of all things, can deny us nothing who are become the Princes Daughter. We must not therefore be faithless but believing, then shall we also perform good works joyfully and thank∣fully before men: but if we forget or dispise this Heavenly Title, then shall we remain in our old natural condition under the curse; and the benefits of the new Nativity shall be utterly lost.

—The joints of thy thighs are like jewels, the work of a cunning Ar∣tificer.

Next to the feet the joints are here com∣mended, which must be understood as they are instruments to convey nourishment into the body. * 1.269 For the body is said to increase by reason of the joints and bands, * 1.270 which minister nourishment one to another from every part: which causeth it to increase with the increasings of God.

The joints then are here commended in re∣spect of their use and Office: which is to mi∣nister nourishment from the head to the rest of the body. These joints are the particular Members in the Church: which are like jewels, being wonderful precious in the estimation of the owner. Where these joints do rightly perform their Office, the body groweth strong: (but where there is a coldness and benumendness in the joints, the body groweth lame, and little agi∣lity will be seen,) and there also are the Bride∣grooms jewels. Therefore all those that live in this Exercise, and do supply the Office of the joints, must believe that they are in high account in the sight of their beloved: which must comfort and encourage every one in the body to perform his Office.

Next, these are said to be the work of the hands of a cunning Artificer. By the Arti∣ficer I understand the Preacher of the Gospel, who is skilful in forming or planting Christ in the Soul. Who is able through the holy Ghost to teach a right division between the Law and Gospel in use and practice: that Christ may rule in the Conscience, and the Law may go∣vern the old man, which cannot be done but by the hand of a cunning workman. This is he that Paul speaks of, when he says a workman that needeth not to be ashamed, dividing the word of truth aright; where this skilful Ar∣tificer is, the Conscience is kept pure and un∣defiled: but where there is daubing with un∣tempered Morter, the Conscience is often out of joint. Therefore he that is the Artificer must be a cunning workman, that knoweth how to break the stone in the heart by the hammer of the Law: and also how to bind up the broken hearted by the Gospel without the Law. Where this Artificer is, nourishment is con∣veyed from the head into the body, and every part is supplyed, as it were, by joints and bands to the edifying of it self in love: there is no∣thing done but the framing and fashioning of Jewels for the Lord, and the presenting (as it were) of a Royal Diadem into the hands of God. Therefore it is said of the holy City the new Jerusalem, that it is all of pure gold, and that it is garnished with all manner of pre∣cious

Stones: which is the business of the Jew∣eller to garnish the City.

Therefore, seeing he is to work in Gold and Silver, and precious Stones, even with the pure Doctrine of the Gospel, seeing he must break in pieces stony hearts, and grind them as it were to powder, and also must set in order poor distressed Consciences, that are altogether out of joint, that they may be armed and for∣tified against so mighty an enemy as the Devil: he had need be a cunning workman, a wise Master builder, that is able so to build as the building may stand.

This is the Artificer spoken of here by the Bridegroom, whose Office is so to Preach the Gospel, that nourishment may be conveyed from the head Christ Jesus, into the Church which is his body: that so from joint to joint, every member may be supplyed, and the whole body may increase with the increasings of God.

VERSE II. Thy navel is like a round Goblet, which wanteth not liquor—

THe navel is that whereby she nourisheth her Children in the Conscience, which is the womb of the Church. For she is here set forth under the similitude of a Child-bear∣ing woman, * 1.271 therefore she is said by Saint Paul to be the Mother of us all, and the Ministers of the Church to be spiritual Fathers. And in that her navel is like a round Goblet that is full, it sheweth her store of Heavenly provision to nourish her Children in the womb: and that she is able to teach a right conceaving of Christ in the mind and Conscience. The drift and scope of all her teaching is, how to unbottom the Soul from it self, and to graft it into the Lord Jesus Christ by faith: that so being de∣livered out of Prison, and set in liberty and freedom, it may joyfully walk in the practice of all good works. And in this she differeth from the Mother-in-Law, or Bondwoman, who although she teacheth also a necessity of Holi∣ness, calling it the one thing needful, which all must have or else be damned, yet she teach∣eth no other way to attain unto it, but only by an earnest pressing and requiring of good

works, and thereupon she promiseth her Chil∣dren the assurance of justification and blessed∣ness. She nourisheth not her Children in the womb, but destroyeth the conception; because she teacheth not the true way to attain to that Righteousness and Holiness which is required. For she endeavoureth first to make the fruit good, and then the Tree good: but the true Mother first endeavoureth to make the Tree good, and then the fruit good. This sheweth us the reason, why there are so few Children in the Church of God that come to good, why there is so much teaching and little the near: the reason is because there are so few that are nourish'd in the womb, there are but few that can teach a right conceiving of Christ in the mind and Conscience. Hence it comes to pass, that there are so many that pertain to the Mo∣ther-in-Law, that wanteth the Heavenly liquor to nourish her young, and so few that pertain to the true Mother that hath her goblet full. Therefore it comes to pass, that in stead of generating Children unto glory, the glory flyeth away like a Bird, (that is to say, the right understanding of the Gospel) from the Birth, * 1.272 from the Womb, and from the Concep∣tion.

Therefore all those that are spiritual Fathers and Mothers in the Church of God, that would come under the Churches commendation in this place, must endeavour to learn the true way of propagating the Gospel into the Conscience,

that it may be full of Heavenly liquor, where by it may kill the rigour of the Law, and quench the fiery darts of the Devil: then shall the Babe be nourished in the womb, otherwise Moses shall be conceived in stead of Christ. Learn we therefore this Divine skill, then shall the afflicted Conscience be delivered from the wrath of God; and shall learn how to kill sin in the habit and root, and also how to walk before God in newness of Spirit.

—Thy belly is like an heap of wheat, set about with Lillies.

It is as much as to say, thy belly is big with Child, which is said else where, * 1.273 to be a great wonder in Heaven, in that she being with Child cryed travailing in Birth, and pained to be delivered. Now to be in pain, to travail and to cry, is to be under the apprehension of sin and the Law with all its effects: In which hour of tribulation, the Church is in much pain, and cryeth for deliverance, that is, to God for help and succour, and sticketh to him by faith, perswading her self that Christ hath a fellow feeling of all her miseries, and is nearly touched with the same. When after this manner faith worketh against the tribulations which we feel, and our hearts begin to be warmed with the same: then is our deliverance come, then do we rejoyce like a woman that is delivered of

her Child, for joy that a man is born into the world, that is, for joy that Christ is born in the Conscience.

Now her belly is not only big, but is also likened to an heap of Wheat, because by the Preaching of the Cross she bringeth forth Christ into the world, who is the bread of life, and giveth life to the world. And is set about with Lillies, because all the Lillies of Christ do feed upon Christ, who is the living bread which came down from Heaven: and also upon that living water which floweth out of the belly of the Spouse, according to Christs own words, he that believeth in me, * 1.274 out of his belly shall flow Rivers of water of life.

This must teach us what to do when we are hungry, even to seek after the living bread, which being the bread of life, will feed us and fill us, with Everlasting comfort. Now that we may tast of the bread, we must first find the heap of Wheat, which lyeth hid in the Churches belly, which we may easily do, if we observe where the Lillies be, for there is the heap where the Lillies are set about. Mark we then where the Lillies grow, and where they are cloathed and arrayed, and made so glorious, for there is the heap of Wheat, there is the living bread that came down from Heaven, and giveth life unto the World, and also the living water, which whosoever drinketh thereof, shall live for ever, and never be more a thirst.

VERSE IV. Thy neck is as a Tower of Jvory—

THe breasts are spoken of in Song 4. & 5. By the neck understand strength, as also in Song 4th, which strength of the Church lyeth in her faith. * 1.275 And is likened to a Tower or Throne of Jvory, which is likely to be the Throne of Jvory which King Solomon made to sit in Judgment to Judg the people. For the King made a porch for the Throne where he might Judg, which was call'd the porch of Judgment. So that Solomon in his Throne did not sit to be Judged, but to Judg.

Now in that Faith is like the Throne wherein King Solomon sate to Judg, it sheweth that a Christian man is in respect of his faith, * 1.276 a Lord and Judg of all, and servant to none. He ought not to obey or give place to any, contrary to the rules of his faith: For King Solomon was to Judg and to determin, and not to give place. Therefore, the judgment of faith must conclude and determin all things, (it being the judgment of God, Christ, and the holy Ghost) and not a tittle of it must be diminished. A man must rather suffer his life to be taken from him than the glory of God to be lost. Saint Paul in a point of faith when the truth of the Gospel

was brought in Question, would not give place to the false brethren, no not for an hour. Therefore no man must think, * 1.277 when he heareth the righteousness of the Law to be preferr'd above the righteousness of faith, that he may sit still and be silent, as though all were well: for that is not to Judg, but to suffer the Gospel to be lost.

In matters of the second Table, * 1.278 a man is to be a servant to all, there Charity must have the preheminence above faith: there faith must suffer it self to give place to Charity, it must submit, become pliant and patient towards all, not requiring himself to be counted for a rule, whereunto all men must submit, but to think modestly of himself: to permit, to take in good part, to obey, to give place, to do and suffer all things, as he shall see it profitable for the winning of his Neighbour to the Gospel. An example hereof see in St. * 1.279 Paul, who although he was free from all men (being a Lord and Judg in respect of his faith) yet he made himself a ser∣vant to all, in respect of his Charity. To the Jews he became as a Jew, to them that were under the Law, as under the Law, that he might gain them to the faith: to them that were without Law, as without Law, that he might win them to Christ. For this I do (as there he saith) for the Gospels sake. But when the matter in Question is concerning Ever∣lasting Salvation, or Everlasting Damnation, a man is to be so certain of his faith, and the

foundation upon which he buildeth, that he is to give place to none, he is not to be in sub∣jection for an hour. Then is the neck under the commendation here, of King Solomons Tower, or Throne of Jvory. The next thing commended are the Eyes of the Church.

—Thine eyes are like the Fish-pools in Heshbon, by the gates of Beth∣rabbim:—

Heshbon was a City where Sihon King of the Amorites sometime dwelt. The fish-pools in Heshbon were certain ponds where fish were wont to breed, * 1.280 without which fish-pools the fry could not be preserved. The gates of Beth∣rabbim, were in a certain place (as is probable) near unto the Kings fish-pools, and also the way unto the fish-pools: and frequented by many that did desire to see the pools, or to have any tast of the Kings fish. So that if any one did desire to fish there, or to tast of the fish that were bred in those pools: he must come in by the gates of Bethrabbim.

