A COMMENTARY UPON THE CANTICLE OF CANTICLES, WRITten first in Italian by Antonio Brucioli, and now translated into English by Th. james fellow of New college in Oxford.  
Greater is he that prophesieth, than he that speaketh divers tongues, except he expound it, that the Church may receive edification.  1. Cor. 14. v. 4. 
Come and eat of my meat, and drink of the wine that I have drawn.  Prov. 9 v. 5. 
LONDON Printed by R. F. for Tho. man.. 1598.   

TO THE RIGHT HONOURABLE SIR THOmas Egerton Knight, Lord Keeper of the great seal of England, Thomas james wisheth increase of health, wealth and prosperity in this life, and endless joy, happiness & immortality in the life to come.  
SAint Hierome complained of the multitude and abuse of writers in his time. Solomon to show the vanity of men in writing of books, beginneth one of his books with Vanity. Vanity of vanities (saith Solomon the Preacher) vanity of vanities, and all is but vanity: and as he beginneth his book so he endeth it, as if from the beginning unto the ending, ●here were nothing but vanity in all other books, the holy Scripture only excepted, no part or parcel whereof may be guilty of the least thought of vanity in the world; the holy Ghost being in the holy scripture as the soul is in the body, all in all, and all in every part. And therefore in the later end of his book to lead us unto the beginning of true wisdom, he pricketh men forward and exhorteth them to the diligent reading of God's words, the words of truth, by comparing them unto pricks and nails fastened by the masters of the assemblies. To avoid Saint Hieromes complaint, & follow salomon's godly exhortation, the Author of this present treatise upon the Canticles, did exercise himself from his infancy in the study of God's word, the which he read so earnestly and eagerly, as if (as Saint Austin saith) he could never have read it sufficiently, though h● should have begun never so soon, and lived never so long. But finding the scriptures by his own experience so written in diverse places (though all Scripture be written for our instruction) as if i● were not written, as it was said of certain books of Aristotle: in so much that when the Eunuch readeth, Philip had need to stand by & interpret. He thought it good, for the good of the Church and glory of God, to bestow the greatest part of his time, partly in translating the Bible into his mother tongue (which he did most exactly) partly in writing such a commentary upon the Bible, as might in doubtful and hard places fully satisfy and content the mind of the religious reader. Now there are many which have written upon the Bible learned and godly commentaries in all tongues & languages, many more now (thanks be to God) in these later days, them in former times: but of all late writers, there is none (for any that I have seen or heard) which may be compared with this Brucioli, for absolute and exquisite knowledge in the tongues, great reading in the Fathers, shortness and plainness in delivering of the meaning of the holy Ghost, and last of all such soundness in Religion, & integrity of doctrine, as may seem admirable in any man, but in Brucioli and Italian, wonderful beyond the degree of● admiration. For surely as it seemed stranger unto the jews, that out of Galilee should come any good: so it is no less stranges unto some, that Italy should afford us any good; Italy being the cage of uncleanness, and seat of Antichrist. But God, the God of the Gentiles as well as of the jews, the God of Italians as of Englishmen, no accepter of persons, or respecter of place, hath even in Italy many (peradventure thousands) which have not bowed their knees unto Baal, electing some out of each nation & country, to make up the sum of his elect. Now as God in his mercy hath stirred up some to defend his glory in other countries, so hath he raised up this Brucioli to be a principal setter forth of his glory in Italy, which that man of sin the Roman Antichrist perceiving, hath therefore laboured to suppress and abolish his painful labours: but man purposeth and God disposeth. For as they have been forbidden twice, so twice have they been printed, and that in no other place than Venice, dedicated to men of the contrary religion, which (it should seem) he professed, and submitted to the censure of our holy mother the Church: provided that out of the Scriptures and Fathers they should be able to refute his doctrine, which out of them both he had most learnedly compiled. The time wherein he lived I find not certainly set down of any: but this is most certain, that he lived about the time of Conradus Pellicanus, some 70 or 80 years ago, and that Pelican did very much profit himself by Brucioli, or Brucioli by pelicans writings: which is the more probable, by how much the more Brucioli hath in his Commentary, besides that which is out of Pelican translated into his books word for word in diverse places. The order & method which he observed in his Commentary is such as deserveth to be imitated of all men that labour in this business, in easy and facile places of the Bible, either to be altogether silent, or very short and brief: in harder places to be more plentiful and copious, in no place spending paper and ink in idle and unprofitable questions, such as tend not to edification. As to dispute the case in this Commentary upon the Canticles, whether of the three books which Solomon wrote, he wrote the Canticles in the first or second place, as the jews imagine, or last of all, as all the Latin writers do consent. Whether there be more persons than four, or whether this book be meant literally of Pharaohs daughter, or mystically of the Church: these questions being far above the reach of the common sort of people, he omitteth purposely. And because all writers with one voice consent that the Church is meant by the Spouse, he so taketh it without any further ado, instructing us in these points of religion, necessary to be taught of him and understood of us. That the Church here militant consisteth of two parts, a visible and an invisible: that in the Church Christ must bear rule, and not Peter; that God's word must be heard, and not men's traditions: finally he teacheth us the necessity of faith, and fruit of good works: these are the principal points which he handleth in this book, every where joining with them matter of comfort and exhortation: and thus much for Brucioli and his Commentary. Now for myself and my translation, I could have wished that others which have the gift of interpretation, would have taken the work in hand, but seeing they have been slack in this business, I have for that exceeding great love which I bear unto t●● works of this learned man, a stranger, but not from the faith, translated this book of the Canticles, with that mind which he wrote it, to the glory of God and benefit of his Church. In translating of it I have not yielded word for word, but sense for sense, and sentence for sentence. For the text I have not followed mine Author, but taken the authorized translation in our English Bibles, for that it is a matter of great difficulty, and not for a young man to translate: and is beside warranted by Fulke against the Papists, and learned Master Hooker against our adversaries at home; only I have noted the differences which are not many, either by the side of the book, or in the text of the Commentary. This small labour of mine, I am bold to present unto your Lordship (right Honourable.) Others for other respects, out of the treasures of their wits and industries, have presented you with greater volumes: myself being young in years and poor in wit, do offer up into your hands, all that I have as yet provided, which is at the most but a poor Orphan's mite. Which I do in this respect only; for that honourable regard which your Lordship hath of learning & religion, which are the loadstones to draw the hearts of men unto you. For which cause myself being as yet unknown unto your Lordship, am moved to sue unto the same for protection; for protection for myself, and defence for mine Author, a mere stranger; the title of your office and virtuous disposition to others doth promise us great comfort. For seeing God hath made you a Keeper, and that as it is here in the Canticles, of many vines, and that you have kept your vines so, that of the fruit thereof hath been made wine right comfortable unto many drooping hearts in this land, what remaineth there in me, but to be confident in your honours kind acceptance of this book, and to beseech God the true keeper of Israel, which neither slumbereth nor sleepeth, long to preserve your Honour in health, to the maintenance of learning and religion, the preservation of her Majesty, and universal good of this land.  
Your Honours in all duty, Thomas james.   

The Translator to the courteous and Christian Reader.  
A Christian I presume thou art that readest this book, courteous I call thee, because I hope to find thee so: it is as much as I desire, and surely no less doth mine Author deserve His name is Brucioli, by birth an Italian, his country (as I guess) Florence, and therefore a stranger; if a stranger, entreat him as a stranger, that is, gently & kindly, and know that it is thy duty, if it be not thy courtesy so to do: for there is a duty which belongeth unto strangers, commanded in the Law, and commended in the Gospel. As a stranger by birth, so good must be done unto him in general, but as he is not a stranger from the faith, so we are bound to show him special favour: for so the Apostle S. Paul● willeth us for to do; Do good (saith he) unto all men, but especially or chiefly to those which are of the household of faith. Of this household was Brucioli, and not of that other household of good works, where none but merit-mongers and superarrogant or superogating Papists dwell. Read his Commentary, and thou wilt confess as much: there is often mention of faith, of justification by faith only, of faith and justification by imputation: still faith comes in, as if our actions were as insipid and unpleasant without faith, as the old sacrifices were unsavoury without salt. The Law requireth salt in all sacrifices, Brucioli requireth faith in every action: he maketh it the subject of his discourse, brings it in in every chapter, in every page, yea almost in every line, as if it were the centre whereunto all the lines of his commentary must of force have been drawn. Embrace his book therefore in thine hands, and entertain his doctrine into thine heart. Scorn him not because he is not attired after the fine Italian fashion, for this were to accept of him for his good apparel and not for his good parts, which Saint james noted for a fault in the jews. Brucioli is now in England & not in Italy, & therefore must be content with such apparel as our country affords, he hath the best that could be gotten for him, for indeed it is all that could be gotten, either he must have this or none, & better this then none, for I hope it is good & strong, though it be not very costly & fine: the finest threads be not ever the best, for them spiders would undo weavers & spinners, & be set a work more than they be, & yet I cannot say but they work too fast many times: but alas it is in sucking sour out of sweet, & drawing forth poison from honey. These creatures I do not like, the Lion naturally hateth the mouse, the sheep a wolf, & naturally I do abhor these men from my very heart, & therefore if any spider come upon my book, it shall be lawful for any man either to sweep, or else to blow him away, for he is but a light person of himself, and easily blown away that spendeth his time in this sort, how heavy soever he prove to others. They say there be no spiders in Ireland, their houses are built of such a wood as breedeth none: O that England were as Ireland in this respect, and that all our houses were built of this kind of timber, then would the house of God go better forward than it doth, and we should be fit men to be temples of the holy Ghost then we are: but now the world is as full of these wicked creatures, as ever Egypt swarmed with frogs: there was no house, no place in Egypt but there were frogs to be found: there is no place, no house almost in England where there are not some of these venomous spiders to be found: a man shall find them every wherein city & fields, in beds and at board, in court & country. If a young man write, they say his head is too green: if an old man, they say his best is past: if a man of middle age, they say at that time his body is more fit for action, than his mind is apt to contemplation: so that neither old, nor young, nor middle aged writers can please them, & no marvel, for I think they cannot please themselves. But chief these spider-catching Zoilusses do shoot the venom of their tongues against painful translators of books which seek other men's profits, & not their own, reaping not the fruit of that which they have sown, and like candles spending themselves to give others light. But what saith M. Momus with his crew of carping knights, these men mar all with their translations, it was never well with us (that is, that are learned) since so many books were translated into english, their labour were better spared than employed, they corrupt books, misinterpret writers, are enemies unto the common wealth, & enemies to all good learning. If this be all they have to say, they say in word somewhat, in effect nothing: for either they take that for a salt, which is not so indeed, or else they know not how to distinguish the abuse from the thing, & so speak against they know not what. Translators have their faults & abuses as well as other men, as when they translate foolish & unprofitable, or wicked & ungodly books, or else mistranslate & misinterpret books, and then the abuse proceedeth either of malice or of ignorance: if of malice their reproof is just; if of ignorance, blame them not, unless it be affected: for the best that is may miss in a strange language, when no man knoweth all in his own tongue. And thus far reacheth their complaint against the abuse of translations, which may in no wise be excused. As for the harm that cometh by making learning too common, men of common judgement may by vulgar examples easily refute them. The sun & moon, fire and water are profitable, & yet common: the Philosopher saith, Bonum quò communius, eò melius: good the commoner it is, the better it is: if it be true in philosophy, it is true in divinity, & therefore S. Paul wisheth that all men were learned as he was, and that all men could speak with divers tongues as he did, etc. I would that these men which think they have S. Paul's learning, had S Paul's zeal (so it were according to knowledge) to seek other men's good and not their own; for now merchants do not monopolize the goods of a city more than these do appropriate unto themselves the learning of whole universities, & when they have it, what do they with it, but keep it unto themselves? Because I would not be of this odious sect of men (most courteous & Christian reader) I have at vacant times translated according to that measure of knowledge which God hath given me, both this book and some others, as the history of the jesuits, & Moral Philosophy of the Stoics, which with permission of my superiors, I mean shortly to publish, if God will, and health permit me so to do. Take this book in good part: accept of my good will, fault pardon & amend, whether they be the Printers or the translators: the preface is the Authors & not mine, it escaped both me & the Printer before I was aware, the rest read corrected in the latter end of the book.   