The meaning of the similitude I conceive to be this. The fish-pools are the waters of life, the fish that are bred in those pools are men, the Fishers in those pools are the Mini∣sters of the Gospel, called by our Saviour Fishers of men: Heshbon being a City of the Amorites, where the Law was not given, signifieth the

free-mother, which is barren in the account of the world, but gendereth many Children unto God. The eyes which are like these fish-pools, are the eyes of the understanding, which being enlightned in the knowledg of the Gospel, and how to apply it, do breed many a good fish. By the gates of Bethrabbim, or way to the fish∣pools, understand the new and living way to the waters of life: which being rightly opened, the fish-pools are well stored with many a good fish, but if not, few fish shall come into the Net, and the fish-pools shall be but of little use.

This matter is plainly expressed in the pro∣phecy of Ezekiel, * 1.281 where the waters of the Sanctuary are said to go down into the desert, and that every thing that liveth, which moveth, whithersoever the river shall come, shall live. And that there shall be a very great multitude of fish because these waters shall come thither. From whence it is plain, that seeing the waters of the Sanctuary run down into the desert, that the fish-pool is not made in the fruitful, but in the barren and Solitary place; which must comfort every poor dejected Soul that is sensible of his own barrenness, and encourage him to drink of the living water that he may live for ever. For thither the River shall run, and there the fish shall breed, and increase to a multitude, by reason of the coming of the waters. Let every one then that feeleth his misery, rejoyce and be glad, and clap his

hands for joy, and not be an enemy to himself in stopping up the passage of the River, and in striving to turn it over the fruitful Land, where it can never run, but let him drink sweetly of the Heavenly fish-pool, then shall his eyes be like the fish-pools in Heshbon, where the fry shall be preserved, and the ponds stored.

Also this teacheth all those that are fishers, that intend to cast in their Nets, so as to catch men, to learn rightly to open the gates of Bathrabbim, the new and living way to life; which cannot be done, unless they go to Christ for the key, who giveth the same, to those whom he intendeth shall be fishers of men. Where those gates are not opened, the way to the fish-pools can never be found.

Some poure the waters of life into the fruit∣ful Soil only, which is, not only to shut them∣selves out of the Kingdom of Heaven, but also others. For all their labour is to make men holy by the Law: which is but to leave them under the curse and condemnation of the Law. These instead of preserving the full fry of fish, do dam up the pools, and where there are no fish-pools there can be no fish, and where there be no fish beed, all the labour in making the ponds is utterly lost. So that for want of a right bait for the fish to nibble at, those that in likelyhood might have bred good fish, do in the end decay and come to no∣thing.

And as the way to the fish-pools must be open'd, so the right time must be observed when to cast in the Net, which must not be until Christ calleth: Some run before they are sent, these fish all night with the disciples, but catch nothing; * 1.282 but when Christ bid them cast in their Nets, they caught a multitude of fish. When Christ committed the uncircumcision to Paul, and the circumcision to Peter, a mighty work was wrought by them: but when men run be∣fore they are call'd, all their labour in fishing is lost.

Others there are that are able fishers, but they forsake their own fish-pools, where Christ bids them fish, and run to other ponds, and cast in their Nets for another sort of fish: these are like Jonah, who when God sent him to Nineveh, ran to Tarshish, and what followed this? Be∣cause he refused to fish where God sent him, therefore God provided a fish at length to catch him and swallow him up. To conclude all, let all men that are Ministers in the Church of God, endeavour in the fear of Gods name, to be so well enlightned in the knowledg of the Gospel: that they may rightly perform their Office, then shall they be see-ers indeed, and come under this commendation in the Text, thine eyes are like the fish-pools in Heshbon.

—Thy nose is as the Tower of Lebanon, looking towards Damascus.

The nose is the instrument of smelling, which by reason of its loftiness against her spiritual Enemies, (for which cause this expression is often used) is likened to the Tower of Lebanon which Solomon Built. Which Tower is call'd the House of the Forrest of Lebanon, * 1.283 which House he furnish'd with Targets and Shields to make it strong against the Enemy: * 1.284 and it was set upon Cedar Pillars, and there was light against light, in the rows of Pillars, which (as 'tis probable) were to give light towards Damascus: * 1.285 which was the chief City in Syria, as Esai sheweth, the head of Syria is Damascus, which people were always Enemies to the Children of Israel.

Now at those lights the watchmen might perceive what Enemies were at any time coming against the people of Israel.

Now in that the nose of the Church is like∣ned to this goodly Tower, it sheweth the courage and also care of the Bride, for the preservation of her self, and all her Children against her Spiritual Enemies. It smelleth before-hand the subtilties of Satan, and armeth her self accordingly.

She is not much daunted by those that live in Damascus, but hath a kind of holy pride against all her adversaries: and when she is at

the worst, yet then she scenteth that mercy and deliverance which is prepared for her by the Gospel.

VERSE V. Thine Head upon thee is like Carmel; and the hair of thine Head like pur∣ple:—

CArmel was a Mountain whither Eliah (by Commandment from the King) sent for the false Prophets and slew them; * 1.286 the Prophets of Baal were four Hundred, and the Prophets of the Groves four Hundred and fifty. And it was to this end and purpose, that the people might be convicted concerning the knowledg and worship of the true God: where an Altar was to be Built, and Sacrifices provided, but no Fire put under, and the God that answered by Fire, was to be acknowledged for the true God, which was answered by the consuming of Eliahs Sacrifice. Therefore Eliah brought the false Prophets down to the brook Cishon and slew them there.

Also Carmel was a place where Nabal did inhabite, * 1.287 which place was very fruitful, and is oftentimes spoken of in Scripture by way of excellency for fruitfulness. Now in that

the Churches head is likened to Carmel, it sheweth that as she is fruitful in faith and all good works: so also in conceiving the right way for the overthrowing the Doctrine of all false Prophets, which none can do but only the Bride of Christ. For although many spend much time about controversies in Religion, yet for want of stating the case aright, the only matter in difference, (many times) never comes in Question, and all the work remains to be done. The head of such is not like unto Car∣mel the fruitful Mountain: but rather like unto the Mountains of Gilboa barren and unfruit∣ful. But herein the Churches head is com∣mended, and the way how she attaineth to this Heavenly skill, is set down in the next words.

—The King is held in the Galleries.

Galleries are certain walks that are often builded by Princes, and great men, into which Galleries they use to retire themselves, when then intend to meditate, or discourse about matters of weight. From which custom I con∣ceive the word Galleries is here borrowed, and the meaning to be this, to shew the way that the spouse of Christ walketh in instating, and handling of controversies: for the con∣futing of false opinions which is, She holdeth fast the King in the Galleries. The meaning is, She alloweth of no contention in the Church,

unless it be about a matter that concerneth Christ her King: If the point in difference seem to be ere so great, * 1.288 and the contention ever so sharp, yet if it touch not against the Gospel, she medleth not in it: and on the contrary, if it seem to be ever so small a matter in difference, if it clasheth but in the least title against the Gospel, she then armeth her self by the Gospel to meet her adversary in the field.

Now herein lyeth the fruitfulness of the Churches head in discerning this thing, in that she maketh enquiry into the proposition holden by the contrary party, and the extent of it: whither directly or by consequent, it dasheth against the Kingdom of Christ, that so she may arm her self accordingly. So that she entereth not in to controversy unless it be to preserve the Gospel: neither fighteth she against any false opinion, with any other weapon, but the Gospel, and thus she holdeth the King in the Galleries.

The same Galleries must we also walk in, when we meddle with controversies. No jang∣ling nor quarrelling, (much less seperation) must be made about the Law, * 1.289 forasmuch as every man is faulty in respect of his works, therefore every man must bear, submit, and pray for another: and also reprove in love and gentle∣ness, thereby to win men (if possible) to faith in Christ: but if any man shall hold any Do∣ctrine which either directly or by consequence,

dasheth against the Gospel, * 1.290 no man must bear it, but endeavour by the Gospel to overthrow it.

When the Question is not about fundamen∣tals, let every man keep his faith to himself, that no division be made in the Church: * 1.291 hast thou faith have it to thy self before God, other∣wise there will be no end of disputing in the Church, but if the matter in Question, be any way against faith in Christ, * 1.292 then must every mans mouth be open. This is to hold the King in the Galleries: which Galleries, if they had been walk'd in for Twenty years past, we had not seen the days which now we have seen.

The false Prophetess walketh in other Gal∣leries in medling with controversies. She rais∣eth contentions, and many vain janglings, not about faith in Christ, but about the Law, * 1.293 which sheweth, that she hath no small opinion of her self, but that she prizeth her own sinful works, far beyond the righteousness of Christ, else why doth she separate from Church assemblies, accounting all men to be Anti-christian, if they be wanting (only) in the works of the Law? There is a mixed multitude, the Minister is not rightly called, and many other things are done, or not done which (as she supposeth) are besides the rule, but what of all this? Some∣things were ever wanting in men, and ever will be, so long as the Church is on this side perfection.

Now because she forsaketh the Church only for her blemishes, not because faith is not Preached, but in that works are wanting: therefore she holdeth not the King in the Galleries, but preferreth Moses before Christ. And what follows all, but only this because she prizeth the sinful works of men, far beyond the gifts of God, and righteousness of Christ: therefore she condemneth the Gospel, and is condemned by the Gospel. According to the saying of our Saviour, he that believeth not is condemned already.

This way must we also walk in, in pacifying and quieting the afflicted Consciences, even to hold the King in the Galleries: For if when the Conscience is in distress, the Law be then acknowledged to be the Lord, then shall it be shut up fast in prison and bondage, then shall it be held under the Law, whereby it is accused and condemned, this is to hold Moses in the Galleries, not the King.

Therefore Moses the servant, must be cast out of the afflicted Conscience, by faith in Christ: and not suffered to lodge in the Cham∣ber with his Lord. Let us learn therefore to behold by faith, Moses with his Sepulchre to be vanish'd away in respect of the Conscience: that Christ with his Righteousness may rule and reign. Thus must we hold fast Christ our King: against all Enemies without and within.

Now in that the Churches hair is commended, it meaneth believers, (as is shewed elsewhere) and by purple their clothing, shewing that all those that are fruitful in this Divine and Hea∣venly Art, are clothed in purple, (even with the Righteousness of the Lord Jesus Christ) which is a Princely Robe. For they are those that do overcome by the blood of the Lamb, and by the word of his Testimony.

VERSE VI. How fair, and pleasant art thou, O love, for delights!

THis is a pashionate speech of Christ, be∣ing (as it were) overcome with the de∣lights of his Church, in excercising her self in the points aforesaid. Therefore he pro∣nounceth her fair and pleasant, with admira∣tion.

VERSE VII. This thy Statute is like unto a Palm-tree, and thy breasts like clusters.

CHrist having before commended his spouse in respect of the parts and features of the body, under divers and sundry similitudes: here he setteth forth her full growth under the similitude of the Palm-tree, concerning which Tree there are divers things written by Histo∣rians.

As first, that they grow in Couples, Male and Female, and are full of seed, but the Fe∣male is only fruitful, yet not except growing by the Male. And also, that it is of this na∣ture, that although never so huge and pon∣drous a waight be put upon it, yet never to yield to the burden, but still to resist the Hea∣viness thereof: and to endeavour the more to lift and raise it self upward.

Now the Stature of the Bride being likened to the Palm-tree, it sheweth what the nature of faith is in all the godly; even to lift it self up∣wards, in the midd'st of the greatest fears and perplexities, and notwithstanding all burdens and waights yet still to grow through them all. Therefore in Rev. 7.9. Those that had got∣ten the victory over Satan and the world by

faith in Christ; appeared in white Robes and Palm-branches in their hands, as tokens of joy and victory.

And this is also promised in the Psalms, * 1.294 that the Righteous shall flourish like a Palm-tree. There is no doubt but every Christian shall be put to the tryal, by having a heavy weight layed upon him at some time or other in his life: which weight according to the flesh and reason, shall seem to press him down to the very ground, so that in appearance he shall never be able to grow upright again. Therefore we find, that in the description of the Temple, there were round about the House figures of Cherubims and Palm-trees, * 1.295 where a Palm-tree was be∣tween a Cherub and a Cherub: and every Che∣rubim had two faces, the face of a man, and the face of a Lion, the face of a man was to∣wards the Palm-tree on the one side, and the face of a Lion towards the Palm-tree on the other side.

This face of a Lion is doubtless Satan, who hath his face always towards the Palm-tree, using all means to crush it down, by casting heavy weights and burdens upon it: but the face of a man, is the loving countenance of our Lord Jesus Christ clothed in our humanity, which always looks upon us to comfort and strengthen us, against all the assaults and Temp∣tations of the Devil.

Therefore in such conditions we must live by faith, and pray without ceasing, for as it is sure and certain that the face of our Lord Jesus Christ, is towards us upon the one side, by whose loving countenance we shall be sure of the Victory.

So is it also as certain, that the face of the Lion is upon us on the other side, even Satan the roaring Lion that waiteth continually to devour us.

Therefore must we continually watch and pray, and look unto Christ by faith, for (as was said before) the Palm-tree groweth not to be fruitful except it grow by the Male: therefore let us hold fast our head and Husband the Lord Jesus Christ, that we may be fruitful to Eternal life.

Then shall the breasts of consolation be full, like clusters, which when we have the true use thereof, shall wonderfully comfort and strengthen us, against all the heavy weights and burdens that Satan shall cast upon us.

VERSE VIII. I said, I will go up to the Palm-tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the Vine, and the smell of thy Nose like Apples.

THe Palm-tree as was said before, is the Church, and the boughs are the Children of the Church.

Now here it is shewed how they grow to be so fruitful, it is because Christ taketh hold first, therefore the breasts are full of the Wine of consolation, and the nose smelleth variety of fruit in the word of God. The sum of these words is this.

That the principal means for the Children of the Church to be fill'd with variety of excel∣lent fruits, is to suffer the Lord Jesus Christ to take hold of them first. To suffer him to be∣gin and to perfect his own work, by his own means, and in his own way.

And the reason is, because God hath decreed that all men that shall ever be made holy and fruitful, shall have it his way. Therefore Christ says here, I said, I will take hold, and my word shall stand. Therefore the Palm-tree and all his branches shall be made fruitful his way, or not at all.

Which sheweth us the reason, why there is so much unfruitfulness amongst the Children of the Church, why men remain so blind in their understandings, so perverse in their wills and affections, and grow to so little stature in Christianity: the reason is, because they will not suffer the Lord Christ Jesus to begin with them first, to take hold and begin his own work in his own way. Nothing will serve the turn, unless they themselves begin first, un∣less they can bring something of their own whereby to deserve his favour.

Hence it comes to pass, that in stead of be∣ing fill'd with Clusters of the Vine which yield the Wine of Consolation, and of scenting that variety of fruit, which groweth in the Orchard of the Lord: they bring forth soure grapes, wild fruits, such as are fit for nothing but to be cast away.

From this ground also it comes to pass, that so many forsake the Church of God, and run some to one Sect, and some to another until they have quite lost themselves and run to no∣thing; the reason is because they will not suffer Christ to begin, but they themselves must take hold first: therefore they forsake the way where he begins, the dore by which he enters, the gate by which he openeth Everlasting life to Men; and every man chooseth, his own way, his own work, his own rule, hoping thereby to please God, so as to receive something from him as large as life Eternal.

And from hence also proceeds another evil, which is, that when great crosses and tribu∣lations come, which is the way by which God doth use to govern his Church: no man will give him so much honour as to confess that it is the Lord that taketh hold upon him, but instead thereof we fall to quarrelling, and contending, with second causes, with those instruments by which God doth afflict us and govern us; and in so doing we quarrel and con∣tend against the Lord.

So that when God provides the cross on pur∣pose, to humble us and drive us into the ex∣cercise of our faith, that we might learn ex∣perimentally to know him to be our God, in creating ways and means for our deliverance, which we never understood: we will by no means suffer him to begin with us, or lay hold on us, we humble not our selves before him, seek not, nor submit unto him, but rather seek how to revenge our selves upon him. There∣fore it is just with the Lord (seeing we will not suffer him to take hold upon us, to enter within us, and open Everlasting life unto us) that when death, judgment, the Law, Conscience, the Devil, and Hell, do begin to stare in our faces, that we should be forsaken of him and left, in a most desperate and sad condition.

Therefore let us suffer Christ to go up to the Palm-tree and take hold of the boughs thereof: which he first doth visibly, when we are Bap∣tized

in his name. Secondly, invisibly, when he giveth us the Holy Ghost, who teacheth us to understand our Baptism: which leadeth us to submit to the condemnation of the Law, which is justly due unto us, and to fly to Christ by faith, and walk in newness of Spirit. But if we put a false construction upon our Baptism, and think that Christ doth not begin with us, and own us thereby: we then suffer him not to take hold on the boughs, but forsake the visible foundation of our faith.

Baptism is like the Pillar of Stone, between Laban and Jacob, which was a witness between them, that neither of them must pass beyond that pillar towards the other for hurt.

Therefore it witnesseth unto us, that God beareth us no grudg, which witness he cannot deny, if we stick unto it by faith: then shall we love, fear, and obey him, and flourish like the Palm-tree; but if we forsake his witness, and break Covenant with him, then will God be constrained to enter into judgment with us, then shall we never feel the comfort of the breast, the wine of consolation, neither shall our nose ever smell that variety of excellent fruit, which otherwise we might have found in the word of God.

VERSE IX. And the roof of thy mouth like the best Wine, for my beloved, that goeth down sweetly, causing the lips of those that are asleep, to speak.

THis is another effect that follows, from the understanding of the former point, it causeth the roof of the mouth or palate to be like the best wine. There is a twofold use of the palate, which is to tast meat for ones own use, and it is also the instrument of speech: both which are here meant.

For first of all, as soon as the understanding is rightly enlightned in the way how the Palm∣tree grows so strong and tall: the palate can tast, nor relish no other wine, that is, it can∣not endure the prescribing of any other way to faith and Holiness, but by the righteousness of Christ. Those that prescribe any other way, never tasted one cup of the best Wine.

This is that which Christ saith, goeth down sweetly, and that it is for his beloved: it is not for strangers to tast of, but the family of God, that are willing to hear and understand the way to the Tree of life.

Such cannot endure to spend money for that which is not bread, to have that dressed and set upon the Table which will not satisfy; but are only delighted with the Wine that is pro∣vided at wisdoms feast.

This is the first use of the palate. And the next is, it is the instrument of speech, which causeth an utterance of things Divine. For when once the roof of the mouth hath tasted the Wine of consolation for its own use, it com∣municates the same also unto others, which goeth down sweetly, as soon as the goodness of it is once known: and also causeth the lips of those that are asleep to speak. That even as Wine maketh men Talkative, so doth this Heavenly liquor of consolation, cause those that drink well thereof: to utter forth the secret and wonderful Misteries of God.

Now from what hath been spoken by the Bridegroom, in this Chapter in the commenda∣tion of the Bride; she learneth to make ap∣plication of his love, as appears in the follow∣ing words.

VERSE X. I am my beloveds, and his desire is to∣ward me.

IN which words are set down the Conclu∣sion the Bride maketh from the commen∣dation of her beloved mentioned before. Which conclusion is this. I am my beloveds. And the cause of her yielding her self thus unto him is, from the confidence she hath of his affection to her, which is set down in the words next following, his desire is towards me.

But how commeth the Church to this con∣fidence?

I answer, by the word of God, for being Baptized in his name, and in learning the use of her Baptism: She perceiveth by faith that her person is accepted, and this confi∣dence must we all learn to have in Christ, even that his desire is to us, and his heart upon us.

Now this is a wonderful thing, that the desire of the son of God, should be after a poor miserable sinner that is his Enemy: yet this is the truth she here believeth, and it is also written for us that we might believe.

For mark it, * 1.296 in all the foregoing Verses in this Chapter, Christ setteth forth the beauty of her person, by which she findeth his desire is after her: for which very reason she yieldeth her self to him and says, I am my beloveds, and so the match is made. From all which we see this clear.

That the main matter, which makes up the match, and knits the knot, between Christ and the Soul: is when we find by the word of God that Christ is willing to take us with nothing, and that we are willing to cast our selves upon him on the same terms.

And the reason is, because nothing else is required in our Marriage with Christ, but a consent of both parties: which consent there is not until we agree upon terms.

Which informeth us in the Reason, why there are so few that are married to Christ, and so many to Antichrist, the reason is, be∣cause they agree not upon terms. Christ useth all art and skill, that is possible for a lover to use, to draw people to himself: and bringeth the matter so near to ones view, that a man would imagine the contract were made, yet let the case be but rightly stated, and the pro∣positions on both sides rightly look'd into: and a man shall find as much difference in the terms, as there is between light and darkness. The terms upon Christs side being to take us with nothing, or not at all: but the terms on

the other side, are to bring a sufficient portion, or else not to marry as yet. This is a despising to marry with Christ who is raised from the dead to deliver us from our sins: and to live in Cap∣tivity under our first husband the Law, and to die for ever in our sins.

We must therefore learn, to submit our selves to Christ and to yield to his own terms. Christ will not be brought to our terms. Our terms are to bring a portion with us, but Christ says all that we have is worth nothing: which difference is very great.

Therefore he requireth nothing of us, but that we stedfastly believe and confess this one thing, that although we are condemned by the Law, being poor miserable and wretched Sinners: yet that his desire is towards us. Therefore must we learn to confess our sins before him with confidence that he will forgive us; and with the Bride to believe, that his desire is towards me, that he came down from Heaven for me, and satisfied the wrath of God for me.

Thus must we with the Bride, first endeavour to find, that we are objects of Christs desire, and next of all, to confess, by our consenting to his choise, that we are his: then shall we not only attain, to true Righteousness and blessedness but also to an assurance of the same.