The Preface to the Book.  
THis book of the Canticles is a holy and admirable book, very spiritual, full of mysteries and most hidden senses; whereby it is most evident, that they have been not a little deceived, which go about to diminish the credit and authority thereof: for because herein are contained, sundry interchangeable discourses, and dialogues of mutual love between the bride and the bridegroom, therefore forsooth have they thought it good to call this book in question; as if it were not an usual matter with the holy Ghost in the holy Scripture, to set down the sincere and unfeigned love of God and the Church, under the figure of chaste and holy wedlock: as also to discover the force of wickedness and Idolatry, by the similitude of the adulterous woman, as it is to be seen in the second and third of jeremy, and in the sixteenth Chapter of Ezechiel. Besides all this, there are certain places in this book, whereby no otherwise then as it were by certain beams and lights, this point is made so clear and manifest, that we may very well say without any manner of doubt or wavering at all, that this Treatise is not carnally and literally, but spiritually and mystically to be understood. In such sort, that I hold this for an unfallible and certain truth, that there are comprehended and contained in this small book, the exceeding great affection and love of our Lord jesus Christ, and the holy Church of the faithful believers, the necessary use of the word of God, the profit and pleasantness thereof, the efficacy of faith, and heat of charity. Furthermore we learn to know what are the operations of the spirit, and what are the works of the flesh: & briefly, that which doth any manner of way concern or respect the Church; and all this, under the figurative talk and communication between the Bridegroom and the Spouse. Now Christ is the Bridegroom, as it is in the 3. of john verse 29. He that hath the bride, is the bridegroom, and the Church is his spouse. Hosea Chapter 2. Thou shalt call me Ishi or my husband, & I will marry thee unto me for ever. And this spouse is attended on with her young maidens, that is to say, with the particular souls of the faithful, which do follow after the odoriferous and savoury ointments of our Saviour jesus Christ. And the bridegroom likewise hath his friends that do follow & accompany him, to wit, the true Bishops, & sincere preachers of the word of God, which he calls unto him to eat & drink, & make merry with him. These men hear the voice of the Church, that is to say, the words of Christ. Nevertheless, this is not so to be understood, but that all the faithful may rightly term themselves friends of the bridegroom. The title or inscription is the Song of Songs, as if therein were contained songs which did far exceed all other songs, in plenty of holy mysteries, and they are called the songs of Solomon, or salomon's songs, because he writ them being inspired by the holy Ghost of the true Solomon jesus Christ. We read of many Canticles or songs in the scripture, as the song of Moses, Deborah, josua, Anna, David, Abacuch, and others, but this book compriseth not one only song which Solomon song, but there are many songs herein contained, all written in one book, but concerning one matter, and one argument; wherein are expressed most truly the charity, faith, love, joy, delights, and diverse kinds of benefits (not without vehement & earnest affections) wherewith our most loving & merciful redeemer doth follow his elect with inexplicable graces, by the grace & favour of the almighty God. So that they being stirred up by the holy Ghost, do with certain unspeakable affections of love, regard, behold, and approach near unto the divine grace and bounty of God: desiring most earnestly and devoutly to be commended, approved, and daily more and more esteemed and favoured of him: in such sort that if there be found any error or fault in their lives and conversations (as spots and blots or wens in their foreheads do sometimes happen) yet that they may not be refused or rejected for this or the like things, or have any cause to distrust his merciful kindness or loving favour, but that the falling out of lovers, may be the renewing of love. For lovers being jealous one of another are mutually and suddenly provoked unto wrath, & as suddenly reconciled and pacified, and afterwards they become greater friends than they were before. This then is the principal intent and purpose of this book. This is the song of God the spouse, unto every faithful soul, and generally unto all the Church. Neither are we to look for any precise order in this dialogue or communication, which is not usual amongst perfect lovers, where all things how soever and where soever done, are taken in very good part, where, even errors, ignorances, and mistakes are accepted of, and laughed at, and where quarrels, contentions, strife, anger, and blows also many times, are heard of, approved, and in most friendly sort admitted. And in this book, there be four sundry sorts of persons to be observed of us. The bridegroom, and the friends of the bridegroom; the spouse and her young damsels or waiting maids, and as the bride saith one thing, and the bridegroom another: so the young virgins that wait on the spouse, and the friends of the bridegroom, are brought in speaking contrary and diverse things, yet all of them betokening godly & kind affections. Now by the bridegroom we may (as we have before declared unto you) understand Christ, by the spouse the Church, by the friends of the bridegroom the Preachers of the Gospel, & such as show us the way unto Christ, and direct us unto his eternal marriage, and heavenly banquet. The young virgins are the faithful souls, which do always accompany the Spouse, and we must note, that the Spouse doth always long to be in the house, bed, or other secret and inward place, with her well-beloved, according unto the custom of women, and the bridegroom, after the manner of men, calleth the Spouse forth into the vineyard, or abroad into the fields, or unto some such places: because so it is, and it is most true, that the Church of itself would willingly (if so be that it were possible) bring up her children in quiet rest and tranquillity, but he on the other side, thinketh it good to exercise her with many tribulations, and persecutions, to the end that she may the better come unto the consideration of eternal things, and also that if matters do happen well and happily, yet, that amidst her prosperity she may not be too far delighted with the pleasures and enticing baits of this present world: but always hope, and groan after an heavenly country.  
Thus endeth the preface, the Commentary followeth.   


The first Chapter of the Canticles.  

1 Let him kiss me with the kisses of his mouth: for thy love is better than wine.  
2 Because of the savour of thy good ointments, thy name is as an ointment powered out: therefore the virgins love thee.  
3 Draw me: we will run after thee: the king hath brought me into his chambers: we will rejoice and be glad in thee: we will remember thy love more than wine: the righteous do love thee.  
The Commentary.  
THe words of the Spouse are these: Let him kiss me. Where first of all we must consider, what is the meaning of these kissings which the Church doth so earnestly desire and long after. A kiss is a testimony of friendship, love, and goodwill, therefore the Church desireth a kiss of our Saviour, that is as much as to say, to purchase and obtain his friendship, love and goodwill. Her request is then that her sins may be forgiven her, and that she may reobtain the favour of God by him, she confesseth her sins unto God, craving pardon for the same, and she calleth for the Gospel, because she would feign hear the comfortable and pleasant voice of remission of sins▪ pronounced through jesus Christ: and the spouse requesteth the amiable kisses of the bridegrooms own mouth, to show & testify the great desire which she had to hear Christ alone, and no other speak, & to make known the vehemency of her goodwill towards him For it had been sufficient to have said: Let him kiss me: but the love of faith, & holy delight of the soul, made her add these words, with the kisses of his mouth: as if she should have said, The greatest thing that I can wish for in this world, is to obtain the love & favour of God, which I see I can not obtain by any other, but by thee my Saviour Christ. For I know this, and am most certainly persuaded of it, that I shall never be able to compass my salvation by the merits of my works, but by thee alone, when it shall please thee to vouchsafe me the benefit of thy sweet kisses, that is to say, of thy grace and loves. For thy love is better than wine. Here the spouse yieldeth a reason, why she would so willingly be kissed of him, because his love is better than any precious thing whatsoever, which she expresseth by wine. Where by the way we must note, that by his love is meant the doctrine of the Gospel, and the graces which the bridegroom brought into the world with him: especially if we consider, how much this doctrine which so proceedeth from the love of the spouse, is better than that wherewith she was sustained and comforted before the coming of the bridegroom, and therefore seeing the abundant grace & goodwill of this her bridegroom towards her, she breaketh forth into these words: Thy love is better than wine, that is to say, above that doctrine wherewith she was comforted of the ancient fathers: so that this is the sense of the whole verse: I desire the kisses of thy mouth, that is, I look for my redemption at thy hands, because thy precepts and instructions are milk and food to nourish me up unto eternal life, and they are better than the Law, which strikes us down to the ground with remembrance of our sins, and above all other doctrines which do not strengthen but kill the simple and weak ones, as wine, which either killeth young children, or else maketh them drunk. Thus than the Church being inflamed as the spouse towards her bridegroom, crieth out continually, Let him kiss me with the kisses of his mouth. That is to say, let the Bridegroom himself, come to teach and instruct, to save and deliver me, neither let him teach me any longer by the mouth of the patriarchs and Prophets, but let him come himself to inform me with the words of his own mouth, and so be content to receive the kiss of my mouth: that is, let him not despise me, or turn away his face from me, seeking & ask after the way of salvation. And this was then fulfilled as we do verily believe, when sitting on the mountain he taught his disciples, when speaking as the Bridegroom is wont to do unto the spouse, he said: Blessed are the poor in spirit, for theirs is the kingdom of god: & many other things which follow there in the same chapter. Here he gave the Spouse his Church a kiss, and opening his mouth promised unto his Apostles, that is to say, unto his spouse the Church, the joys of the kingdom of heaven. Here I say, the Bridegroom showeth his love towards his spouse, better than wine, that is to say, than the doctrine of the Law, or any other doctrine: because the very instructions of the new testament, do make all those which shall be borne again of water and of the spirit, fit for eternal life, which the Law was not able to bring to pass.   

The words of the Spouse unto the Bridegroom.  
2 Because of the savour of thy good ointments, thy name is as an ointment powered out: therefore the virgins love thee.  
Because of the savour of thy good, etc. What is that thou sayest, o dearest Spouse, of the name of thy Bridegroom and well-beloved? That it is like unto an odoriferous ointment, poured forth, which being preached & published abroad throughout the whole world, doth yield a most sweet savour in the elect of God: and last of all because this Bridegroom doth most entirely love us, & show his mercy towards us, to the end that he might take the Church to be his spouse, and make his great name known abroad which is common unto him with the father & the holy Ghost: he took flesh upon him, because the spouse should run unto him with greater confidency & boldness for help & succour. This spouse looked for his coming a long time, in the end he came, and at the presence and voice of the Bridegroom, she rejoiced that he descended that she might ascend: & she did run in faith behind him, to be partaker of his ointments: for afterwards when the eternal Bridegroom of the Church was made flesh, as the ointment of his name was spread abroad and powered out throughout the world, the young virgins, that is to say, the souls of the elect, did find the sent thereof to be exceeding pleasant and sweet, the holy Ghost so working, and bringing it to pass, and forthwith they were delighted with the bridegroom, and believed in him, whom, after the manner of married women, they do love most entirely and sincerely: and by the sweet smelling ointments are to be understood, the wholesome gifts of the holy Ghost, whence come these hot and zealous words of faith, hope and charity: and these young damsels, which I told you before were the souls of the elect, renewed and regenerated in Christ, the filthiness of the old man being put away, inflamed with these three virtues or gifts of God (as I called them) do love and embrace this well-beloved bridegroom, perceiving that by him, and through his means they have obtained full remission and pardon for all their sins, and purchased unto themselves these gifts of the holy Ghost, whence come these words: The love of God is spread abroad in our hearts, by the means of the holy Ghost, which is given unto them.   

The spouseth speaketh unto the bridegroom after this manner.  
3 Draw me: we will run after thee: the king hath brought me into his chambers: we will rejoice and be glad in thee, we will remember thy love more than wine: the righteous do love thee.  
Draw me. The Church of the faithful crieth out and saith, o good God draw me unto thee by the grace of thy election, to the end that after we have a little smelled & felt this sweet odour, we may be fully united unto thee. And thus both the spouse and her maidens, being alured with the wonderful pleasant odour of the bridegroms ointments, do run after him whom they love, & this, word to draw, signifieth a kind of violence or force, as if a man were to be haled with ropes out of some deep pit: for the spouse as long as she liveth in this world, hath the flesh which resisteth God drawing, but God which draweth her is able to overcome it, & therefore the spouse when she is drawn desireth him that he would never cease to draw and to pull her unto him: knowing full well, that otherwise she should want of her rock & strength, because indeed, he that is not drawn perisheth, the holy ghost testifying thus much, that no man cometh unto the father unless the father draw him. We will run after thee. So then the souls of the elect, so made by faith, and the virgins and damsels of the spouse, whose minds are undefiled and unspotted, do say unto the bridegroom, we will run after thee. As who would say, the savour of thy ointments, doth so forcibly draw us unto thee (although the flesh be unwilling & refuse to run after thee with the spouse) that we cannot choose but do whatsoever thou commandest us, for thy spirit maketh all things, seem they never so hard & unpossible, possible, pleasant and easy to be borne.   

The words of the spouse unto the young virgins.  
The king hath brought me in. Christ heareth the petition of the spouse, granteth her request, and draweth her after him: he bringeth her into his chambers, that is, into quiet places, such as are true peace, quietness, and security of Christian justice, & inward joys of the kingdom of heaven: and in these chambers are hidden the secrets of God, that is to say, the truth of his word. And in these chambers or closerts of the kingdom of God, the church is to consider those hidden things which neither eye hath seen, nor ear heard, nor hath entered at any time into the heart of man: that is, which cannot be comprehended by any sense of flesh, because the peace thereof passeth all understanding: and the spouse speaketh unto the young virgins, that is, the Church of Christ speaketh unto her faithful which are regenerated in Christ: and so indeed we ought all of us humbly to beseech our bridegroom Christ, that it would please him to help and secure us, running after him for succour & help, by reaching out him hand unto us, & keeping us from falling. Because, that unless he put to his helping hand we are not able to stand up upon our feet, much less to run about. And finally, the young m●● being admitted into the rest and quietness o● the aforenamed chambers, do speak after this manner of wise unto the bridegroom: We wi● rejoice & be glad in thee. As if they should have said, We desire to rejoice and be glad in thee alone, and in no other: & furthermore they add these words: We will remember thy love more than wine: that is to say, to the end that we may truly rejoice, and that our joy may not be a vain or transitory joy, we will remember thy loving kindness & amiable comforts unto us ward, that is, we will call to mind, how for our sakes, miserable & mortal men, thou tookest flesh, & suffered'st for our salvation; and last of all, because they promise to approach near unto their only bridegroom Christ, they commend & praise him briefly, saying, the righteous shall love thee. The wicked praise & extol wicked things, neither can any thing please them but that which resembleth the filthy cogitations of their wicked hearts, & therefore it is no praise, but rather a great dispraise & disgrace to be commended of the wicked, but to be slandered & backbited of them, it is the greatest praise and commendation in the world. Therefore it is for the credit of the bridegroom, that he is loved of the righteous. But let us hear what those righteous men are, which he here speaketh of, they are those which are restored again into that former righteousness wherein man was created at the first, & which he lost by sin: & he saith the righteous love thee, because it is not possible for any man to love God, unless he be first brought back again unto that righteousness, which he declined from, by reason of the crookedness and perverseness of sin. Wherefore it is not without cause, that they are called crooked and perverse men, which seek after earthly things, and they righteous which seek heavenly and celestial things.   