VERSE XI. Come, my beloved, let us go forth into the field, let us lodge in the Villages.

THe Church being espoused to Christ, through the great affection of her be∣loved, and also having found the new and living way how to attain this Heavenly know∣ledge, to be assured thereof: desireth (after the manner of one that is espoused or contracted in marriage) to go forth into the Fields, that her beloved may be known. By which she meaneth Gods Fields, where Gods Husbandry and his tillage is, and also where the true and living way to life, is not yet rightly under∣stood: thither she desireth to go with her be∣loved, therefore she says, let us lodge there, by which she meaneth her Doctrine, that the Husbandry of God may go forward, and that Christ may come to some more esteem amongst them.

And by Villages she meaneth, such as where Christ and his Apostles went up and down Preach∣ing the Gospel. By which we see, that the Churches care is not only to receive the Gospel, but also to plant the Gospel, and this she can∣not do without her beloved; therefore she

taketh Christ with her. Those that go forth into the Vineyard without the Beloved may compel men to labour and toil, to bear the bur∣den and heat of the day: but they can never gather a sheaf into Gods barn.

And this must be the care of every one in his place, to go forth with Christ into the Fields, and help to set forwards the Husbandry of God, that a good foundation may be laid for harvest: to lodge his Doctrine in the Vil∣lages, that so the seeds of Eternal life being sown in the minds of men, there may be hopes of a joyful crop.

There must not be only plowing in Gods field, but also sowing. For how can any man expect a crop at harvest, if he shall only Plow, and break the clods, and make plain the face of the Earth, if he never sow the seed? Now the sower is the son of man, not Moses, but Christ. Which ploweth up the fallow ground of the heart by the condemning power of the Law: and then it soweth the immortal seed of the word into the distressed mind.

Moses neither soweth the seed, * 1.297 nor yet plow∣eth up the fallow ground: but only command∣eth it to grow, and if it prosper, promiseth a goodly Harvest. Those that pertain to the Kingdom of Moses, do require the works of the Law to be done; and then promise Eternal life to the doers, but touch it not with the least of their fingers. These plant nothing in

Gods field but (only that which which was there before they nourish) an opinion of themselves; which nothing changeth the nature of the ground, which is a most miserable evil, and marreth all good Husbandry in the Church of God.

Therefore Moses without a Mediator ser∣veth not, but only to bridle the outward man and to keep it in fear: but in the hand of a Mediator, that is to say Christ, is of rare an Excellent use, First to reveal sin to the Con∣science that it may be driven to Christ: next it openeth a light unto us to teach us how to serve in newness of Spirit, and not in the oldness of the Letter.

VERSE XII. Let us get up early to the Vineyards, let us see if the Vine flourish, whether the tender grapes appear, and the Pome∣granates bud forth: there will I give thee my loves.

THis Verse setteth forth the care and dil∣ligence of the Church in looking to those that were planted in it. Where by Vineyards she meaneth, * 1.298 those particular congregations where the word is taught. And by the Vine Christ. And by the tender grape, * 1.299 the Conscience made tender by the word of God. And by the budding of the Pomegranate, the growth of the Church in Heavenly Doctrine, and in shew∣ing forth all good works before men. And in that she says, let us go up early to the Vineyards, it meaneth before false Teachers creep in and spoil the fruit. For as soon as the Fox cometh he falleth upon the Vine, he endeavoureth to spoil Christ of his name and glory.

Therefore to prevent this, she saith, let us get up to the Vineyards, meaning the principal members in the Church, both in the Magistracy and Ministry: whose care ought to be, that the Church be rightly instructed in sound Doctrine, and that order be taken with those

that are perverters of the Gospel. There she saith, I will give thee my loves, that is, in so doing, I will testify my loves unto thee; meaning to Christ: She speaketh in the plural number, because it is more then a bare single love, it being not only to Christ, but also to his Members. The sum of all is this.

That it is a very great Testimony of love to God, and a principal means in causing the Lords Vineyard to become fruitful, when an early care is taken, by the principal Mem∣bers in the Church; that the word be purely taught, and that the mouths of false Teachers be stopped.

If the word be not rightly taught, no man's Conscience can be edified: if the mouths of seducers be not shut Satan will quickly pervert the Gospel of Christ. Either of these wants hindereth the fruitsulness of the Vineyard; and in a manner layeth it wast. Such therefore must be charged by Timothy, that they Preach no other Doctrine: or else by Titus their mouths must be stopped.

Want of care in this thing betimes, spoil∣eth the flourishing of the Vine, the budding of the Pomegranate: neither doth the tender grape hardly every appear.

Care therefore must be taken in this, that no person be suffered in the Vineyard, that is a Seducer: nor set to work in the Vineyard,

unless he be a cunning Artificer, a man of skill, that is able to succour the tender grape, and to refresh the Pomegranate, that his buds may shoot forth and appear.

This is a work highly acceptable to the Father, who is the great Husbandman, and to the son who is the Archbishop of his Church; and therefore I humble conceive it ought to be the care of every Bishop.

If any man offend in his life, the Magistrate is to punish him, but if any man go about to pervert the Gospel: Paul and Barnabas must go up to Jerusalem about the Question, where should always be some that are able to hear and determin the same.

Whatsoever care is taken, or ought to be taken, about matters of Discipline, yet, it is most certain, that the main, and principal thing to be cared for, and looked after, is matter of Doctrine: that mens Consciences be rightly instructed, otherwise no man can be saved.

What misery is come upon us, for many years past, for want of this care, we have seen by woful experience.

VERSE XIII. The Mandrakes give a smell, at our gates are all manner of pleasant fruits, both new and old, which I have laid up for thee, O my beloved!

THese are the words of Christ, which are of the nature of a promise to supply his Church with the variety of all pleasant fruits.

And first of all, he speaketh of the sweet∣ness of the Mandrakes, of which we read in Gen. 30.14. which were found by Reuben in the time of Wheat Harvest.

All that I gather from it is this. Reuben was the first born son of Jacob: which first born son was a type of Christ, the first born among many brethren.

Now the Mandrakes being brought by Reu∣ben to his Mother Leah, (which were very de∣lightful as it appears by Rachel) it sheweth unto us the Excellency of the fruits that come to us by Christ who is the first begotten of the dead: which are the fruits of his Death and Resurrection, manifested by the Preaching of the Gospel. Which are said to be pleasant

Fruits, meaning to the tender afflicted Con∣science.

The time when they appear so pleasant is, when the gates are opened: when the Gospel of Eternal life is opened and rightly applyed to the tender Conscience. These Fruits are said to be New and Old, not in respect of substance of Doctrine, but the variety.

And it being said, * 1.300 which I have laid up for thee my beloved, it sheweth, that all the secret Misteries of the Kingdom of Heaven, that have been hid from ages: are laid up on pur∣pose by Christ himself, to bestow upon those that put an high estimation upon them. And this I conceive to be the meaning of the words.

And the Reason why they are laid up only for such is, because the Misteries of the King∣dom of Heaven are of an Infinit value, there∣fore must not be bestowed upon those that will despise them: they are of so great a price that no man is able to put an estimate upon them, they are beyond Silver, Gold, and Rubies, and all things that can be de∣sired.

Now who can imagine that Jewels of such inestimable worth, * 1.301 shall be given to such that shall only Trample them under ther Feet? Therefore Christ hath laid them up for his beloved: Even for those that esteem of them most highly, above their appointed food.

Which openeth the cause, and sheweth us the Reason, why there are so few that are acquainted with the secrets of the word of God, that understand so little of the Misteries of the Kingdom of Heaven, it is not because Christ is not willing to open the Secrets, and reveal the Misteries, but the reason is, because men put no estimation upon them.

Christ hath laid up all manner of pleasant Fruits, hath abundance in store to bestow, of things both New and Old, upon all those that are willing to receive them: but no man cares for the taste of them.

The Mandrakes give a most Excellent smell: but no man careth for the scent. At wisdoms gates are all manner of pleasants Fruits, even those that heal the Nations, that save us from the Everlasting wrath of God: but we value them not, we look not after them, but set an higher estimation upon Transitory things that perish, then upon those Everlasting things, that shall never decay.

Just like unto Children, that more esteem of a Counter of little or no value at all; than of a rich Jewel that is of great price.

Therefore no man must blame the Lord Jesus Christ, but only himself, if he should one day see, many to come from the East and West, and sit down with Abraham, Isaac, and Jacob, in the Kingdom of the Father; and he him∣self to be thrust out.

If he should at the last day, for despising of the Gospel, be separated from the pre∣sence of the Lord (in whose presence there is fulness of joy) and should be driven to suffer the punishment of loss, and the punishment of sense for ever: yet I say, no man can com∣plain, or once open his mouth against the Lord Jesus Christ, who is willing to bestow all bles∣sings upon men, but they do not value them, nor esteem them.

All men will put a must, and necessity upon themselves in other matters, to rise early, and to go to bed late, and to eat the bread of carefulness: but scarce any man counts it a necessity to attend at the gates of wisdom, to seek after knowledg, to call and cry for under∣standing, without which every man must perish for evermore.

Learn we then (before it be too late) to put an high price upon the things of the Gospel, then shall the Mystery be opened to us, which is lock'd up and hid from the wicked despisers thereof. Which thing we can never do, un∣less we feel our need of the Gospel, and the Infinit worth that there is in it to serve our necessities.

Let us therefore learn to behold, the evil scent that our sins do cast into the nostrils of God, that we may be afflicted with the same: next, we must smell to the Mandrakes, which

are brought unto us by the first born. Then shall we find the blessedness that is at wisdoms gates, and begin to tast of the pleasant fruits of Christ death both New and Old: which are for all those, and only those that do esteem them, according as Christ says here, which I have laid up for thee, O my beloved.

CHAP. VIII.

VERSE I. O that thou wert as my brother, that suck∣ed the breasts of my Mother, when I should find thee without, I would kiss thee: yet I should not be despised.

THE Church hearing from Christ the Excellent things that are laid up for her, and only her which esteemeth of the same: wisheth that all those that live in the same Society with her, might partake of the same pleasant Fruits. Therefore she says, O that thou! meaning a visible brother unconverted, or the whole company of those that do dissent from her, in the true principles of faith and good works. Wert as my brother, that is, my natural brother in the faith. That sucked the breasts of my Mother: meaning Jerusalem which is above, the Free mother, and Mother of us all: which the Children of the bond-woman pertain not unto. These words amount

to as much as this, there is a difference be∣tween thy Mother, and my Mother: my Mo∣ther freely giveth the milk of the Gospel without the works of the Law: thy Mother giveth nothing without, but for the observance of the Law.

Now because she gendereth Children by the Law, therefore thou art not without, but un∣der the Law. If I could find thee without, that is to say the Law, or thine own opinion of Righteousness by the Law, then would I kiss thee; which meaneth, with the comforts of the Gospel: but because thou dependest upon the Law, thou therefore excludest thy self from the promises of God, and despisest me when I offer the kiss: but if I could find thee with∣out the Law, then would I kiss thee, yet I should not be despised.

This sheweth us, that there is a wonderful difference, between people that are born under the same Covenant of promise. The one she says, is my brother that sucked the breasts of my Mother: the other is but as Abraham said of his Wife, the Daughter of my Father but not the Daughter of my Mother. For it cannot be denied, but that they are the people of God visibly, to whom the Oracles of God are given: yet that doth not make them Chil∣dren of Adoption, unless they suck the breasts of the true Mother, whereby they learn the true knowledg and sense of the Scriptures.

Therefore she saith, O that thou wert as my brother that suck'd! Which sheweth, that they never yet tasted of the Teat.

The same thing must we also desire earnestly and heartily, for our brethren that live with us in the same visible Society which yet are averse to the faith of Christ. That if it be possible we might find them without, that so they being divorced from their opinion of Righteousness by the Law: we might freely bestow upon them a kiss by the Gospel with∣out being scorned, contemned, or despised.

This also sheweth us clearly what the con∣dition of the Gospel is, namely, to be with∣out the Law, to be found without our own works and righteousness, for mark it, if I should find thee without, then would I kiss thee: as much as to say, then would I, upon this only condition, Administer the the comforts of the Gospel unto thee. Nothing can be more clear to settle us in the ground of our faith, then what is here written.

Therefore when thou art afflicted for thy sin, and comest before God, thou must learn to believe in Christ, without and against the Law: and fully to perswade thy self, that the Gospel is thine because thou art without an opinion of the Law.

Then shalt thou be enabled and encouraged when thou comest before men: to live in the use and practise of the Law.

VERSE II. I would lead thee, and bring thee into my Mothers house, who would instruct me, I would cause thee to drink of spiced wine, of the juyce of my Pomegranate.

THese words set forth the kindness of the Church towards those that are coming on in the faith. I would lead thee, that is, if I could find thee without, I would guide thee, and become instrumental to bring thee, with Honour and Solemnity. Into my Mothers house, amongst the Spiritual people that belong to the Family of God, that are fill'd with Heavenly liquor, and are willing freely to bestow it: by whose acquaintance thy Con∣science should be covered with the voice of joy and gladness, for my Mother to whom I would bring thee, would instruct me. She changeth the person here to shew the unity that faith maketh amongst the Saints. I would cause thee to drink of spiced wine. I would cause

thee by Divine reasons and arguments, to re∣ceive, not only wine (without any thing to compound with it, meaning the Righteousness of a man only) but I would cause thee to drink of spiced Wine. Which is made more Excel∣lent by reason of art in mixture: even of the Righteousness of the Lord Jesus Christ, which being spiced and perfumed with the Merit of his Godhead, preserveth the Conscience from the wrath of God, and the fear of Eternal death.

This I would cause thee to drink of, even by a holy kind of violence and compulsion, that thou shouldest not forgo it. Which she calleth here the juyce of her Pomegranate, be∣cause it being freely bestowed upon the Church by Christ himself, she also freely giveth it, to all that are willing to receive it.

This sheweth us, what kindness those that are strong in the faith, ought to shew towards those poor wretches that are newly coming on. Even to take them as it were by the hand, and bring them into their Mothers house, to bring them acquainted with the Spiritual peo∣ple, that they may be well instructed in the Gospel, even to those that are fill'd with spiced wine, that have store of the juyce of the Pome∣granate, that are able by Divine arguments, and by a holy kind of violence, to fasten the words of Eternal life upon them.

All men must be willing, and no man must think himself too great or too good to stoop to help poor dejected creatures this way. Most men will be willing to discourse with those that are able and great in the Church that have least need of help: but what shall be come of poor silly creatures that are ignorant? Why should not poor people when they are found without, and much distressed (in con∣sideration of their own barreness, and by reason of the cross and great tribulations) be saluted with the kiss of the Gospel, (seeing it hath been and is the practise of the godly) rather then those that are better able to help themselves?

The want of this thing sheweth, that there are but a very few that do live in the right Practice of Piety.

VERSE III. His left hand should be under my head: and his right hand should embrace me.

THese words seem to prevent an objection that may be made by a Conscience in distress, for when once a man feeleth himself under the curse and in great tribulations, he begins to be afraid, and to cry out for help, What shall I do?

To this the Church answereth here after the manner of a Lover, his left hand shall be under my head, meaning his humanity. And his right hand shall embrace me, meaning his Divinity. She speaketh in the first person, but the whole company of believers are in∣cluded: being all one body by faith.

The Church teacheth this Divine and Hea∣venly art, how to unlade the Conscience of sins, burthens, cares and calamities, upon the humanity of Christ, who nail'd them all to his cross, and burried them in his grave; and how to receive the embraces of Christ from his Divinity, whereby he conquered all the ene∣mies of man.

After the same manner must we also learn and teach others, even when the Conscience is in distress, to unlade it by faith, upon Christs humanity: and when we stand in need of any help or succour, then by faith to receive it from the Divinity. Then shall we by the blessings of his left hand, be eased of our bur∣thens and sorrows: and by the blessings of his right hand, shall have a supply of all our wants from him.

VERSE IV. I charge you, O yee Daughters of Jerusa∣lem, that yee stir not up, nor awake my love, until he please.

THis charge is given by Christ to the Daughters of Jerusalem not to disturb the Bride, in this her holy faith and confidence, wherein she sweetly sleepeth and resteth se∣cure, in the promises contrary to reason: and not to awake her until himself please, which is never.

VERSE V. Who is this that cometh out of the wilder∣ness leaning upon her beloved?—

THese are the continued words of Christ, and so to the eight Verse. And it is a Note of admiration at the spouse, in that she leaneth upon Christ by faith in all the tribu∣lations that she meeteth with, in the wilder∣ness of this world: by which faith she also cometh out of them all.

She is not commended, nor admired at, for her Riches, Honour, Prosperity, and esteem amongst men: For in the wilderness she is commonly without all these things, being af∣flicted with Poverty, Reproach, and all manner of Calamities. Counted as an object, and as the off-scowring of all things.

Yet in that she doth not faint and pine away in this Condition, but humbleth and submitteth her self to the cross, and leaneth upon her beloved through faith, she is look't up∣on with a Note of admiration. Who is this? We see this then clear.

That at the self same time, that the Church is look't upon as an object of reproach, and of no esteeem by men of the World; she is

look't upon with admiration by the Lord Jesus Christ.

In that she is in the Wilderness, where she is afflicted: being without the glory of the World, she is despised of men, but in that she is not of∣fended at her condition, but leaneth upon her beloved by Faith, she is look't upon with admi∣ration by the Lord Jesus Christ. And the reason why she is so much admired is, because she fight∣eth with the word of God, against all enimies at once: she setteth the Gospel against all opposi∣tions; therefore Christ says here, Who is this? She hath not only Enemies without, but also within, she hath the World, the Flesh, and the Devil, yet with one weapon she over-comes them all, and that is Faith in her beloved.

Which consideration must wonderfully com∣fort all those poor wretches, which are much af∣flicted by men, that are despised and rejected of the World: who by reason of their blemishes and staines, or poverty, or any outward calamity, (which things are common in the Wilderness) are despised and reproached, and even utterly rejected of the World; yet, (in that they are willing to submit unto the Cross without being offended: to humble themselves and cleave to Christ by Faith) their comfort lies in this, that at the very same time that they are despised of men, they are look't upon with admiration by the Lord Jesus Christ. Which must encourage every man to submit himself to his Heavenly Father,

if he please to exercise him in such a condi∣tion.

This course must we also take, when the Conscience accuseth us, the Law threatneth, and we can apprehend nothing but death Eter∣nal: even then must we fall down before him confessing our sins, and hearken to the words of our Lord Jesus Christ, who at the very self same time that we humble our selves before him, doth speak good and comfortable words unto us, on purpose to draw us to himself; therefore must we hearken to him and believe his words, then shall we not only feed upon the hid Manna, that will comfort us in the wil∣derness: but also joyfully shall come forth of the wilderness leaning upon our beloved.

—I raised thee up under the apple-tree: there thy Mother brought thee forth, there she brought thee forth that bare thee.

These words shew how this faith and de∣pendance was wrought in the Church. I raised thee up under the Apple-tree. By the Apple∣tree is meant Christ himself. And it being said under the Apple-tree, it sheweth, that no man can be raised to any degree in the faith, without the fruits of the Tree.

And also that the fruits of Christs death and resurrection, do naturally and freely drop upon all those that are willing to sit under the Tree and receive them. By the Mother is here meant the Church, and by her bringing forth, regeneration, which new birth is under the Apple-tree: for there she brought thee forth that bare thee.

Now in that he says, I raised thee up, he distinguisheth himself from Moses or the Law; not but that Christ maketh use of the Law in the raising up of the Church, but in a dif∣ferent respect to those that do not rightly teach the Law.

Christ maketh use of the Law to humble the sinner, that it may be driven to Christ by faith, to be justified without the Law: but the Ministry of Moses, promiseth, justification and life to none but those that turn from sin Morally according to the the Terms of the Law: and herein lies the difference between the true and the false handling of the Law, and by this mark only, may we discern the voice of Christ, from the voice of Moses.

Now Moses casteth all men down, but raiseth up no man by his Ministry, because he setteth them not under the Heavenly Apple∣tree, but endeavoureth to raise them first by o∣ther fruit: therefore he maketh the heart of the righteous sad, whom the Lord hath not made sad.

But Christ casteth down all men by the Law, but raiseth them up again by his own fruits: even the fruits of the Heavenly Apple-tree. And after this manner doth the true Mother exercise all her Children by the Ministry.

First, she casteth them down by a right administration of Moses: next she raiseth them up again by Christ her Heavenly Apple-tree.

Thus must we also suffer our selves, to be hewen down by the Law, that we may be stripped of all our glory and boasting prin∣ciples: and also be willing to receive the fruit that droppeth from Christ our Heavenly Apple∣tree, that our Consciences may be healed of the guilt and filth of all our sins.

VERSE VI. Set me as a Seal upon thine heart, as a Signet upon thine Arm: for love is strong as death, jealousie is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement Flame.

THese words are not to be understood of the Churches speech to Christ as some imagine; but of Christs words to the Church.

Wherein he plainly instructeth her, how her faith and dependance shall be continued and strengthned. Which is thus, set me as a seal upon thine heart. Me, Meaning the promises of the Gospel. As a seal, that they may make an impression, and leave the print of it behind: such an impression that the word may be rooted and grounded in the Soul. And on thine arm, meaning the visible sign or seal, the Gospel be∣ing a double seal, the word and Sacraments: and all is to arm and prepare us against the evil day.