The Text.  
4 I am black o daughters of jerusalem, but comely as the tents of Kedar, and as the curtains of Solomon.  
5 Regard ye me not, because I am black: for the sun hath looked upon me. The sons of my mother were angry against me: they made me the keeper of the vines, but I kept not mine own vine.  
6 Show me, o thou whom my soul loveth, where thou feedest, where thou liest at noon: for why should I be as she that turneth aside to the flocks of thy companions.  
The Commentary.  
The words of the Spouse unto the young virgins.  
Lastly, because she that would so feign be made partaker of the bridegrooms ointments, must needs be partaker of his calamities and adversities: therefore the spouse by her own example instructeth her virgins, saying, O daughters of jerusalem, that is to say, O ye faithful souls, I am black, as who should say, you have smelled the sweet savour of Christ's ointments, you have been admitted into his chambers and secret places, and all things please you, because you seek by all manner of means to glorify the bridegroom, saying, the righteous love thee: but now my darlings, I must tell you of one thing more, you must study and endeavour as much as in you lieth, that you do not departed and slide away from that righteousness, which you have obtained and attained unto, either for fear of any adversity, or cross which shall be laid upon you by the wicked, & which you must needs suffer and endure will you nill you. For (mark you) I myself which am the Church and his dear spouse, as long as I live in the flesh, why I myself am black and as a castaway, afflicted of the reprobate and carnal minded men, notwithstanding in the sight of God and judgement of my dearest bridegroom I am comely and fair. And so indeed the Church is made black and duskish, that is to say, deformed & unhandsome by the adversities of her oppressions, but is notwithstanding beautiful and well-favoured by reason of the comeliness & seemliness of her virtues: & this is said in regard of the words before going, the righteous love thee. For because she would show her righteousness, and strengthen the weak hearts of the faithful, which in this place she calleth daughters of jerusalem, that is, daughters of the heavenvly country: she speaks unto them after this sort: Marvel not to see me black with oppressions, for I am fair and beautiful in the desire of heavenly things: true it is, that I am black with the study of humility, but fair in the practice of virtues, I am black in the eyes of fools, but fair in the understanding of the wise, black with the remembrance of my sins, but fair in the contemplation & beholding of heavenly matters, black unto those who live wickedly & disorderly, by setting before their eyes the terrors & horrors of eternal punishments: fair unto all those which live righteously & holily, by promising them the joys of heaven, & everlasting bliss: black in the vility & humility of my body: fair in the sanctity & holiness of the soul: black here upon earth, but shall be fair in heaven: black in suffering of momentary and temporary evils, fair in expectation of eternal & everlasting goods. S. Paul was black, when he was almost stoned to death, but on the contrary side, he was fair & amiable, when he was caught up into the 3. heavens: in the deformity of his blackness, he said these words, We are the very excrements of the world, and sweep, as it were, of all men: in the pride of his beauty he said, The vail being taken away, we shall behold the glory of God. As the tents of Keaar. Keaar was one of Ismaels' sons, from whence the people of the Scythians were derived, which dwell in tents which are in outward show dark & obscure, but within they contain many precious and costly things, and even thus & no otherwise fareth it with me, saith the spouse, now at this present. For I am outwardly afflicted, & seem to the eyes of mortal men obscure, abandoned and despised both of God & man, although indeed, both in respect of the bridegroms ointments wherewith he hath anointed me, as also in regard of that rest of mind and peace of conscience which he hath granted unto me▪ I am within full of beauty & pleasure: thus then, I am within myself a sinner, an abject or castaway, but in my husband and bridegroom Christ, just & glorious, in myself & of myself black, in him fair & beautiful. As the curtains of Solomon. Here it is taken for that vail which he made in the temple, & as those curtains within the temple were most fair, so my beauty & handsomeness is hidden, internal, & enclosed within me, because the ineffable▪ & unspeakable peace & graces of my bridegroom, are secret & unknown to the world, but known to me: for I content myself with them, knowing that the black clouds of my sins, & iniquities of my persecutions & tribulations shall soon fade & vanish away. Regard ye me not. The spouse being very careful for her young maidens, & fearing lest they should be discouraged, because she told them that her beauty did not outwardly appear, comforteth & strengtheneth them with these cheerful sayings: Do not you contemn or forsake me, because my light is somewhat obscured & darkened, or because I live in adversity, & seem unto the world to be a reprobate and castaway sinner, because the sun looketh upon me, but what sun? our Lord and Saviour jesus Christ the son of God, the true sun of justice, which is the true light that lighteneth every man that cometh into the world. john. chap. 1. And this is said because every soul that standeth in the heat of this sun must needs become black, because of the exceeding great glory of his light, that is, must needs truly humble & prostrate herself before his face acknowledging that all her works, even the best of them are nothing else but darkness & sin: notwithstanding in the full confidence of her husband, she persevereth & continueth in doing well, but trusteth not in her merits or welldoings, but rejoiceth in them, because the Sun doth blacken & darken them, whilst that she from time to time doth mortify the old man, by humbling herself, & voluntary suffering of all manner of persecutions. The sons of my mother were angry against me. And what is this mother but Eve the mother of all the living, aswell the just as the unjust: and the unjust have ever since the beginning of the world, opposed themselves against the just, because they hate them which are ruled by Christ's laws, & so perish in the reprobrat sense of the flesh: & these are of the wicked synagogue of Satan, which do still persecute, vex, & contradict the spouse, whence it cometh that she is grown so black & brown. They made me the keeper of the vines: as if she should have said: I have obtained this by my persecutions, that I am made keeper of more vines, that is of more churches, because the first Church was founded in jerusalem, & that which followeth. But I kept not mine own vine, is not to be understood of the mind, but of the place: for although the city be ruinated and destroyed: yet nevertheless, the integrity of faith remaineth inviolable for ever and ever, so that this is the meaning; he kept not that place, that is, he retained not that place where the vineyard should have been, and where it was planted at the first, being rooted by God the father, out of that barren and unfertile soil, and planted in a more fertile place among the Gentiles. So the Church is this vine, or else by this you may understand the souls of the faithful, which are planted in faith, rooted in charity, trenched about with the furrows of good discipline, repaired with the tears of the penitent, and watered with the words of the Preacher: and hence cometh it, that they do so abound in all manner of divine fruit, that is to say, in gladness and holy devotion. In like manner we may say, that faith is the vine, the branches virtues, the grapes good works, the wine devotion. Moreover the vineyard is religion, the husbandman the father, the son the vine, and the just the branches thereof. God the father is the husbandman, because he digs and ditches it in confession and contrition, proynes it with sprinkling of tears. And indeed the Son is the vine, because he is the foundation of religion, because no man can lay any other foundation but that which is already laid, which is Christ jesus, by whom every building doth grow up to be a holy temple. The branches are the righteous which do shoot & sprout out of the vine Christ, and are full of sap and moisture.   

The spouse unto Christ.  
Show me. Christ is all in all unto them that believe, a king, a sun, a keeper of vines, a shepherd, & notwithstanding he continueth always to be their bridegroom & well-beloved, to whom the spouse flieth for succour & help: & seeing that she is not able to keep her vine any longer, she referreth the care thereof unto her husband Christ. Moreover, she hath many little goats about her, that is, many young ones which are but simple fellows, novices, & ungrounded in faith, which she would feign have fed with the precious and wholesome bread of Christ's word, and not with the poisoned doctrine of men. And this is the cause why she makes her recourse unto him, knowing that he is the true shepherd of her soul, saying, O thou whom my soul loveth, o son of love & charity, and this charity is God, that is as much to say, as, o thou my dear bridegroom & husband Christ, whom my soul loveth, whom I can not choose but love most entirely & dearly: show me where thou feedest, where the son of righteousness feedeth and resteth himself, I mean Christ jesus the son of God, which never setteth, having always a meridian brightness shining round about him. And the Church knoweth the time, that is to say, the noontide, at what time the bridegroom doth rest & take his repast, but she knoweth not the place where. Also she knoweth, that with the lantern of the word it is not possible to find him, unless it please him to manifest and show himself by opening the hidden senses and dark mysteries of the scriptures with his key: and this knowledge also can not be gotten, unless it be obtained by the spirit of the bridegroom, and therefore she requesteth him that it would please him to make himself known unto her, and show her where he feeds & abides. And even now he feedeth her, whilst that he lighteneth, rejoiceth, and inflameth her, which is in the heat of the day, to wit, at noon, or midday. So that we are not able to endure the great glory of his face, unless we be covered with the veil of his flesh, which he took; and even now we do rest under the shadow of his wings, by being made partakers of his heavenly graces. For why should I be. And what is that the spouse requireth here in this place, unless it be that Christ should show her these things, lest that she should be compelled to turn aside to the flocks of his companions. But what are these companions, but the faithful, & chief those which have any office or superiority over the rest. But of these there be some true, some lying and false brethren. The true brethren do not gather the flocks unto themselves but unto Christ, neither do they make themselves heads of the Church, but humbly submit both themselves and their whole flocks unto Christ's government, acknowledging him to be their Lord and head: and they are very much afraid lest the flocks should follow them, and therefore they do study by all manner of means how to prevent these sayings, I am of Paul, and I am of Peter, I am of Barnabas, and I am of Apollo. But their only care and desire is, to bring every one to say and confess thus much, I am of Christ. Now contrariwise, they which are the false followers and companions of Christ jesus, do not lead or gather the flocks unto their bridegroom Christ, but unto themselves, making themselves heads and overseers over those flocks: wherefore, the true Church saith, I will not turn aside to the flocks of them which are called thy companions: choosing rather to do any thing then this, because, that if the flocks do follow any other shepherd but thee, they must needs perish and be destroyed: and these flocks do wander and go astray, because during the time of their abode here in this wicked world, they can find no rest or peace, but are always troubled & disquieted in mind, and therefore the sense and meaning of these words is this: I do hearty desire thee (o my God and Saviour) that it would please thee, and none but thee, to take the pains to teach me those things which it is meet for me to know, to the end that my judgement and mind may not be offuscated and darkened with the clouds of errors and heresies, but that my understanding may be lightened with the truth of thy word, which shineth as clear as the Sun doth at noon day: so that I may not fall into any error or false opinion, being misled & misguided by them which make profession of great knowledge and wisdom, and which continue to compare their doctrine and the precepts of their fond hearts, with the truth of thy word.   

The text.  
7 If thou know not, o thou the fairest among women, get thee forth by the steps of the flock, and feed thy kids by the ●ents of the shepherds.  
8 I have compared thee, O my love, to the troop of horses in the chariots of Pharaoh.  
9 Thy cheeks are comely with rows of stones, and thy neck with chains.  
10 We will make thee borders of gold with studs of silver.  
11 While the king was at his repast, my spikenard gave the smell thereof.  
12 My well-beloved is as a bundle of myrrh unto me, he shall lie between my breasts.  
13 My well-beloved is as a cluster of camphor unto me, in the vines of Engedi.  
14 My love, behold thou art fair: behold thou art fair, thine eyes are like the doves.  
15 My well-beloved, behold thou art fair and pleasant, also our bed is green:  
16 The beams of our house are Cedars, our rafters are of fir.  
The Commentary.  
The words of the bridegroom unto the Spouse.  
If thou know not. Christ answereth the Church, and teacheth her all those things which she before had demanded of him: he saith unto her, O thou the fairest among women, that is to say, among the Churches, because the Church & congregation of the faithful howsoever it seem in the sight of men to be black and contemptible, yet notwithstanding the only begotten son of God Christ jesus, esteemeth and judgeth her to be fairer and better, than all the Synagogues of the wicked. O wonderful great beauty and fairness, which God himself doth so greatly commend and approve, by calling her the fairest among women. Indeed other women are fair, because they are Gods creatures, who is most glorious, & admirable in all his works: but thou O my Spouse, exceedest them all, because thou art to be preferred before them all, because thou art adorned with my beauty, in regard whereof he saith unto her, O thou the fairest among women, if thou know not of thyself where I feed & rest at noon day, then go forth out of thyself, & renounce thyself and all things else for the love of me, bear thy cross particularly, and trust not to thy own opinion or works at all. Furthermore, depart from the flocks of my companions, and from the dregs & filth of human traditions: and lastly, lay aside all trust and confidence in the flesh, otherwise, never hope to find the place where I do feed and rest myself at noonday, because he is not worthy of my love, that for the love of me is not content to forsake all things, and himself also if need be. At length he showeth where his feeding and abiding is to wit, in the footsteps of the flocks of the Church, and near the tabernacles of shepherds: of these flocks are all they which we know to be of the Church, and their footsteps are those things which we read of them to have been grateful and acceptable unto God, and these are the steps of the patriarchs, Prophets and Apostles of the true faith in the word of God, & all those things which God doth work and bring to pass in them by charity. And we must follow after those steps where he feedeth and lieth, because he comforteth all them, which truly feed on him in their hearts by faith, and he granteth them true peace of conscience, which is as much as to rest and feed with Christ. The little goats, and the feeble and weak hearted are those which believe in the Lord. The shepherds may be termed, those whom he sendeth abroad with authority to preach the Gospel, who by publishing abroad among the people the sincere word of God, do minister and give them food of eternal life, by giving them the bread of God's word in due season, which if they did not, they would not be accounted true shepherds and ministers of the word, and their tabernacles are the Churches, near which the flocks of the elect children of God do graze and feed, and the pastures are the immaculate words of God, and this is the food which Christ commanded Peter to feed his sheep withal.   