Then he gives the reason, for love is strong as death, by which he meaneth his own love. My love to thee is strong as death, therefore build upon it. For as death is of most invin∣cible strength which swalloweth up and over∣cometh all things, so saith Christ is my love to thee. So that the love of Christ, mani∣fested to us in the Preaching of the Gospel, being received by faith, swalloweth up Death, Hell, the Grave, the Curse: and briefly, all things else whatsoever, that may make us any way miserable. But jealousie is cruel as the Grave, meaning cruel to the spouse, when through the strength of Temptation she begins to Question the love of Christ to her, and grows jealous of the same: and can hardly be perswaded to the contrary, this wheresoever it reigneth is even as the Grave, which swal∣loweth up, and putteth an end to all the com∣forts

of man. The coals of it are coals of fire: Meaning that even as fire where it once catch∣eth, hath a most vehement Flame, so that if it be not suddenly quenched, it burneth up and consumeth all things: So it is with every de∣jected Soul, when once it begins to grow jealous of the love of God, and will not have the comforts of the Gospel to fasten upon it. So grievous a thing is unbelief, that where it is lodged: it burneth up and consumeth, all true opinions of God, and of his Holy Word.

Therefore, seeing our loving Lord Jesus Christ out of his wonderful care and love to us, to strengthen us in our faith, and to preserve us from this dreadful and bitter Temptation: says here, set me as a seal upon thine heart, let us suffer the Gospel to make an impression within us; and look upon it as the decree of Heaven that can never be changed. And see∣ing it must be as a Seal also upon our arm, let us never leave till we are able to find out the true Mystery, and meaning in the Sacraments, and to receive it by faith.

And seeing his love is so strong unto us as death, that putteth an end to all our discom∣forts whatsoever, let us never Question his favour, nor be jealous of his love any more, but let his word serve for all; So that although our Sins and Temptations are many, and our afflictions as great as any that are common to

man, yet as soon as we humble our selves be∣fore him, and call upon him in faith and con∣fidence; let us assure our selves, that he can look upon us no otherwise but as objects of his love, which love he having once set upon us, it continueth for ever, so that no afflictions whatsoever we meet with, must be an argu∣ment sufficient to disswade us from believing the same. According as here next follow∣eth.

VERSE VII. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be con∣temned.

IT is as much as if Christ had said this, the many afflictions that thou meetest with in this world be they ever so many, and like waters that do overflow, yet they cannot quench my love to thee. For I do not love thee for thy prosperity, and hate thee when thou art in in adversity as the world doth; but have chosen thee in the furnace of affliction, and came

down from Heaven on purpose, to carry thy sorrows, to bear thy burdens, and to help thee in all thy distresses. Therefore when afflictions come like floods, that would seem to drown all upon a suddain: yet they cannot drown my love to thee, which always remaineth one and the same.

These words are written on purpose for us to have recourse unto in time of distress, that when Satan leaveth no means unattempted, but useth all his skill to devour our faith: we might overcome him by these words of our beloved, by laying them up in our hearts as a most sure and certain creasure.

Now because the nature of man is proud, it is apt to make an Objection, as thus. If I were better qualified, then I might have more assurance of Christs love: to this Christ an∣swereth. If a man would give all all the sub∣stance of his House for love, meaning thereby to obtain Christs love, it would utterly be contemned; that is, of Christ.

Now by substance of the House, he mean∣eth, all works done in the flesh, none of all which can procure the love of God to a Soul: but are all utterly contemned and despised, the assurance there of being attained unto by faith alone.

These words therefore, must utterly con∣found all opinion of works within us, and de∣stroy all confidence in the flesh: and it being

the Gospel, it must teach us also, so to expound all those Texts of Scripture, that seem to attribute something to works in attaining to the love of Christ, that the sense may be agreeable to what is here writen.

VERSE VIII. We have a little Sister, and she hath 〈◊〉〈◊〉 breasts. What shall we do for our Sister in the day when she shall be spoken for?

THese are the words of the Church wherein she bemoaneth her little Sister, when the day comes that she is even ready for mar∣riage: what shall we do for her in the day when she shall be spoken for? We are not to under∣stand by the little Sister, only the Gentiles, (as the most do,) which then (when Solomon wrote this Book) were without the word: for then how shall it be understood now seeing the Gentiles are called? Therefore seeing this bemoaning of the little Sister is the voice of the Church in all ages: such a sense must be found as will agree to all times. Understand then by the little Sister, all those that are un∣learned in the Doctrine of the Gospel, whi∣ther

they be Jews or Gentiles, within the Pale of the Church, or without: all that belong to the Election of grace, and are yet uncall'd. All these are comprehended under the Title of the little Sister, which first or last, shall be spoken for. Little she is, not in number, but in regard of knowledg of the way to Life and Salvation.

A Sister she is, yet not of whole blood, she is Sister by the Father, but not by the Mother. For as Abraham had two Sons, which were brethren by the Father, but not by the Mother: So hath God Almighty two sorts of people in the world (and but two) which are brethren by generation, but not by regener∣tion. They are brethern by the Father, as proceeding all from Adam: but not brethren by the Mother, being not yet new born in the Church.

And therefore she says, she hath yet no breasts, that is, she hath not breasts of the true Mother, being not yet born. This little Sister she bewaileth and bemoaneth, not so much for the time present, as she doth in thinking on the day when she shall be spoken for. What shall we do for our little Sister in that day? Which bemoaning is always among the Godly in the Church, and will be to the end of the world. What shall I do for my Husband, my Wife, my Son, my Daughter, my Friend?

But what is meant here by the day when she shall be spoken for? [Quest.]

I answer, [Ans.] the spouseman is the Lord Jesus Christ himself, and the day when the little Sister is spoken for, is when she feeleth her con∣demnation by the Law. They and all they, that feel their condemnation by the Law: they and all they are spoken for by the Lord Jesus Christ. Now she bemoaneth her little Sister in this condition, what shall we do for her that she may be married to Christ? And in that she doth so bewail her, and make it her principal care to help her: it giveth us to un∣derstand this.

That the principal care of the true Church of God for her little Sister is, that as soon as she perceiveth her to be spoken for, or con∣demned by the Law: to make dilligent enquiry, how to give her in marriage to the Lord Jesus Christ.

And the Reason is first, because to Solem∣nize the Marriage between Christ and the Soul, is a work of the greatest difficulty that ever was, therefore the Church may well say, what shall we do for our little Sister in that day? And also it is the most destructive to Satans Kingdom of all things, and therefore the mar∣riage is most strongly opposed by the Devil and his Angels. But chiefly because, unless the Soul be married to Christ, the compound between the Conscience and the Law can never

be dissolved or untied: but the same bargain or Covenant, that was made with man at first remains in force, which bindeth all men to the penalty, which is to endure the wrath of God for ever.

This informeth us, that there are but a very few that pertain to the true Church of God, because there are so few that make it their principal care, to comfort their little Sister in the day of her distress. When she is afflicted with her sin, and feeleth her condemnation by the Law, and is much broken and distressed by reason of great tribulations, and by these things is spoken for by the Lord Jesus Christ, that she might be matched to himself: instead of making it the principal care, to give her in Marriage to the Son of God by faith alone, they endeavour with great earnestness to pre∣sent her to Christ by the works of the Law. Instead of dissolving the compound, and making void the Covenant, that was made with man at first, and matching the Soul to Christ in an Everlasting Covenant: that the guilt of her sin might be removed, and that she might be justified in the sight of God, they endeavour in the first place (as the only thing needful) to Solemnize the contract between her Conscience and the Law. Which is according to St. * 1.302 Pauls Allegory, but to present her an Adultress before God, for which sin, seeing she is sepa∣rated thereby from the true God: she is bound

in captivity under the guilt of sin, and is in bondage to Satan and the wrath of God for evermore.

All people therefore must learn from hence to imitate the true Church of God; which is to lay down the true grounds of consolation for their little Sister to rest on in the day of her distress, that as soon as she is spoken for and feeleth her condemnation by the Law, and that she hath no breasts of her own to nourish her in her misery; then to become in∣strumental to marry her to the Lord Jesus Christ by faith alone.

Now that the match may be made, and that she may be wedded to the Son of God, she must acknowledg her death by the Law, and aske forgiveness for her sins with a believing heart, * 1.303 then is she free (according to St. Paul) from her first Husband the Law, being dead unto it through faith in the Son of God. For in that she feeleth and confesseth her death by the Law: the Law is also become dead, having lost its power and dominion. Then may are assure her, that the compound (made with man at first) is dissolved, between the Conscience and the Law: and may also Solemnize the con∣tract between Christ and the Soul.

This is the duty we must all learn, for the helping and comforting of our little Sister, that she being so setled in the love of her Redeemer she may burst forth into love and all good works

amongst men. To teach this point aright, hath hath some difficulty in it, as appears by the moan she makes, what shall we do for her in that day, which sheweth, it requireth some skill: yet this was her practice and endeavour, as appeareth in the next words.

VERSE. IX. If she be a wall, we will build upon her a Palace of Silver: and if she be a door, we will inclose her with boards of Cedar.

WHich is as much as to say this, if she be a wall that setleth aright upon the founda∣tion laid in Sion, in the day that she is spoken for, and doth not turn aside to another founda∣tion: we will then build upon her; that is, upon her principles a Palace for the King to delight himself in. Which Palace or Spiritual house, cannot perfectly be finished until the full number of the Elect be call'd, * 1.304 until which time the true Church and every particular member thereof, according to his capacity laboureth in building. And it being said to be builded of Silver, it sheweth the matter that buildeth the Palace,

which is the Doctrine of the Gospel, which elsewhere is compar'd to Gold, * 1.305 Silver, and precious Stones, being pure and lasting, and things of inestimable worth. And further, if she be a dore, which is, that openeth to hear and receive the promise of Everlasting life, which is made to all those that are spoken for, which feel and confess their death by the Law; we will enclose her with boards of Cedar, she shall be safe in the Kings Place, where the King is always present.

VERSE X. I am a wall, and my breasts like Towers: then was I in his eyes as one that found Favour.

THe little Sister having heard that Christ by the Law bespeaketh her for himself, that she is not spoken to to be left under wrath and condemnation, but spoken for that she might be delivered from an opinion of righteousness by the Law, and might be married to Christ; this being the intent of the Spokesman, she con∣cludeth, I am a Wall. As soon as ever she understandeth the Office of the Law truly, it worketh in her a sence of Faith; (and so it in with all people;) for it is as much as to say,

then am I settled in mind, for as much as the Office of the Law is not to justifie, but to bring me to Christ, that I might be justified by Faith. And she further saith, my Breasts are like Towers; the one of my Breasts destroyeth my opinion of righteousness by the Law, the other of my Breasts giveth me Life everlasting without the Law. These she saith are as Towers or Castles of Defence, which are built to preserve the City from the Enemy. He that liveth in both these Towers, is safe from the malice of Satan, and wrath of God. This knowledge of Christ breaketh the head of Satan, and utterly abo∣blisheth his Kingdom, therefore she addeth, then was I in his Eyes as one that found favour; then, and not till then. The knowledge of the Gospel giveth us a certain evidence, that we are in God's favour. Mark this then well, that thou attainest not his favour by the Works of the Law, but only by Faith in Christ with∣out the Law; which Faith condemneth thee by the Law, and so destroyeth thine opinion of the Law, and giveth thee an assurance, that Christ is given most freely where that opinion is destroyed.