The words of the Bridegroom unto the Spouse.  
I have compared thee, o my love, to the troop of houses. He compareth the blessed spouse of the most victorious king Christ, unto the troop of horses: that is to say, unto the Angels, because no man of any understanding in the world doubteth, whether they be the messengers and ministers of Christ. Wherefore Christ speaketh as it were, after this sort unto the spouse, o my dear spouse, the time was when thou wast in a miserable case, the prisoner and bondslave of the Devil, and therefore as far estranged as might be from me; but lo, I have now set thee at liberty, I have freed and redeemed thee out of the hands of the devil, and by the virtue of my word and spirit, I will so glorify thee that thou shalt be like unto the glorious company of Angels. But wherein? In the Chariots and power of Pharaoh the king of Egypt, that is to say, the Prince of darkness, the devil, sin, death, and hell it self, all which things I have overcome for thee, that thou shouldest trust and believe in me. And this is spoken to this end and purpose, that we should know that all those which are without Christ, are but as it were horses which draw in the Chariot of Pharaoh, that is to say, are under the rule and guiding of him, which drives the Chariot, to wit, the Devil: but as many as are of Christ, & hold with him, they are put into God's coach, that is to say, are altogether ruled and governed by him. Therefore by the notable troop of horses of God, we must needs understand the Church, by reason of the multitude of men that are contained in it, and of store of spiritual armour and weapons of faith & justice, and for the invincible force and strength of the spirit, and noble victory over her enemies. Thy cheeks are comely. Finally he commendeth his own works in the spouse, because the spouse is not otherwise fair or comely, but as she is fair and beautiful in her husband Christ. And whereas it is said, thy cheeks are comely, we are to consider the cheeks as they are in the head and face, and the head of the spouse is the husband. Now as the beauty of the cheeks doth principally appertain unto the head, and then afterwards unto the rest of the members: so the beauty and glory of Christ's cheeks, which is the head of the Church, do first of all belong unto him, and secondly they appertain unto his members, that is to say, unto the spouse, because Christ is the honour and glory of the spouse, whose neck are the Preachers and teachers of the Church, which are adorned & beautified with chains & sundry jewels, that is to say, with the doctrine of the Gospel, from whence come these golden chains, that is to say, true wisdom, which leads a man unto eternal life, and these chains are pointed with points of silver, whereby is signified godly learning, and zealous charity, wherewith the faithful people & Church of God are pricked and inflamed both to the glory of God, and benefit of the elect.   

The Spouses words unto Christ.  
Whiles the king. The bridegroom commendeth & extolleth his works in the Church, now she returneth all the glory back again unto him, confessing that his works are admirable in her eyes, and that all her beauty cometh from the glory of her husband Christ, and that she receiveth from him all those gifts and graces which are mentioned in the verse immediately going before. Wherefore she speaketh unto him as unto a third person, saying, Whiles the king was at his repast my spikenard gave the smell thereof. spikenard is a little herb, but hath a great smell, by which is to be understood the humility of the faithful, because they confess themselves to be sinners, and that they are nothing of themselves, notwithstanding they go onward always in well doing, whence it is that they yield a most pleasant savour of a good report, which doth invite & draw others to do the like: and this precious spikenard which hath such a perfect smell, is not to be gotten but when Christ is at his repast, and his repast is the Church, & secure minds of the faithful Our Spikenard then is our humility, which then sendeth forth a most sweet and pleasant smell, most acceptable unto God, a smell indeed of good works, when Christ the king resteth in us: otherwise it is but the stinking smell of hypocrisy, and a savour of death unto death.   

The words of the spouse concerning herself.  
My well-beloved is unto me as a bundle for myrrh. Surely it is a great commendation for the bridegroom that without him the spouse hath no smell at all. And therefore this is her meaning, she knoweth that she doth fully possess & enjoy Christ, & that Christ must always dwell with her as a bundle of myrrh, which is bitter, but hath a most excellent smell in itself, & hath this power, to keep things from being corrupted. And verily the spirit of the bridegroom doth bring to pass these things in the godly. First of all he sendeth them bitterness, because the sword of grief should pierce their souls: secondly he poureth forth the savour of the sweet ointments: thirdly & lastly he keepeth & preserveth them from corruption, by bestowing eternal life upon all those which believe & trust in him. joh. 3.14 And as Moses lift up the serpent in the wilderness, so must the son of man be lift up, that whosoever believeth in him should not perish but have eternal life. And indeed this same myrrh▪ is a bitter thing, signifying hard and grievous tribulations: but seeing that all these things are to come unto her for her loving husband's sake, she gratifieth & cheereth up herself with these words, hoping that god will give her the grace manfully & courageously to endure all things, & therefore she calleth not that an armful or a whole burden which she is to suffer for Christ, but a handful, bundle, or rather to speak more properly, a bundelet, & well she may call it a bundelet, that is to say, a little bundle, because the afflictions of this world are not worthy the glory which shallbe revealed unto us hereafter. My well-beloved is as a cluster of camphor. Christ the only begotten son of God ceaseth not to praise & extol his well-beloved spouse, & he terms her to be like unto a most precious & sweet cluster of camphor, which is a kind of aromatical tree, & it is all one, as if she should have said, my well-beloved husband is like unto a most delectable cluster of some excellent vine which groweth in the vineyard of Engedi, to the which there is no vineyard in the world that may be compared, because the comfort which we receive by the holy ghost doth far surmount all earthly cogitations & delights, & the consolations & comforts of the spirit are these, to know that God is favourable unto us, and to have the love of God almighty enclosed within our hearts & conscience▪   

The words of the Bridegroom unto the Bride.  
14 Behold thou art fair, behold thou art fair thine eyes are like the doves. The Bridegroom commendeth the happy state of the spouse i● this, that he doth work and bring to pass great matters in her, & herein consisteth her beauty chief, that she hath doves eyes▪ that is to say, a most right sense & understanding of God's spirit, which may be very fitly taken for a dove, because it appeared upon Christ in the shape & similitude of a dove, & it is as much in other words, as if the bridegroom should speak after this sort unto the bride: doubt not my dearest dear of any displeasure of mine, because I am very well pleased with thee, I reckon thee to be most beautiful & fair, howsoever thou mayest seem to thyself to have a black & swart countenance, because thou pleasest me right well, & this love of mine doth not come by any nature of yours, but by grace from me. I desire not ornaments of gold, or look for any costly apparel: that which I desire and look for, is doves eyes eyes of simplicity, or singleness of faith, and perpetual chastity, and that nothing may please thee, but me. I say, I desire honest and plain dealings and meanings, not crooked and deceitful eyes.   

The Spouse speaketh unto her husband.  
My well-beloved behold thou art fair and pleasant. She that before was praised of her husband for her eyes, doth now most ingenuously & plainly confess that he is altogether fair and beautiful. The spouse as long as she liveth in the flesh, hath some deformity or indecorum in her, by reason of the flesh: notwithstanding she is beautiful with the beauty of her husband, and she hath doves eyes, but not as Christ hath, because he is wholly and solely, & in every part of him most beautiful and amiable, but to the faithful only, who always & at all times are exceedingly much delighted with the sight of him, as also with his words. And it followeth, Also our bed is green, whence it is manifest, that all things are common between the bridegroom & the bride, and what other thing is meant by this green bed, but the ever flourishing peace which we obtain by Christ, and by the houses the particular Churches of his kingdom: and also we may hereby understand the faithful people of God. In every one of these houses a man shall find a most sweet bed of peace, whereon the holy Ghost doth oftentimes repose and rest himself. The beams of this house are of incorruptible and wel-smelling Cedar, that is to say, they contain the solidity and stableness of true faith in God's words, which both of them remain for ever, because it is not possible that faith should fail, and be utterly abolished out of God's kingdom, or that one jot or title of his words should not be fulfilled. And here by the way, let the industrious reader diligently observe this, that the Church speaketh unto the bridegroom, and inviteth him unto the quiet rest and repose of his bed, because she knoweth full well that all kind of rest and quietness without him, is grievous, miserable, and ungodly: wherefore she saith, Our bed is green, or our peace or the peace which is common unto us both, is flourishing, green, pleasant, sweet, and delectable: as if she should have said, that both of us are to lie in the self same bed, which bed, is furnished and prepared ready for us, therefore you must take me into the bed to you, that is, all the pleasure that I take must needs proceed and issue out from you, and so the Church doth show us what an earnest desire she hath to rest with Christ, and therefore she saith with Peter: It is good for us to be here. And that which followeth in the latter end of the chapter, Our rafters are of Cypress, is a type or figure of the elect, which by contemning & despising of all earthly & temporal things, grow to be eternal and incorruptible, as are our Cypress or Cedar trees.    

The second Chapter.  

1 I am the 
Flower.  rose of the field, and the lily of the valleys.  
2 Like a lily among the thorns, so is my love among the daughters.  
3 Like the apple tree among the trees of the forest: so is my well-beloved among the sons of men: under his shadow had I delight, and sat down: and his fruit was sweet unto my mouth.  
The Commentary.  
The words of the Bridegroom.  
THe words going before in the latter end of the first chapter where the bed of the Church is called a flourishing green unspotted bed, and a bed to be desired, are very easy to be understood by the beginning of this chapter, because she is not said to flourish by reason of the flower, whose greenness and beauty doth soon fade and decay, but indeed because her flowers are chiefly her husband. Esay. chap. 11. There shall bud forth a branch out of the root of jesse, & of the root thereof shall spring a flower, and the flowers thereof shall be the flowers of honesty and honour. Thereupon it was well & truly said of him, I am the flower of the field, which budded forth out of the root of jesse, a pleasant & delectable flower of the field, that is to say, of the whole world, and chiefly of the elect of the Church: and lastly, he addeth the lily of the valleys, and what other thing may be understood by the lilies of the valvalleys, but the sincere and faithful people, which do truly prostrate & humble themselves, because these valleys shall be filled up, exalted, and opposed against the hills, that is to say, against the proud, of whom Esay speaketh thus in his 40. ch. & 4. ver. Every valley shall be exalted, & every mountain & hill shall be made low: and the glory of these valleys consisteth in their lilies, to wit, in their righteousness, innocency, and whiteness Christ, which deposeth the mighty, proud, & unbelievers from their seat, & exalteth the humble and meek: and so the spouse speaketh of himself much after this manner, I am made unto the elect as a most pleasant flower of the meadows, whose beauties they do keep and preserve, and the grace of whose bounty and sweetness they do smell and perceive, which is to be gathered with joy of mind & without any peril or danger of thorns at all. And finally, I am the lily of the valleys, that is, all pleasure, sweetness and delight unto my elect: and Christ may fitly be called a flower, because whiles he weedeth up the thorns of sins, he doth not a little deck and adorn the hill of his spouse, and beauty of his justice. Like a lily among the thorns. The name of lilies is oftentimes taken in the scripture for the beauty of the faithful, which is hid and had in Christ. Hosea chap. 14. vers. 6. I will be as the dew unto Israel, he shall grow as the lily. And so Christ calleth the spouse by the name of a lily, as who would say, As much as the lily surpasseth the thorns, so much dost thou exceed all other daughters that is to say, all other Churches & congregations of the wicked & reprobate: & as the lily which groweth up among the thorns is pricked of them, yet notwithstanding flourisheth & increaseth: so it is necessary or requisite that the godly Church should be pricked, afflicted and tormented with the reprobate Churches, but nevertheless the holy Ghost will so work in her, that she repelling the fiery darts of sin with the shield of faith, shall in the end become more glorious for her persecutions, and so daily profiting and increasing by means of my gift and protection shall never leave off to bring forth seed or corn until she be brought and laid up quietly in the barn. Like the apple tree among the trees of the forest. These words of mutual commendation & praises of the holy Ghost are very strange, comfortable, and full of trust confidence in God: for see how the spouse according to her power doth mutually as it were, repay praise and commendation unto her bridegroom Christ by saying these words, Like the apple tree among the trees of the forest: so is my well-beloved among all the sons: to wit, of God, that is to say, of the Angels & faithful people. Verily thou only art holy, righteous and good, & from thee proceed those everlasting fruits which we enjoy, and not of themselves: thou commendest me for my flower, which notwithstanding thou thyself didst cause to grow up by the grace of thy holy spirit, but I must needs glorify thee for thy fruit, which is better than all the flowers of the world.   

The words of the spouse unto the virgins.  
Under his shadow had I delight, and sat down. What shadow is that, I pray you, which the spouse should so greatly delight in, unless it were the shadow of Christ her husband, because he is the only delight and hope of the faithful. They which enjoy true peace and tranquillity of mind, and trust only to God's protection & grace, may be truly said to sit under his shadow. Wherefore the peaceable and quiet spouse of Christ willing that all her maidens, that is to say, all the souls of the elect should have the benefit of Christ's peace, which is so necessary for them, do pronounce the Gospel of peace unto them, as if she should have said: You seek & mourn after peace, but many there are (God wots) which seek it where it is not to be found, for they know not where to find it. Come ye therefore and learn of me, by my example I will show you where you shall find this admirable and eternal perfection, and never miss of it. I myself was as careful as any woman in the world could be to find it, and I was content to endure any thing, so I might attain unto it. I asked for her many times, and oft, I did fast and pray, watch and torment my body for the want of her, but she was not to be found any where but under the shadow of thy wings, which I so much desire. And hence it is that she saith, that he is so among all the sons, as a fruitful appletree is among all the trees of the wood. Draw near therefore and approach unto this happy, blessed and most sweet shadow, and under it you shall be sure to obtain perfect peace & rest, although it be in the midst of tribulations & adversities, because our husband Christ is our only appletree or tree of life, which bringeth forth fruit of eternal life, that is, true virtues and holy works in all those which lie under the shadow of it, expecting the fullness of time, when they shall receive of the fullness of his liberality, the apples which he shall command them to take of God's benefits and graces, that they may be food unto them of everlasting and happy life.   

The Text.  
4 He brought me into the wine cellar, and love was his banner over me.  
5 Stay me with flagons, & comfort me with apples, for I am sick of love.  
6 His left hand is under mine head, & his right hand doth embrace me.  
7 I charge you, o daughters of jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor waken my love, until she please.  
8 It is the voice of my well-beloved: behold he cometh leaping by the mountains and skipping by the hills.  
9 My well-beloved is like a roe, or a young hart. Lo, he standeth behind our wall, looking forth of the windows, showing himself through the grates.  
The Commentary.  
He did not only bring me unto this tree of life & true felicity, which yieldeth us a defence from the heat of the Sun, & also pleasant fruit: but furthermore, he brought us into the wine cellar: by this wine is meant the word of God: the houses or cellars which contain this wine, are the holy books of both the old & new testaments, where Christ bringeth the Church as into a cellar, when he informs her in the right understanding of the Scriptures. Wherefore after that the spouse had once tasted of the pleasant drink of everlasting truth, and therewith comforted and cheered up herself in the spirit, presently she declareth the benefits of her husband unto her maidens and young virgins, because she would invite them by little & little unto the love of him, and so cause them to run after him, and she saith: The king brought me in, as if she should have said: His wine is so pleasant and good, that I would willingly have you brought into his cellars to taste of the goodness thereof: and she continueth her old vain of setting forth her husband's glory, saying thus, And love was his banner over me. What banner was that which was lifted up over him? the banner of love. Well then love is the banner which draweth all things after her, with her wonderful and strange gifts of insinuation and allurement, & Christ continually commendeth unto his Church the gift of love and charity, in such sort, that he cannot with greater tokens of kindness testify his love and kindness to us wards.   

The spouse speaketh unto her damsels.  
Stay me with flagons & comfort me with apples, for I am sick of love. You see how effectual, how precious & admirable is the banner of Christ that as soon as ever the spouse saw it, her heart was inflamed within her, & she constrained to break forth into these words, saying, for I am sick of love. And why shouldst thou be sick, o thou well-beloved spouse? Is it for the want of the glorious presence of thy husband that thou dost so torment and vex thyself? why dost thou cry out unto the young maidens, that is to say, unto the faithful, what wouldst thou have them to do for thee? why callest thou unto them, & biddest them stay thee up with flagons, and comfort thee with apples? Surely by the flagons of wine we must understand the faithful, and by the apples the holy Ghost, or the words and operations of Christ. And it cometh all to one pass as if she should have said, I am grown so impatient in striving to show forth my exceeding great love unto my best beloved Christ, that I had need to be stayed up and strengthened with the sweet smells & wine, that is to say, with the comfortable words of the faithful, and with the holy spirit of the Bridegroom, abounding in them unto all manner of perfection & increase of faith, & therefore I do long to be comforted with the delicate apples of the spiritual pleasures & delights of his heavenly promises. His left hand is under mine head, & his right hand doth embrace me: that is to say, my request is unto my husband, that he would comfort me in this present world with the word of God, least happily I may take occasion through the consideration & conscience of my sins to fall into desperation: & I desire to have him embrace me with the clear sight and fruition of his bounty, & that he would preserve and deliver me being now in this vale of miseries, from all manner of sin and danger of despair or diffidency at all, and that it may please my husband to bestow upon me the graces and gifts of the mind, or otherwise confirm them in me with his glory & perpetual love. By the right hand of God, is signified prosperity, & by the left adversity: and these are called the two hands of the Bridegroom, because he worketh & effecteth all things by them. The spouse hath the left hand of Christ but under her head: that is to say, under Christ by whose will and commandment they most willingly suffer & endure all manner of crosses, troubles or persecutions whatsoever. For she knoweth this most certainly, that not an hair of her head shall fall to the ground, or that she shall suffer any bitterness of grief in the world, unless the Bridegroom will. And furthermore, that this left hand cannot always be under her head, although the fruits and effects thereof, to wit, true riches, and godly glory shall endure and continue for ever. Besides all this, she is most certainly persuaded that her happy days, which God holdeth in his right hand, shall neue● cease: 
Psal. 16.11  for as the Psalmist saith, In thy presence is the fullness of joy, & at thy right han● are pleasures for evermore. And truly if i● were so that Gold should hold his left han● only under our heads, as we have showed yo● before, we should soon be brought to naught and never be able to come unto the everlasting pleasures in his right hand. God's left hand is said to be under their heads, what is meant by that? but that when the just man falls, he should not be broken in pieces: wherefore the spouse feeling his left hand under her head, rejoiceth notwithstanding, because of the loving embracings which she is sure to enjoy by the benefit of his right hand.   

The words of the Bride unto the young maidens.  
There be four things which cause me exceedingly to rejoice: first, because of the flowers, that is to say, for the faithful, because there ●re enough of them: secondarily, for the apples of the most fruitful tree Christ: thirdly, because he hath his left hand under his head, ●hat is to say, under the spouses' head, for he ●s the head of the spouse: last of all, because of the certain hope and assurance which ● have, that he will embrace me with his right hand, that is to say, with the pleasures and joys of everlasting glory. And thus whiles the Church▪ the spouse of Christ ●oth take her quiet rest & sleep▪ the word of God commandeth her not to be troubled or disquieted any thing at all: & it is as if Christ ss; hold speak unto the souls of the faithful ●fter this manner, I charge you, o ye faithful souls, and which is more, I conjure you by that which is most dear and pleasant unto you, that you stir not the love of your husband in the elect, by judging & condemning them, by the wrath and favour of God showed more or less towards them. I say, find not you fault with God for being sometimes displeased with the elect, and showing forth his anger towards them, accuse not his divine providence, or the manner of his proceed, either in justice or mercy, because he doth most certainly guide and direct all things unto th● good of his elect: but submit your wills Always unto the good will and pleasure of almighty God, praying continually, that hi● will may be done, & his name hallowed. And we are to understand by the roes and hinds o● the fields, by the which he chargeth the soule● of the faithful, the Apostles and preacher of God's word which wander up and dow● in the world, preaching the Gospel every where, wheresoever they come, fearing the policies & sleights of their adversary the devil▪   

The spouse unto the young maids.  
It is the voice of my well-beloved, behold, ●● cometh leaping by the mountains, and skipping by the hills. This is a notable place to pro●● that all those that are of Christ's Church 〈◊〉 know their husband Christ's voice, that is t● say, his words, and can judge thereby God's words from mens. Because she saith flatly unto the virgins, that the words that she doth hear are undoubtedly the words of her loving husband Christ: for she saith, she knoweth them well enough; and indeed to say the truth, who should better know the things which concern the Bridegroom, than the Bride herself? Now I am the Bride, which have espoused the only begotten son of God: wherefore me thinks I should know his voice better than any other. So then first of all there is showed unto us the Church, by the voice of the bridegroom which she knoweth most readily: afterwards there is declared unto us the fruit that ariseth & redoundeth unto her by the knowledge of his voice, that is to say, the knowledge of perfect charity. And Christ the husband of the faithful is likened unto him which is most fair in the fairest things, most excellent in the excellents that that can be gotten, exceeding beyond the degree of admiration, and abounding beyond measure in all manner of things that may be desired, coveted, or obtained. Finally, the end and term of God's promises contained within the compass of the scriptures, and written of, either in the Law or in the Prophets. This Christ the sum of all happiness and felicity, came unto his own under the form of mortality, having a wall set between him and the wicked, because he would not be seen of the unworthy, ungodly, or unelected ones: and yet he stood in the midst of them, and spoke the words of life, partly unto them which did see him, & partly unto those which despised him & voluntarily suffered themselves to be seduced or deceived: & so as he looked forth of the windows, and showed himself through the grates he might be seen and heard after some sort of the wicked, but only the godly and elect of God unto salvation, may fully see & behold, & lastly receive him into their hearts by faith. And the words of Solomon in the next verse before, how he came leaping by the mountains, & skipping by the hills, signifieth nothing else but this, how his spirit leapt upon the patriarchs and Prophets, and skipped in the Apostles & preachers of the Gospel, who being more eminent and excellent than the rest, did teach men the simplicity and plainness of their lives & doctrines, and the similitude of a roe or a hart which followeth in the next verse, is all one in effect with the former, because it is only proper unto goats to leap & skip about, although they may be likened unto them for another reason, because of their sharp sight: for unless their sight were as good as their running, they should not be able to discern their way▪ & know either how to leap or skip. By the swiftness of their leaping & skipping up and down, we may note the earnestness of a willing and charitable mind: by the quickness of sight, the sharpness of judgement, & so in both these things we may observe both judgement and mercy crying out with David in the Psalms, Mercy and judgement will I sing unto thee ● Lord.   

The Text.  
10 My well-beloved spoke and said unto me, arise my love, my fair one, and come thy way.  
11 For behold, winter is past, the rain is changed, and is gone away.  
12 The flowers appear in the earth: the time of the singing of birds is come, and the voice of the turtle is heard in our land.  
13 The figtree hath brought forth her young figs, and the vines with their small grapes have cast a savour: arise my love, my fair one, and come away.  
14 My dove that art in the holes of the rock, in the secret places of the stairs show me thy sight. Let me hear thy voice▪ for thy voice is sweet, & thy sight comely.  
The voice of the Spouse unto the virgins.  
My well-beloved spoke & said unto me, etc. The spouse being once awaked out of her sleep, tells her maidens what her sweetheart said unto her, Arise my love & fair one, and come thy way, to wit, arise from rest to labour, from joy & peace to sorrow & grief, and rise thou thyself, let no other rise for thee, because I will have thee & no other to gather my flowers & fruits, that is to say, unto the ministry of my word, by the which the flowers (to wit, the souls of the faithful) are gathered together into the Church. And come thy way, that is, follow me, & continue to believe in me by faith, because he may be truly said to follow after Christ, which believeth in him: & then the spirit of Christ the bridegroom of the faithful speaketh after this manner unto the elect dispersed throughout the face of the whole earth: Rise up my faithful spouse by a lively faith in God's words, and put all thy trust and confidence in him that calleth thee unto him; & he showeth that there is a convenient time for all things to be done in, by reason of the vicissitude and change of things: for whereas her well-beloved had but erst before visited her in her green bed, now he wills her to dress the vineyard, and drive away the wild beasts out from it, that is to say, to build up his Church, and weed out all manner of heretics out of it, and it is as if Christ should have said unto her, Rise up out of thy bed of contemplation and rest, wherein thou now slumberest & yet think not that I will utterly forsake thee, because thou art my love, but go & gather the faithful together in the spirit of gentleness and lenity, because thou art my dove: come thy way and suppress thy adversaries, because thou art fair and adorned or beautified with all manner of virtues, for behold the winter is past, the rain is changed and is gone away. That is to say, the old and ancient errors are vanished away at the coming of the glorious Son of God Christ jesus, and the tedious dark, and dirty time of winter is past and gone, when all things were wrapped and enfolded in ignorance and blindness, in neglect and contempt of God's good will and benefits: but lo now the joyful and hopeful time of Spring is come, when the pleasant and wholesome blast of God's favour shall blow upon all the hearts and minds of the faithful, filling and inspiring them with the word of God sent down from heaven for the behoof and benefit of us mortal men: and now is the time or never to repent and amend our lives, by awaking out of sin, and preparing our minds & consciences unto the study or godliness & meekness, and to do the true works of piety, to root up the concupiscences of carnal senses, and follow the old and ancient discipline of the Church. The voice of the Turtle dove hath been already heard upon the earth, which is a sign of a most happy year, or spiritual abundance and plenty of all manner of goodness and gladness in the hearts and consciences of the faithful, and the pleasantness of the Gospel is coming upon you with all manner of comfort and consolation: and now the time approacheth, when you shall reap the fruit, and receive the benefit of your godliness: the fig tree bringeth forth her young figs, and the vines begin to bud forth, so that we have all the signs of a rich and plentiful year, which is likely to abound in all manner of love and true holiness, perfect joy and everlasting comfort: and we have certain infallible & true tokens of the Church's perfection, which consisteth in the true unity thereof, and knowledge of God's love, & in the multitude of the Gentiles and faithful souls which are called. Moreover we may, if we will, allegorically interpret the hardness of the winter, to be the hardness and rigour of the law, which is already vanished away, because of the coming of the Gospel of glad tidings, and therefore we see the promises of the Prophts to flourish, and the gracious proceed thereof, which we may call the flowers, which appearing in the spring time, do show forth a fruitful and happy year: and the time of pruning or dressing, is, when laying aside all manner of lying and deceit, every man shall speak the truth unto his neighbour. And by the voice of the Turtle, is signified the voice of the Preachers of God's word, which beginneth to be heard abroad in the world. And the fig tree doth bring forth her young figs, that is to say, the Apostles are already come into the world, which bring forth the most delectaable and pleasant food of the Gospel, and minister it unto the faithful, according to their necessities.   

The Bridegroom speaketh unto the Spouse.  
My dove that art in the holes of the rock, in the secret places of the stairs show me thy sight, let me hear thy voice, for thy voice is sweet & thy sight comely. By the dove is signified the holy Ghost (as it is evident out of the third of Matthew, the first of Mark, the third of Luke, and 1. of john. Wherefore the Church which is inspired and filled with the holy Ghost, made altogether spiritual, may well be called here in this place a dove, and whereas he replieth and calleth her his love, we are to note, that all her love cometh from him which is the fountain of love, and that it is from him, and for him, that she is called beautiful and fair, or a dove: that is to say spiritual, and she is provoked and stirred up afresh by the Bridegroom to come. but in the holes of the rocks, and secret places of the stairs. This rock is Christ. 1. Cor. 10 v. 2. We did all drink of the spiritual rock that followed them, & the rock was Christ, and by the secret places of the stairs, is meant the inward ascension and lifting up of the heart, which every faithful man must needs have. And it followeth, show me thy sight, because the bridegroom was desirous to see the face of the Church, as I showed you before in the holes of the rocks, and in the secret places of the stairs, and to hear her voice, or rather his, because otherwise the words of God cannot be acceptable unto her, neither is it possible for her to find her husband by any other means, for thy voice is sweet, and thy sight comely, & here we see the goodness of her loving spouse towards her. For without all question, it is indeed his voice and his words which the Church speaketh, and to conclude, all that the Church hath, is his: but why then calleth he it her voice? thy voice is sweet: because we should know that his voice is common between him and the spouse, for Christ's voice is nothing else but the ministery of God's word in the Church: so that always Christ's words do concern and regard the Church, and the good of the people. It followeth, and thy sight comely. We are to observe in these words, that whereas every one is known by his face, that the Church here in this place is said to be known by her sight, face, or countenace. Now the face of the spouse, is the righteousness of the just, I mean the believing just, of the light of whose countenance it is written, to the end that they may turn the hearts of fathers unto their sons, and the unbelievers unto the wisdom of the just. And whosoever hath this wisdom, walketh not after the will of man, but after the will of God the holy Ghost, that is to say, when his mind and understanding is ruled and governed by the holy Ghost, which cometh then to pass, when he judgeth all things rightly according to the word of God. And likewise she may be then said to have Christ's face, when in the midst of prosperity she doth nothing by chance, or otherwise then as a true Christian woman should do, but in effect & deed, and maketh it manifest unto the whole world, that she hath rightly put on the Lord jesus Christ, and his face is seen in her adversities and troubles, if she willingly bear the cross, and crucify the old man by suffering patienly all manner of adversities.   