Learn thou then to believe, that Christ is given to thee, because, * 1.306 because thou feelest and confessest thy just condemnation by the Law: Then shalt thou also become a Wall, * 1.307 and thy Breasts like Towers. They that require no∣thing but Works in building the Wall, do daub but with untempered morter, which shall be

broken down, and they that daubed it. Learn thou then with Paul, even through the Law to become dead to the Law, that thou maist live unto God without the Law, then shalt thou be in his Eyes, as one that findeth favour.

VERSE XI. Solomon had a Vineyard at Baal-hammon, he let out the Vineyard unto keepers; every one for the fruit thereof, was to bring a thousand pieces of Silver.

CHrist in these words compares his own Vineyard, the Church, with the Vine∣yard of Solomon at Baalhamon, which formerly was his Father David's; who appointed Officers to look to his Vineyard, and to manure it, and to pay him an yearly Tribute for the same, * 1.308 and to retain part of the profit themselves. Now the Vineyard of our King Solomon is the House of Israel, * 1.309 the universal Church of Jews and Gentiles; and Baalhamon (which signifies the Owner of a multitude) sheweth the place where this Vineyard is planted, even amongst the multitudes of this World. He lets out his Vineyard also to Keepers, * 1.310 that is according to the Parable to Husbandmen, to manure it and dress it; and the reason rendered in the Parable

is, that they (meaning the Husbandmen, as well as himself) might receive the Fruits of the Vine∣yard, which is Life everlasting; and also to yield unto himself a continual Tribute, which is to render everlasting thanks and praises unto God, for his infinite mercies and loving kind∣ness to us, and to serve him with joyfulness all the days of our Lives, which is said here to be a thousand pieces of silver. And this is all that is expected from us by our Lord King Solomon. Now he sheweth in the next Words, there is great reason we should return him thanks and praise, for he says,

VERSE XII. My Vineyard which is mine, is before me;—

I Set mine Eyes upon it continually, and my care is always for it, and although I some∣times hide mine Eyes from it (seemingly for a time) yet I keep it night and day lest any hurt it. In answer to this, follows next the words of the Spouse:

—Thou (O Solomon) must have a Thousand,—

Which is an indefinite Speech, meaning, To thee, O Solomon, be all praise and thanks for evermore, for it is thy due; for thou art worthy to receive all glory, honour, and praise, for ever and ever. Where she attributeth to Christ all that he requireth of her, which is to sing everlasting praises to the honour of his name. Next follows the last words of the Bridegroom in this Song:

— And they that keep the fruit thereof two Hundred.

By which he meaneth also praises, which sheweth, he is so far from begrudging any one the Fruits of his Death and Resurrection, that whosoever is but willing to receive the same, shall have honour and praise for so doing; for they that keep the Fruit thereof must have two hundred, that is, they shall be crowned with everlasting praise and honour at the appearing of our Lord Jesus Christ.

This is a most wonderful comfort to all poor wretches, that almost all their Lives long are are oppressed with sins, sorrows, cares, crosses and calamities, which through manifold tempta∣tion, are continually in heaviness of heart: who if they are but willing to receive the fruits of the Vineyard, they shall have two hundred. They shall have honour and praise and glory

at the appearing of our Lord Jesus Christ. Next follow the words of the spouse which close up the whole Song.

VERSE XIII, & XIIII.

Thou that dwellest in the Gardens, the companions hearken to thy voice: cause me to hear it.

Make haste, my beloved, and be thou like to a Roe, or a young Hart upon the Moun∣tains of Spices.

VVHich words are a Prayer, wherein the Church calleth upon her be∣loved, not as the high and lofty one that doth inhabit Eternity: but she looketh upon him as one whose dwelling is in Sion, and whose delight is with the Sons of Men. O thou that dwellest in the Gardens! that are constant and resident with thy poor afflicted people. Thy companions hearken to thy voice, meaning those that are in Church fellowship, they hearken, but they do not understand. cause me to hear it, meaning the whole company of the Elect, who must all be united through faith into one body and spiritual communion. Make haste my beloved, my earnest desire is that this thing be speedily accomplished: that even

as the Roe or young hart doth speedily skip over the Mountains where spices grow, So do thou spee∣dily destroy all those Mountains in man that produce fruitlesness and barrenness, that the spices of the Gospel may enter into the hearts of all thine Elect: that the guilt of sin may be removed, the reign of sin subdued, that all afflictions may be sanctified, and the whole uni∣versal Church may be armed and fortified against all the assaults of Satan in this life, and may receive Eternal glory in the life to come.

FINIS.

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Notes

• * 1.1

  2 Sam. ••.
• * 1.2

  Deut. 10. Rev. 19.
• * 1.3

  1 Kin. 11.4.
• * 1.4

  Rom. 7.
• * 1.5

  2 Sam. 14.23.
• * 1.6

  Gen. 3••.55.
• * 1.7

  Heb. 11.5.
• * 1.8

  Psal. 2.12.
• * 1.9

  2 Cor. 13.12. 1 Thes. 5.26.
• * 1.10

  Prov. 27.6. Can. 5.16.
• * 1.11

  1 Tim. 5.
• * 1.12

  Psal. 104.15.
• * 1.13

  Exod. 20.30.
• * 1.14

  Esth. 2.12.
• * 1.15

  Psal. 45.
• * 1.16

  Psal. 45.
• * 1.17

  John 12.
• * 1.18

  2 Cor. 11.2.
• * 1.19

  Rom. 3.21.
• * 1.20

  Mat. 5.19.
• * 1.21

  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.
• * 1.22

  John 8.
• * 1.23

  2 Kin. 6.12.
• * 1.24

  Isa, 26.
• * 1.25

  John. 14.2.
• * 1.26

  Isa. 33.17.
• * 1.27

  Mat. 11.27.
• * 1.28

  Deut. 17.
• * 1.29

  Heb. 12.
• * 1.30

  Jer. 8.21.
• * 1.31

  Job 30.30.
• * 1.32

  Gal. 4.25.
• * 1.33

  Gal. 4.
• * 1.34

  Gen. 25.13.
• * 1.35

  Song 3.
• * 1.36

  Exod. 26.
• * 1.37

  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.
• * 1.38

  1 Sam. 1.
• * 1.39

  Mat. 28.
• * 1.40

  Isa. 40.
• * 1.41

  1 Kin. 28.
• * 1.42

  Job 39.
• * 1.43

  Zac. 10.3.
• * 1.44

  1 Cor. 3.12. Isa. 54.12.
• * 1.45

  Rev. 21.19.
• * 1.46

  Isa. 50.
• * 1.47

  Eze. 16.10.
• * 1.48

  Isa. 26.
• * 1.49

  1 Cor. 3.
• * 1.50

  Rev. 21.
• * 1.51

  Exod. 30.23.
• * 1.52

  Jos. 15.
• * 1.53

  Esa. 62.2.
• * 1.54

  Rom. 7.
• * 1.55

  Esa. 47.19.
• * 1.56

  1 Tim. 3.15.
• * 1.57

  Isa. 44.40. Isa. 20.
• * 1.58

  Psal. 2.
• * 1.59

  Esa. 35.1.
• * 1.60

  Esa. 65.10.
• * 1.61

  Hos. 14.5.
• * 1.62

  Mat. 6.28.
• * 1.63

  Esa. 65.10.
• * 1.64

  Rev. 18.
• * 1.65

  Esa. 54.4.
• * 1.66

  Esa. 35, 2.
• * 1.67

  Joh. 3.
• * 1.68

  Esa. 4.
• * 1.69

  Joh. 1.31.
• * 1.70

  Mar. 1.
• * 1.71

  Job. 1.31.
• * 1.72

  Pro. 9.
• * 1.73

  Psal. 20 6.
• * 1.74

  Psal. 45.
• * 1.75

  Job. 10.
• * 1.76

  Num. 24.
• * 1.77

  Isa. 35.10.
• * 1.78

  Deu. 18.
• * 1.79

  Judg. 9.
• * 1.80

  Cer. 10.4.
• * 1.81

  Ex. 33.22.
• * 1.82

  Exod. 34.
• * 1.83

  By the first principle in Doctrine understand the first ground, that is, layed to encourage thee to be lieve in Christ.
• * 1.84

  Mat: 7.
• * 1.85

  Psal. 23.
• * 1.86

  2 Pet. 1.19.
• * 1.87

  Psal. 23.
• * 1.88

  2 Sam. 2.29.
• * 1.89

  2 Chro. 32.6. Neb. 8.1.3.
• * 1.90

  Isa. 21.
• * 1.91

  Ver. 6.
• * 1.92

  Num. 13.22.
• * 1.93

  Psal. 10.8.9.
• * 1.94

  Psal. 35.
• * 1.95

  Esa. 35.1.
• * 1.96

  Rev. 8.3.
• * 1.97

  Deut. 8.2.
• * 1.98

  Psal. 141.2.
• * 1.99

  Exod. 30.32, 37.
• * 1.100

  2 Chro. 10.4, 5.
• * 1.101

  Esa. 28.20.
• * 1.102

  Eph. 4.8 12.
• * 1.103

  Psal. 9.••
• * 1.104

  Gal. 2.9.
• * 1.105

  Rev. 3.12.
• * 1.106

  1 Pet. 25.
• * 1.107

  Mar. 12.28. Hos. 13.4. Esa. 43.11. Thou shalt know no God but me, for there is no Saviour besides me.
• * 1.108

  Rom. 3.21. This seem∣eth to be the mean∣ing also of Paul: I through the Law am dead to the Law. Gal. 2.19. Gen. 19.17. 1 Sam. 20.38. He that will spirit∣ually per∣form the Law must wholly re∣nounce it in the mat∣ter of justi∣fication. Esa. 40.
• * 1.109

  Pro. 25.4.
• * 1.110

  2 Tim. 2.20.
• * 1.111

  1 Cor. 29.2.
• * 1.112

  1 Chro. 22.5.
• * 1.113

  Exod. 25.22.
• * 1.114

  Mat. 28.
• * 1.115

  Rev. 21.3.
• * 1.116

  Cor. 2.6.
• * 1.117

  Heb. 11.4. Deut. 14.23. Rom. 15.8.
• * 1.118

  Exod. 12.23.
• * 1.119

  Joh. 1.31. Luk. 22.20.
• * 1.120

  Psal. 147. Rom. 3. Acts 10.17.13, 24.
• * 1.121

  Gal. 4.5. Rom. 8.3. Heb. 2.14. Hos. 13.14 Joh. 3.16.
• * 1.122

  Gal. 4.26.
• * 1.123

  1 Kings.
• * 1.124

  Rev. 18.
• * 1.125

  Heb. 2.
• * 1.126

  2 Acts 36.
• * 1.127

  Tit. 3.8.
• * 1.128

  Ezek. 5.1, 12.
• * 1.129

  Num. 32 39.
• * 1.130

  Esa. 40.9.
• * 1.131

  Hos. 9.11.
• * 1.132

  Esa. 60.
• * 1.133

  Psal. 132.5.
• * 1.134

  Lam. 1.14.
• * 1.135

  Lam. 5.5.
• * 1.136

  1 Sam. 5.7.
• * 1.137

  1 Cro. 11.5.
• * 1.138

  2 Cron. 23.9.
• * 1.139

  1 Cron. 11.10.
• * 1.140

  Eze. 23.3.
• * 1.141

  Esa. 28.9.
• * 1.142

  Jud. 3.3, 5.
• * 1.143

  2 King. 1 9.
• * 1.144

  2 King. 18.
• * 1.145

  Deut. 3.
• * 1.146

  Psal. 57.
• * 1.147

  Esa. 34.
• * 1.148

  Ver. 11.
• * 1.149

  Esa. 34.14.
• * 1.150

  Ver. 14.
• * 1.151

  Rev. 18.2.
• * 1.152

  Psal. 10.9, 10.
• * 1.153

  Jer. 13.23.
• * 1.154

  Exod. 30.
• * 1.155

  Exod. 30.23.
• * 1.156

  Exod. 30.33, 37.
• * 1.157

  Hos. 14.
• * 1.158

  Esa. 27.
• * 1.159

  Psal. 87.2.
• * 1.160

  Joh. 7.
• * 1.161

  1 Cro. 2.8.
• * 1.162

  Esa. 22.
• * 1.163

  Rev. 3.7.
• * 1.164

  Exod. 30.
• * 1.165

  Psal. 45.
• * 1.166

  Esa. 61.11.
• * 1.167

  Joh. 15.
• * 1.168

  Psal. 84.
• * 1.169

  Esa. 41.18.
• * 1.170

  Esa. 51.3.
• * 1.171

  Gen. 2.10.
• * 1.172

  Esa. 35.7.
• * 1.173

  Rev. 22.
• * 1.174

  Rev. 3.21.
• * 1.175

  Eze. 47.
• * 1.176

  Job. 6.
• * 1.177

  Esa. 53.11.
• * 1.178

  Heb. 10.1, 9, 19, 20.
• * 1.179

  Rom. 6.
• * 1.180

  Rom. 6.
• * 1.181

  Rom. 6.9.
• * 1.182

  Rev. 1.
• * 1.183

  Rev. 2.4.
• * 1.184

  Joh. 6.54.
• * 1.185

  Mat. 11.27.
• * 1.186

  Mat. 5.22. Rom. 3.10, 11, 12. Rom. 3.21, 22.
• * 1.187

  Rom. 4.2, 3.
• * 1.188

  Phil. 3.3, 8, 9. Phil. 3.4.
• * 1.189

  Eph. 2.15.
• * 1.190

  2 Cro. 5.19, 20.
• * 1.191

  1 Cor. 11.
• * 1.192

  Deut. 32.
• * 1.193

  Col. 2.14.
• * 1.194

  Joh. 9.31.
• * 1.195

  1 Tim. 1.9.
• * 1.196

  Joh. 1••
• * 1.197

  Rom. 3.28.
• * 1.198

  Rom. 2.13.
• * 1.199

  Rom. 3.10. Which is not to be understood of an out∣side con∣fession but such as a∣riseth from the sight of sin and hope of mercy.
• * 1.200

  Rom. 3.21.
• * 1.201

  Rom. 2.13.
• * 1.202

  Rev. 22.
• * 1.203

  Luk. 1.
• * 1.204

  Exod. 30.
• * 1.205

  Esa. 22.22.
• * 1.206

  Faith driv∣eth us to that right∣eousness that is re∣required by the first Command∣ment. See Song 3d. Verse 10.
• * 1.207

  Cor. 2.3.
• * 1.208

  Esa. 2.
• * 1.209

  Gen. 38.16.
• * 1.210

  Esa. 62.
• * 1.211

  Psal. 59.6
• * 1.212

  Joh. 8.21.
• * 1.213

  Rev. 9.32.
• * 1.214

  Heb. 11.1.
• * 1.215

  Rev. 19.8.
• * 1.216

  Esa. 63.1, 2.
• * 1.217

  Cor. 5.21.
• * 1.218

  Num. 2.
• * 1.219

  1 Cor. 11.3.
• * 1.220

  Acts 17.29.
• * 1.221

  Luke 1.33.
• * 1.222

  Psal. 45.13.
• * 1.223

  Psal. 33, 13, 18, 34, 15.
• * 1.224

  Esa. 63.9.
• * 1.225

  Esa. 50.
• * 1.226

  Mat. 26.
• * 1.227

  Psal. 145.
• * 1.228

  Joh. 5.19.
• * 1.229

  2 Thes. 2 13.
• * 1.230

  Joh. 12 44.
• * 1.231

  Joh. 16.
• * 1.232

  Rev. 21.5.
• * 1.233

  The Cove∣nant of grace ma∣keth the significati∣on of the terms of the Law to be new.
• * 1.234

  When Mo∣ses saith, Lev. 18.5. do this and live, he speaketh of the old sig∣nification of the terms of the Law do it in thine own person, ac∣cording to the Cove∣nant made in Horeb. Exod. 20. But when Moses speaketh of the righte∣ousness of faith. Deut. 30.14. Which he calleth also also the keeping of the com∣mandments Ver. 10.11. Rev. 22. He speak∣eth of the new signi∣fication of the terms of the Law according to the Covenant made in the Land of Moab. Deut. 29. Ver. 1. The first of these pertains to the self justiciary, the latter to the broken hearted.
• * 1.235

  Gen. 17.7.
• * 1.236

  Rom. 4.
• * 1.237

  Exod. 12.13.
• * 1.238

  Luk. 22.
• * 1.239

  Rom. 3.5.
• * 1.240

  Joh. 15.16.
• * 1.241

  Esa. 43.1. Psal. 50.7.
• * 1.242

  Psal. 48.2.
• * 1.243

  Rom. 7.
• * 1.244

  They that glory in the Law are condemned by the Law.
• * 1.245

  Gen. 25.
• * 1.246

  Psal. 45.
• * 1.247

  Eph. 4.
• * 1.248

  Rev. 18.
• * 1.249

  Ʋnderstand this no ne∣cessity only in the mat∣ter of justi∣fication.
• * 1.250

  Gal. 4.26.
• * 1.251

  Psal. 32.1, 2.
• * 1.252

  Eze. 16.
• * 1.253

  Exod. 1.32.
• * 1.254

  Rom. 9.32.
• * 1.255

  It is the duty of all men to live in obedience to the Law, but to seek for a Christ in the Law is to deny the Gospel.
• * 1.256

  Joh. 3.
• * 1.257

  Acts 2.37.
• * 1.258

  Rom. 9.30.
• * 1.259

  Gen. 1.
• * 1.260

  Mal. 4.
• * 1.261

  Psal 19.10 Esa. 40.4. Song 4.13 Joh. 15.1.
• * 1.262

  Heb. 7.
• * 1.263

  The extent of the prin∣ciples of all Heriticks, Sects, and Seducers, being right∣ly examin∣ed they will be found to clash against the Gospel in the Do∣ctrine of justificati∣on.
• * 1.264

  Song 3.10.
• * 1.265

  Hos. 13.4.
• * 1.266

  Mark. 12.29.
• * 1.267

  This point rightly un∣derstood draweth us into the practise of all good works, be∣cause it unbindeth us from the rigour of the Law, and filleth the mind and Conscience with the love of God, which is the ground of all obedience.
• * 1.268

  Psal. 45.
• * 1.269

  Col. 2.
• * 1.270

  Eph. 4.
• * 1.271

  Gal. 5.1.
• * 1.272

  Hos. 9.11.
• * 1.273

  Rev. 12.
• * 1.274

  Joh. 7.
• * 1.275

  2 Cor. 9.17. 1 King. 7.7.
• * 1.276

  Charity hath no place in matters of the first Table: but God and his word must only be stuck unto.
• * 1.277

  Gal. 2.5.
• * 1.278

  In matters of the se∣cond Table Charity hath the prehemi∣nency.
• * 1.279

  1 Cor. 11.19. Note from hence the temper of St. Paul's Spirit, to∣wards those of whom he had any hopes, and what his carriage was to win them to Christ.
• * 1.280

  Num. 21.26.
• * 1.281

  Eze. 47.8.9.
• * 1.282

  Joh. 21.
• * 1.283

  1 Kin. 7.2.
• * 1.284

  1 Kin. 1••.17.
• * 1.285

  Esa. 7.
• * 1.286

  1 Kin. 18.9.
• * 1.287

  Sam. 25.2. Esa. 33.9. Esa. 35.
• * 1.288

  The Church avoideth vain jang∣lings about the Law and her own sup∣posed works.
• * 1.289

  Tit. 3.9.
• * 1.290

  Jude 1.
• * 1.291

  Rom. 14.
• * 1.292

  Every man must be strong to defend the Gospel.
• * 1.293

  That is a∣bout an opinion of her suppo∣sed works, which be∣cause she priceth so high, there∣fore they are naught.
• * 1.294

  Psal. 92.12.
• * 1.295

  Eze. 41.18.
• * 1.296

  The Church perceiving Christ to peep after her who is despised in her own eyes: and commend her so much, yieldeth her self wholy unto him, and so the match is made be∣tween Christ and the Soul.
• * 1.297

  Moses saith do it and live, but break it and die: which nei∣ther plow∣eth nor soweth: therefore without Christ Moses is a destroyer: because the promise being made to doing, all men naturally think to obtain it that way; But Christ saith thou hast sinned and art deprived of the glory of God: and calleth us to believe the same, and to fly to himself by faith and confession.
• * 1.298

  Esa. 1.
• * 1.299

  Joh. 15.
• * 1.300

  Note.
• * 1.301

  Prov. 3.15.
• * 1.302

  Rom. 7.
• * 1.303

  Rom. 7.
• * 1.304

  Heb. 11.
• * 1.305

  1 Cor. 3.
• * 1.306

  Ezek. 13.10.
• * 1.307

  Ezek. 13.14, 15.
• * 1.308

  1 Chro. 24.
• * 1.309

  Isa. 5.
• * 1.310

  Mat. 21.34.