The text.  
15 Take us the Foxes, the little Foxes, which destroy the vines: for our vines have small grapes.  
16 My well-beloved is mine and I am his: he feedeth among the lilies.  
17 Until the day break, and the shadows flee away: return my well-beloved, & be like a Roe, or a young Hart upon the mountains of Bether.  
The Commentary.  
The Fox is one of the craftiest beasts in the world, and hereby are signified & painted out unto us, the false believers and enemies to the truth, and this text may be fitly applied against false teachers & dissembling Prophets, which destroy the little vines, that is to say, corrupt those which in the particular Churches of the world, do begin to believe: and he repeateth the word Foxes, by saying little Foxes, the better to make known unto us their weakness & infirmity, which is such, that they cannot be able to bring any thing to pass against the Church of God, unless they first receive power from the darkness of God: and this he forewarneth the friends of the bridegroom, to wit, the ministers of the word, to the end that they should gird up themselves to take them, by the mutual help of the bridegroom, and of the bride, as often as they would, like fishes fast caught in the nets of God's word: now he is said properly to be taken or caught, which is convinced by the truth. And in that he saith, Take us the Foxes, we must note this, how the preachers of the Gospel, which are commanded to do this, do take and keep them for Christ and the Church, labouring to please and obey them both, because they are ministers both of Christ, and also of the Church. The vines are the particular Churches, which the heretics and false hypocritical Doctors and teachers do corrupt and pervert, because they pair away the greenness & beauty of the Church, that is to say, suck out the principles of good fruit, which they have gathered out of the word of God, and allege them under a show and pretence of godliness unto a most wicked end. Wherefore all such must be driven away which go about to deprave the word of God with their heresies and inventions.   

The Spouse speaketh.  
My well-beloved is mine, and I am his: he feedeth among the lilies. As who would say, I do most constantly and inviolably hold the friendship of my well-beloved, for because I know his love is most constant towards me, which I perceive by his great familiarity, in that he feedeth among the lilies. By the lilies are to be understood, the souls of the faithful, which do always yield forth a pleasant sent of good works among their neighbours: so that the spouse being invited to them by the word of God, and now joined with her husband Christ, is embraced of him, and desireth to dwell with him for ever: and that she may in the devotion of her mind, as it were among the lilies and roses, continually enjoy the comforts of the Saints and holy ones, until the clear day-star, and meridian brightness of God's good will and pleasure, do shine forth: whereby all manner of clouds and shadows may be compelled to flee away, to the end that all manner of men from the highest to the lowest may know God, without fear of sin, or danger of heresy. It is certainly a great suit which the Church hath unto Christ here in this place, and although she be most fully persuaded that it shall be most fully granted unto her: yet nevertheless, she interposeth and offereth up her prayers unto God, because she would not be deprived of this happiness in any sort, saying: Return my well-beloved. Return (I say) my well-beloved, and be to me both in word and deed, a most joyful goat, to spy out our wants and defects with sharp and quick eyes, and to look down upon our miseries with the eye of pity and compassion, as a most loving young Hart: take the old serpent away from among us, which lieth in wait to do us harm, and kill him with the breath of thy mouth: overcome all our enemies, o, thou which art so loving over all mankind and faithful souls: grant this (O Lord) if it be but for the promises which thou madest unto our forefathers, whom verily thou didst choose out amongst the Gentiles, & commandedst them to look for their saving healths and salvation, and the salvation of all others at the hands of Christ jesus their Saviour, which was promised unto them from the beginning of the world.    

The third Chapter.  

1 In my bed by night I sought him that my soul loved, I sought him, but I found him not.  
2 I will rise therefore now, and go about in the city by the streets, and by the open places, and will seek him that my soul loveth: I sought him, but I found him not.  
3 The watchmen that went about the city found me: to whom I said, have you seen him whom my soul loveth?  
4 When I had past a little from them, than I found him whom my soul loved: I took hold on him, and left him not, till I had brought him unto my mother's house, into the chamber of her that conceiue● me.  
5 I charge you, o daughters of jerusalem, by the Roes and by the Hinds of the field, that ye stir not up, nor wake● my love until she please.  
The Commentary.  
THe souls of the righteous are said t● make them beds, when flying the care● and troubles of the world, they take a course how to live quietly & peaceably. And to seek the bridegroom in the night time, or in the dark, is as much as to seek him in their own works, or in the traditions and constitutions of men, where it is not possible to find him, because they are full of darkness and obscurity. So then the spouse the Church speaketh these words, or the like in effect; Being pricked with the guiltiness of mine own sinful conscience, and labouring in my chamber & bed, that is to say, trusting in mine own merits or worthiness, I sought the favour and love of my husband, because indeed I thought to have obtained & purchased eternal bliss and happiness by the works of the law, and thus having a long time sought it here, I could not find it: because his love cometh not from our merits and worthiness, but of his mere good will & favour. I will rise therefore now, that is to say, whiles that I do go about to seek him out of me, and go about in the city by the streets, and by the open places to seek my Saviour and husband, the foundation of my happiness, and that in the religion of the Gentiles, and doctrine of the Philosophers, I found him not likewise. And to seek Christ is to be willing to trust in him, and sincerely to believe all his sayings, and be directed and governed by them: and lastly, to hope most constantly for their salvations by the merits of Christ's works, wherefore the spouse here in this place showeth, that she was not a little deceived, when she sought him diligently, but with humane diligence and industry, and upon the full confidence of her own works. Go to then, rise up, and go about the city, that is to say, all humane counsels, because they which seek Christ without the word and spirit of God, do as i● were fetch a compass, and go the farthest way about. Now the wicked do trace up and down in this way in vain, because tha● whereas no care & industry of man is available unto the finding of him, they can never find him out this way. The watchmen that went about the city found me, to whom I said, have you seen him whom my soul loveth? The watchmen, etc. that is to say, those which follow the constitutions of ancient fathers, revelations and studies of men, which seem to ward and keep the Church, I asked them also whether they could certainly tell me of any place where to find out my loving and gracious spouse, whe● I might securely embrace him, and secretly comfort myself. To conclude, I asked them whether they could bring me any certain tidings of my salvation: but having past a little from their humane studies and speeches, to see whether I could find any more certain steps and footings, as it were of my salvation and peace of conscience, which I had sought a long time, but never as yet found, at the length, leaving all humane helps and Doctors, I busied myself to make inquiry after him in the books of the holy scripture, being written by the instinct of the holy Ghost, whom I do love most entirely, as being the sense of piety and solid truth: for it is only God's spirit, which satisfieth and filleth the mind of man, desirous of knowledge, and leadeth his disciples into all manner of truth, by teaching them the words of God. And here I find, that not only my understanding is informed, but also that my affections are inflamed within me, and that I am presently able to discern errors and falsehood from the verity of true doctrine, and to receive and entertain in my heart the true peace of conscience, quieting and contenting myself in my husband, and all this happeneth for no other cause, but because I have found out Christ my Saviour and redeemer, that is to say, him who hath obtained the spirit of grace, which is never separated and abstracted from the truth, that which is his is mine, for otherwise I know that I should suddenly perish and come to nought, and forthwith Christ doth seek the salvation of those which live in wickedness and error. Wherefore the Church being once converted from the wicked, promiseth to bring in Christ, whom she findeth in the house of his mother, that is to say, in the Synagogues and congregations of the wicked, from whence he came: and verily the true believers do study and endeavour by prayers, by the ministery of the word, and by all manner of means possible, to reduce the poor wandering souls of the Church, to the truth of God's word, that they may receive Christ into their houses, and into the secret chambers of their hearts, because it is not enough for the servants of God to seek their own salvations, unless they may compass it for others also, and direct them as well as they may, unto the like speeches of God, which they ought to seek so carefully and diligently, that they should not leave off seeking of it, until they know that they have recevied mercy as well as they, which is declared unto us in the next words following: I left him not till I had brought him into my mother's house, into the chamber of her that conceived me. That is, I left him not till even the wicked, such a one as I myself had heretofore for a certain space been, being turned and converted unto him, received him.   

The words of the Bridegroom unto the Virgins.  
I charge you, o daughters of jerusalem, by the Roes, and by the Hinds of the field, that ye stir not up nor waken my love until she please. I charge you. The faithful spouse of Christ doth most willingly obey his will and commandment, by seeking the salvation of her mother which conceived and bore her, which yet wandereth up and down in darkness, and in the danger of death, so that the word of truth doth not a little thing profit by her, by making her fit to receive him that was coming, Christ jesus, and to change her by the power of his spirit, to the end, that they that were wise should become fools, and they that were fools, should become wise. Hence is it that she is become one of the Church's daughters, or rather to speak more properly, a true member of the Church and spouse of Christ: afterwards the Bridegroom dispatcheth unto her heart, the pleasures of his spirit, and peace of God, which passeth all understanding. Therefore both the mother and the daughter being both of them together, made a faithful spouse of the Lords, do rejoice and are merry, whereupon she sleepeth and taketh her quiet rest in the holy Ghost, whom the holy Ghost doth so preserve and keep from fear of any danger, that the quiet rest and peace of their minds and consciences cannot be disturbed or hindered at all. He saith unto the young virgins, * I charge you, which words were expounded before. He chargeth them not to stir or waken his love, until she please, but then he would have the young maids to waken her, when they are moved thereunto by the word of God: and this verse is repeated in the Canticles, to show that God hath no less care over the Church which is made of the Gentiles and wicked, being once converted, than he hath of the jews and others, which in the beginning were made righteous by him, but that he hath an equal care and love of them both, being made one in him and through him.   

The friends of the Bridegroom unto the young maids.  
6 Who is she that cometh up out of the wilderness like pillars of smoke, perfumed with myrrh and incense, and with all the spices of the merchant?  
7 Behold his bed, which is salomon's: threescore strong men are round about it, of the valiant men of Israel.  
8 They all handle the sword, & are expert in war, every one hath his sword upon his thigh for the fear by night.  
9 King Solomon made himself a palace of trees of Libanon.  
10 He made the pillars thereof of silver, and the pavement thereof of gold, the hangings thereof of purple, whose midst was paved with the love of the daughters of jerusalem.  
11 Come forth ye daughters of Zion, & behold the king Solomon, with the crown: wherewith his mother crowned him the day of his marriage, and in the day of the gladness of his heart.  
The Commentary.  
The blessed spouse resting herself under the protection of Christ, doth daily more & more profit in the knowledge of Christ: and this is done even in the wilderness of this world, and in the midst of the wick, dall manner of adversities & troubles whatsoever, to the words which come after, like pillars of smoke perfumed with myrrh and incense, teach us, that as sweet swells and perfumes being laid upon the fire, do yield a greater and better smell, even so the elect out of the very, fire of their temptations, by the works of Christian justice, do s●nd forth the sweet smell of myrrh and incense, which the friends of the Bridegroom perceiving, cry out with great admiration and wondering, saying, Who is she that cometh up, etc. so that these words and the rest that follow unto the end of this chapter, do in my opinion, properly belong & appertain unto the friends of the Bridegroom, and ministers of the word, and therefore they contain matters of doctrine, which concern the Church and glory of God. First of all therefore, as if they were astonished and surprised with admiration, they tell us what wonderful things God hath wrought & brought to pass in his Church, that is to say, how by the virtue of the spitit at one & the self same time she doth both rest and move, or ascend like a pillar of smoke, perfumed with myrrh and incense. A very strange thing and worthy to be noted: and in the fire of tribulation at the same time she hath peace, at what time she goeth and groweth from virtue to virtue by the spirit, and her faith increaseth daily more and more, which is effectual and powerful in her by means of love, & peace. And this is the peace which passeth all understanding, because the flesh cannot conceive how this should be, that she should at the self same time be vexed and troubled, and yet have such peace and rest thereby, that she should become more righteous, godly and pure than she was before. And look as the smoke mounteth upward, so long, that at the length it cannot be seen any longer, so as it is partly seen, and partly not seen: so the Church consisteth of her members, the number whereof is daily renewed, and which are partly known, partly uncertain and unknown. And as the smoke which is engendered of the fire, mounting up on high, doth by little and little vanish away out of a man's sight, even so the church which kindleth the love of God in our hearts by the fire of the holy Ghost, leaves not to ascend and mount up higher and higher until she be clean lifted up above the sight of all earthly things, and transported unto the consideration of the invisible things which are in heaven above. Behold his bed, which is salomon's, threescore strong men are round about it, of the valiant men of Israel. Behold. Finally, they show what and how great the security is of the flourishing green bed, that is to say, of the power and wisdom of Christ, and what vehement and wonderful great love he beareth towards the spouse and her maidens: and all this is done under the figure of Solomon. Furthermore, they lay before our eyes certain tokens of his love, as namely these, in that he keepeth, preserveth & defendeth his Church from the tyranny or treachery of such as lie in wait to destroy it, and likewise in sending of his Prophets at their appointed time, to forewarn them of the evils to come, and forearm them with all sorts of armour necessary for them against their enemies the flesh and the devil: for the Prophets must by their offices still watch and ward for the profit and commodity of the Church. And the number of ten being multiplied by six, maketh up just 60. Where the number of ten is taken for the Law or decalogue, and the number of six for all that space and time wherein God made all things. Wherefore by the threescore strong men we are to understand all the perfect and righteous men of the Church, who whilst they fulfil the ten commandments in six days, they may be rightly said to be set round about Christ's bed, because they do confirm and strengthen the godly minds of the weaker sort of their brethren, both with good words & good examples, & so by this means they do drive away all their enemies from them. They hold the sword in their hands when they obey & fulfil God's words, and are expert in war, whiles they teach & instruct others, which by their godly means are preserved: and the sword, to wit, the word of God, teacheth us that no malice of man is able to overcome the wisdom of God, and the hands wherein they hold his sword, are nothing else but good deeds & good works: and the elect which are already come unto perfection, have this sword upon their thighs, that is to say, are able to endure and bear the rigour of their conversation, by the which they learn to beat down the unruly appetites of the flesh, and despise the force and strength thereof, by putting all their hopes and confidences in God, to the end that their enemy the devil may not cause them to fall into the snares of his nets, by the enticing baits of the flesh in the night time and ignorance of the world. King Solomon made himself a palace of the trees of Libanon. King Solomon: these words may be well understood either of the ark of the Lord, which our Lord Christ the husband of the Church caused to be made of sundry kinds of precious woods, or else of the Temple which king Solomon built: but chiefly and principally they are to be understood of the whole Church & congregation of the faithful, which is so precious & costly in the sight of God, that it is to be preferred before the most precious & dearest matter of all the most stateliest buildings which are▪ be they never so curiously framed & built: because it is builded of stately high trees of Libanus, that is to say, of notable good teachers and preachers of the Church, which are eminent above the rest, and famous, as well for the pure silver of their doctrine, as for the glistering gold of zeal & charity crowned and adorned with the beauty of many virtues in such sort, that the minds of other faithful men are constrained as it were to behold and admire them, as also for to glorify God in his Saints.   

The words of the bridegrooms friends unto the young virgins.  
Come forth ye daughters of Zion, and behold the king Solomon, with the crown wherewith his mother crowned him in the day of his marriage, and in the day of the gladness of his heart. Come forth ye daughters of Zion, that is to say, ye daughters of Zion, as many among all the nations of the world as have received the words of life through Christ, and the hands of the Apostles to believe, come forth out of your errors and vanities, being before instructed by the holy scripture, behold the peaceable king Solomon, which made of two churches one, by taking away the hindrance and let, as well of God towards man, as of the jews towards the Gentiles, by his death and passion on the cross: come see and behold the humanity of Christ crowned with a crown of the deity O good God, how great was the love of God towards man, that he gave his only begotten son in the flesh, to the end that every one that believeth in him should not perish, but have eternal life, either that they shall receive it in that day when he shall come to judge both the quick and the dead, or that they have received it already, in that day, when his humanity was glorified the third day after his resurrection and triumph over the devil the great enemy of all the faithful people of God.    

The fourth Chapter.  

1 Behold thou art fair my love: behold thou art fair, thine eyes are like the doves: among thy locks thine hair is like the flock of goats, which look down from the mountain of Gilead.  
2 Thy teeth are like a flock of sheep in good order, which go up from the washing: which every one bring out twins, and none is barren among them.  
3 Thy lips are like a thread of scarlet, and thy talk is comely: thy temples are within thy locks as a piece of a pomegranate.  
The Commentary.  
The words of the Bridegroom unto the Bride  
THe Church of God is commended for diverse things in the Canticles. First, for her doves eyes, that is to say, her simplicity and sincerity of mind and judgement which is given her by the holy Ghost, which is signified by the similitude and shape of a dove: secondly, for her ornaments and jewels which do not a little beautify and adorn the face, because they are the ornaments of the head, and the head is Christ, whose face shineth most gloriously, and in whose countenance is all the glory of all the faithful wheresoever. thirdly, she is praised for her hair for as the hairs do grow on the head, so the truth which we have and receive from our head Christ, doth take fast root, and increaseth in us: now it groweth and increaseth in us by reason of the preachers of the Gospel, which are as it were the hairs of this head, which dependeth on Christ the true head of the church. And the hairs of this head of the spouse are very properly & fitly compared unto Goat's hairs, because whiles they attend wholly unto the precepts of the Law, and meditate upon nothing but upon heavenvly things, they are clean creatures, which feed in high steep places. And by Gilead, which is as much to say by interpretation, as an heap of testimonies, is meant the multitudes of martyrs, which confirm Christ's doctrine by their deaths and passions. Thy teeth are like a flock● of sheep in good order, which go up from the washings, which every one bring out twins, and none is barren among them. Thy teeth. The teeth are the power of the holy Ghost, by the which the true Bishops do overcome the wicked, and crush them in pieces by the preaching of the word and Christian conversation, and either convert and turn them to the truth, or else confirm and establish them in the truth by the power of the aforesaid word. Again, the Bishops are teeth, because they reprehend and reprove the wicked by the word of truth, and make them members of Gods holy Church. Moreover, they are teeth to break & bruise the bread of doctrine, so that it may be food for the weak. And the teeth of the Church are described to be like unto sheep after they are washed and shorn, because the spirit of truth doth make the true professors of the Gospel, and generally all the faithful to become pure, innocent, & simple or harmless as sheep: neither are they barren or fruitless, because as the sheep they bring forth twins, & always abound in all manner of good works. Thy lips are like a thred● of scarlet, and thy talk is comely: thy temples are within thy lo●kes as a piece of a pomegranate. Again, the Church is commended for her lips: that is to say, for her words. And her lips are said to be red, because all her speeches tend only to this end & purpose, to set forth the death of Christ our Saviour: red with blood for the salvation of the elect. And her words are fiery hot with zeal and faith▪ not knowing how to l●e, but able to overcome the false and lying brethren. And by her cheeks, is signified modesty and shamefastness, because when a man is ashamed he blusheth, or his cheeks do look red: and because the pomegranate is red in hew, therefore it may be most fitly applied unto the passion of Christ. Now, because the Church is not ashamed of Christ's cross, but rejoiceth rathe● in her passions and persecutions, which sh● is to suffer for his sake, and is wont to bear● the sign of the cross very patiently: therefore it was well said, that her cheeks wer● like a pomegranate, & especially like a piece of pomegranate, because the redder part of it was hid, and the white only was seen. And as the number of grains which are in a pomegranate cannot be seen, unless the pomegranate be broken or bruised in pieces: so likewise the virtue and power of the Church is not seen but in tribulations and troubles.   

The Text.  
4 Thy neck is as the tower of David, built for defence, a thousand shields hang therein, and all the targets of the strong men.  
5 Thy two breasts are as two young roes that are twins feeding among the lilies.  
6 Until the day break, & the shadows fly away, I will go into the mountain of myrrh, and to the mountain of incense.  
7 Thou art all fair my love, & there is no spot in thee.  
The Commentary.  
In this place he commendeth the spouses' neck as a tower built up of a reasonable height, hanged round about with strong shields: & what thing else is this in the spouse but the sweet agreement of holy manners, or true strength & fortitude against all adversities that shall happen, being always adorned and decked with strong champions and Christian warriors, which they keeping and preserving, do not only praise them, but also in the power and virtue of him that is able to strengthen their weak souls endure and suffer all manner of adversities. The great Cannon which defendeth this Church, is nothing else but the lively words of the holy scripture which do pierce even to the soul: and the thousand bucklers or targets, are the hoped for helps and succours of Gods divine providence, by the which he doth so much sustain and relieve his servants, that it is not possible that they should be overcome or overthrown. Thy two breasts. Finally, because he meaneth not to proceed so far in this place, as to speak of her girdle, after he had spoken of her head and neck, he addresseth himself to say somewhat in commendations of her two breasts: whereby is meant the doctrine of both the old and new testament, than the which there can be nothing imagined more pleasant more amiable, or more profitable: and he likeneth them to two young roes, because as they do lightly leap and skip up and down, so the doctrine of both the old and new testament is spread abroad throughout the face of the whole world, & their feeding, is said to be among the lilies: whereby are signified the faithful, amongst whom there is always abiding the love & charity of the Church, which feedeth, that is to say, recreateth her: & this love doth remain for ever in her full state & perfection among the faithful. But what is the food wherewith she feedeth them? It is the food of the spirit and word of God: for because the Church doth always feed on that food which shall make her strong to persever and continue out unto the end. Moreover, the faithful people of God are fed and nourished with faith and love of the Church: but how long are they fed after this sort? until the day break, that is to say, to the end of the world, and that the shadows of errors, men's inventions, and all the works of darkness do fly away. And Christ may rightly then be said to come unto us, when he helps us, and to go away from us, when he takes all hope of help and secure from us. Now the spouse as long as she is in this world, is not without tribulations and crosses, and doubtless she would soon perish and come to nought, if Christ should not come to her to comfort & strengthen her with the power of his spirit, and therefore the Bridegroom speaketh unto the Church, as if he did speak unto a third person, saying, I will go into the mountain, that is to say, I will indeed help thee, which arta mountain of myrrh, & a hill of incense, that is to say▪ so full of my sweet ointments, as a mountain of incense and myrrh. Thou art all fair my love, & there is no spot in thee. Thou art, etc. He cometh then, and slacketh not to come unto his well-beloved spouse: for he is no liar, to say that he will come, and not to come: & he saith, thou art all fair, & there is no spot in thee. How fair? how without spot, or blemish? by the bountiful and beautiful presence of the immaculate son of God, and for the sweet smell of his ointment wherewith he hath perfumed us: and hence it is, that the Church is called a mountain of myrrh, & a mountain of incense because that she albeit in herself, and of herself she is most miserably foul, & black as any blackamoor can be: yet notwithstanding in her bridegroom Christ most amiable, admirable & fair, pure without spot in Christ, because he wipes away all her spots, & blots by forgiving her her sins, and imputing them no longer unto her.   

The Text.  
8 Come with me from Lebanon my spouse, even with me from Lebanon, and look from the top of Amanak, from the top of Shenir and Hermon, from the dens of the Lions, and from the mountains of the Leopards.  
9 My sister, my spouse, thou hast wounded mine heart, thou hast wounded mine heart with one of thine eyes, and with a chain of thy neck.  
10 My sister, my spouse, how fair is thy love? how much better is thy love then wine, and the savour of thine ointments then all spices?  
11 Thy lips, my spouse, drop as honeycombs: honey and milk are under thy tongue, and the savour of thy garments is as the savour of Lebanon.  
The Commentary.  
Here in this place we are to consider thus much: that by the four hills of Israel is to be understood the vocation of the Church of the Gentiles unto Christ her husband, which is called, that she may not dwell any longer with Lions & Leopards, but may be freed from the power of them, that is to say, that her body may not be torn in pieces with the cruelty of bloody tyrants, or distracted by the diversity & variety of wicked sects: but that she being reduced, & brought from heresy & error to the true understanding of the faith, may make one true Catholic Church of all the elect, which are gathered & assembled together of all nations, tongues, and kingdoms of the earth, as who would say: This my beautiful spouse flieth unto me for refuge, not only from Libanus, but from all the corners and quarters of the earth, eschewing the subtleties of Satan, and treacheries of false teachers and heretics, such as they have meditated and thought upon lying on their beds, to destroy and annoy the Church. And in that he saith, that his heart was wounded, we are to note the greatness of his love which he beareth towards the Church, which he for good cause calleth his sister and spouse: first, because she is become his heavenly bedfellow, & partaker of the benefit of his celestial bed: and secondly, because he vouchsafed to take flesh, and put on man's nature upon him, that he might be our natural brother. The eyes of the Spouse are the judgements & proceed of the holy Ghost: the neck is faith, and the chains about the neck, the works that are done in faith. Again, the spouse hath two eyes whilst she liveth in the flesh, to wit, the judgement of the spirit, & the judgement of the flesh: the first pleaseth Christ greatly, the second displeaseth him as much as the former pleaseth him, because it is contrary to the former, which the church shall be quite & clean freed from, when mortifying the old man, she runneth unto the tabernacle of the body by death. Furthermore she is said to have two chains about her neck, the one a chain of hypocrisy, that is to say, of seeming good works that issue forth from faith, one of these chains the bridegroom loveth, and the other he hateth to the death, because it is a sinful chain, wherefore he saith, thou hast wounded mine heart with one of thine eyes, that is to say, with the judgement and understanding of the holy Ghost, and with one of thy chains, that is to say, with the works which come from faith, hast thou wounded mine heart, that is to say, thou hast done things very grateful and acceptable unto me, and he repeateth these words, of wounding of his heart twice, to make known and declare the singular great love which Christ beareth towards his Church. And these loves are better than wine, because neither wine nor any other outward thing, can be more pleasant or acceptable, than the works of Christian charity. And finally the savour of thine ointments is better than all spices, because the Church is made partaker of Christ's ointments, which yield forth a far more precious, gracious, and loving smell, than the smell of any outward unguent or any thing else whatsoever. Thy lips my spouse drop honycombes: honey and milk are under thy tongue, and the savour of thy garments is as the savour of Lebanon. Thy lips. The lips of the church are ever like honycombs dropping: but what do they drop or distill? milk and honey which is under their tongues. By which words we are to note the honey sweet, and milk white, unspotted words of God. These words may be said to drop from the mouth of the chaste spouse, whiles she delivereth them unto her neighbours, & they flow from her most easily and fluently, which is signified by these words in that they are said to be under her tongue. Indeed she is endued with her husband Christ's spirit, by means whereof she both perfectly knoweth, and easily pronounceth all things, because it is a general rule, the more perfectly we know a thing, the more ready shall we be able to utter and pronounce the same. And it followeth in the text, and the savour of thy garments is as the savour of Lebanon. What garments are these which the Church weareth, unless it be these, wherewith she which is Christ's most sacred body is covered and appareled withal? and these are the garments indeed wherewith the grace of Christ, his justice spirit, truth peace, and all those good gifts and graces which do accompany them, are greatly glorified. The sent & smell of these things is wonderful strong and strange: for it is as the savour of the hill of Lebanon, or of many odoriferous trees, and yet nevertheless the garments of the spouse are more odoriferous and well smelling, than all these things. But it is God alone, and his Christ, the Angels and elect which do smell the odor thereof, & are delighted therewith; because it is not possible at all for them to please either God or man, which have not received of the fullness of Christ's spirit.   

The text.  
12 My sister my spouse is as a garden enclosed, as a spring shut up, and a fountain sealed up.  
13 Thy plants are as an orchard of pomegranates with sweet fruits, as camphor, spikenard.  
14 Even spikenard, and saffron, calamus and cinnamon, with all the trees of incense, myrrh and aloes, with all the chief spices.  
15 O fountain of the gardens, o well of living waters, and the springs of Lebanon.  
16 Arise, o North, and come o South, and blow on my garden, that the spices thereof may flow out: let my well beloved come to his garden, and eat his pleasant fruit.  
The Commentary.  
The Bridegroom in this first verse commendeth the spouse for abounding in all manner of fruit of good works, and he useth the similitude very fitly of a garden, which because it may the better bring forth herbs, trees, spices, and all sorts of fruits, men do use to set a hedge round about it, to keep out cattle from hurting of it, and last of all, it is watered with wholesome, sound, and unpoysoned waters: and even so for all the world is it with the Church. What booteth it then, for the Church to be never so fertile and fruitful in good works, unless God preserve and keep it with a fatherly providence and care, setting (as it were) a hedge round about it, unless he water it with the water of life, and shadow or refresh it with the comfortable gifts and graces of the holy Ghost: and therefore it is said, as a spring shut up, and a fountain sealed up, because it is confirmed and strengthened with the protection of the Almighty, as also for an other reason, because it is not lawful for us either to add or diminish any thing from the fountain of the Gospel, because it must not be infected with the puddle of men's filthy doctrines or wicked constitutions. Thy plants are as an orchard of pomegranates, with sweet fruits, as camphor, spikenard. Thy plants. That is to say, the fruits of good works which follow the planting of faith, are as dear unto me as a garden, and as pleasant unto me as any orchard can be in the world: and thus by the variety of costly spices, and odoriferous trees of a paradise, that is to say, of a wide orchard or delectable garden, we are to learn, that the elect although distinguished by degrees and persons, yet are they notwithstanding all of them within one paradise, that is to say, within the odoriferous and pleasant trees of the Church, which abound in most precious and sweet plants of the elect and faithful ones, and every tree, that is to say, every one which is not planted in this pleasant Eden or garden, bringeth forth poisoned and corrupted fruit. And to conclude, there is no good herb or fruit growing in the world out of this garden: and contrariwise, all that groweth here is wholesome, pleasant and a fruit to be desired.   

The words of the Bride unto the Bridegroom.  
O fountain of the gardens, o well of living waters, and the springs of Lebanon. O fountains. This sentence appeareth to be an exclamatorie sentence of the spouse, breaking forth into the praise of her husband, for all the good things which she hath received of him, as if she should have said in other words, Thou, o my gracious and loving spouse, art the cause of all my good, the fountain of eternal life: all our gardens had need to be watered with this lively water: thou art the wellspring of all heavenly graces, from whom all good things are powered down upon us in most plentiful sort: thou art the conduit which convayest these wholesome waters unto thy Church, which is Lebanon. For as Lebanon is full of odoriferous plantings of the faithful: so the particular Churches may be called small orchards, and pettie-gardens of the great paradise of the Church: and there is but one fountain of lively water which runneth through out all the gardens of Lebanon, that is to say, there is but one fountain of grace and truth, namely the holy Ghost, wherewithal the several congregations of the faithful must be watered and refreshed. So then the fountain of the gardens, that is to say, of the particular Churches and congregations is nothing else but the fountain of the Catholic and Universal Church, because it is in her first, and from thence derived unto all the rest. Arise, o North, and come o South, and blow on my garden, that the spices thereof may flow out: let my well-beloved come to his garden, and eat his pleasant fruit, Arise, o North. The spouse invocateth the succour & help of the holy Ghost, by whose inspiration her young and tender plants may as well in adversity as in prosperity, flourish, increase, and bring forth fruit worthy of the bridegroom, to recreate, delight, and content him, which is a most careful and diligent husbandman over the flock that is committed unto him: so that the breath of his mouth may cause the sweet spices to fall off from the trees, and to ripen the dainty fruits upon the trees, to the end, that he that is the true husband of the Church may eat and be delighted with the fruit thereof. In fine, her hearty desire and affection is, that she may be commended of the Bridegroom for her fruits of faith, which she can not bring forth without his special assistance, help, and favour.    

The fift Chapter.  

1 I am come into my garden, my sister, my spouse: I gathered my myrrh with my spice: I eat mine honey comb with mine honey, I drank my wine with my milk: eat o friends, drink and make you merry o well-beloved.  
2 I sleep, but mine heart waketh, it is the voice of my well-beloved that knocketh, saying, open unto me my sister, my love, my dove, my undefiled: for mine head is full of dew, and my locks with the drops of the night.  
The Commentary.  
The words of the Spouse unto the Bridegroom.  
THe Church calleth her husband Christ her well-beloved in her garden, that is to say, she ascribeth all glory unto him, for making her so fair a garden, and causing her to bring forth such trees and wonderful strange and odoriferous fruit: whereby she confess, ththat both herself and her fruit do come from Christ, to the end that he may be always ready to help her, and that he may be glorified in all, of whom all things are, and have their being: therefore she speaketh these words, my well-beloved Christ came into his garden, that is to say, unto me which am his, and in whom, if there be any good or pleasant thing, it must be acknowledged to proceed & come from his bountiful goodness, and he eat his 
* It, the fruit fo his pleasant apples.  pleasant fruit, so that these are the words of the spouse, promising her service & devotion unto the Bridegroom. Furthermore her garden and all her delights, (as it hath been before showed you) must be watered by Christ with his heavenly water.   

The Bridegroom speaketh unto the Bride these words.  
I am come into my garden, etc. The Bridegroom heareth the prayers of the Church, and accordingly addresseth himself unto her, and he cometh to help her, he gathered myrrh and spice, that is to say, the good works of the Church, which are done in faith, do fully please, and are right acceptable unto him: afterwards than he calleth her to come into his garden, into what garden I pray you? unto herself, for she is Christ's pleasant garden, she is his paradise: for it is Christ's desire and will, that she should retire back again unto herself, and return unto her heart, and he calleth her, because no man can truly return unto his heart, unless it please him to call, and instruct him with his holy Spirit: and the reason thereof may be this, because there is no man so righteous or godly which sinneth not at one time or other, as long as he liveth in the flesh, and therefore he hath great need to return unto himself, and be renewed and repaired in Christ, because in deed no man can be truly said to return, but he that crucifieth the flesh, and is reform and informed afresh again by the holy Ghost. It followeth, and eat his pleasant fruit. Before we heard that God's words were taken for honey, milk, and wine: for honey because of the sweetness thereof, for milk, for the meetness and convenientnesse thereof for young children, lastly for wine, because it filleth our hearts with true joy and gladness, all these the bridegroom may be said to eat and drink▪ when he delighteth in them, eat, o friends drink and make you merry, o well-beloved. Among the number of those which are of th● Church of God, there are called unto th● aforesaid banquet of honey, milk, and wine that is to say, unto the tasting of God's wor● first of all, all Bishops and true professors o● the Gospel: he willeth them to eat an● drink, and be drunken also, because h● would have them to take enough of God words, that is to say, to give themselves wholly unto the meditation of them until th● be drunken therewithal. O happy drunkenness, which cometh not of the fr● of the vine, but of the sweet liquor of God's words, which maketh us forget all temporal affairs, in such sort, that men being once inflamed with the love of heavenly things, never feel any temporal pain or grief, as a drunken man in his drunkenness forgetteth all his business.   

The words of the Spouse.  
I sleep, but mine heart waketh, it is the voice of my well-beloved that knocketh saying: open unto me my sister, my love, my dove, my undefiled, for mine head is full of dew, and my locks with the drops of the night. I sleep. There be some, in whom the desires and affections of the flesh are yet to be seen, as in the believers which have not yet altogether crucified and mortified the same, because whiles ●hey live in this world, the flesh prevaileth and worketh something in them: ●nd therefore the Spouse saith, I sleep, but ●●ne heart waketh. She sleepeth while that he is somewhat kept back by the weak flesh, that she cannot follow Christ so perfectly as she would: for she would not ●●ne nor offend any more by her good will, yet nevertheless she doth sin and offend many times whether she will or ●o, because oftentimes it so happeneth, that she doth those things which she should not, and would not do, and those things which she would do, doth she not: and yet for all this, her heart waketh, by the grace and favour of the bridegroom: whence it cometh to pass, that according to the inward man, she rejoiceth in the law of the Lord, and delighteth in it, saying, the voice of my well-beloved, as if she should have said, although I sleep in the flesh, yet my heart is still waking, I hear and know the voice of my well-beloved Christ, calling me into his garden, that is to say, willing me to return unto myself, open unto me my sister. He saith not sister, but my sister, this word my, and yo● mark it, is always added to the former. No● he calleth her sister, because of the bond o● charity, a friend for her faith, a dove for having the spirit of God undefiled, because o● the righteousness of her husband, his, because all these things, being put together, or every one by themselves in particular: do flow from Christ. So then the Bridegroom knocketh saying, open unto me, this is great and weighty commandment, an● there cannot be a more necessary precept the bridegroom would have every one t● open unto him, and why so? for because ● he saith himself, mine head is full of dew, 〈◊〉 my locks with the drops of the night. Go● the father is Christ's head, as it is in the first Epistle of S. Paul to the Corinthians, chap. 3. vers. 11. and Isaiah saith, thy dew is the dew of light, that is to say, his truth and his justice: again Christ is the head of the spouse, and the locks of his head are those things which she obtaineth through his means at the hands of God, as grace and remission of sins, the peace of mind, help and secure in time of trouble and necessity, and a hundred such like things, the night, or darkness, are the wicked, the drops of the ●●ght, are those things which are derived from them, as poisoned doctrine and wicked works. Wherefore to conclude this point, all wicked men, and all the power of darkness which Christ sustaineth, or restraineth rather from doing of any evil, both to himself, and his servants, they are the drops of the night, because they are the works of darkness.   

The Text. The words of the spouse unto herself.  
3 I have put off my coat, how shall I put it on? I have washed my feet how ●hall I defile them?  
4 My well-beloved put in his hand by the hole of the door, and mine heart was affectioned towards him.  
5 I rose up to open to my well-beloved, and mine hands aid drop down myrrh, and my fingers pure myrrh upon the handles of the bar.  
6 I opened to my well-beloved: but my well-beloved was gone and passed: mine hea●● was gone when he did speak: I sought him but I could not find him: I called him, b● he answered me not.  
The Commentary.  
Our old Adam, being not yet altogether mortified in the Church, is somewhat sluggish & sleepy, and opposeth himself again the wakeful and vigilant spirit, making the answer unto the Bridegroom, when h● commanded him to open unto him, and ●ceiue him for his eternal salvation. I have p● off my coat, as if he should have said, I ref● not to open unto thee, but the flesh doth son what trouble and molest me, and thorough thy favour and grace I have put off the c● of the old man, that is to say, all manners trust and confidence in my own works have washed and cleansed my feet from a manner of affections, and have already couched myself in the most joyful bed of thy peace, and now if I should rise up out of my bed to open the door for to let thee in, I should all to befoule my feet, and disquiet myself, grant this, that I should go to bed again, and enjoy my happy rest with thee. I am well pleased with the amiable dew of thy head, that is to say, of thy eternal and heavenly father, but the drops of the night which ●ang in the locks of thy head, do amaze & terrify me, & who knoweth whether it shall so happen, that when I shall suffer and endure the sharpness of these drops, that is to say, of the cross I shall offend thee, and defile myself, and so consequently, exclude myself from all manner of partaking of the dew of God's favours, and lose the quiet rest and peace, which by thy gracious mean I have obtained & purchased unto myself: thus being plunged in extremities, and doubs, I can not see any manner of means how I should rise and open unto thee.   

The words of the Spouse unto the virgins.  
My well-beloved put in his hand by the hole of the door, and mine heart was affectioned towards him. My well-beloved. Christ's hand doth betoken his mighty operation power and help, the door of the spouse, the works and judgements of the flesh, and this door is fast shut or locked, that is to say, the impediments & hindrances of the flesh are not as yet taken away, which, as long as they remain it is unpossible for the spouse to entertain or receive Christ, or to set all her affection upon him: but he perceiving this our natural dullness or frowardness rather, putteth his hand, that is to say, his mercy, and bringeth succour thorought the hole of the door, that is to say, of the flesh which is weak, and full of holes and infirmities: and he may be truly said to put his hand into the Church by the hole of the door, when he lighteneth her with the light of his grace, inflameth her with a true & ardent heat, draweth her after him, and finally confirmeth and establisheth her with other gifts of the holy Ghost: wherefore as soon as ever she perceiveth Christ's necessary and helping hand, she shaketh off all kind of drowsiness and slothful sluggishness; and her bowels are moved towards him, that is to say, all her inward parts are moved within her, together by the motion of the holy Ghost, to the end, that she may be able to do all that which her well-beloved willeth & commandeth her to do, and now she maketh as much haste as may be to rise up, which before could not find in her heart so much as to rise & open to her well-beloved when he knocked. And here we may note the wonderful force and efficacy of the bridegroms hand: for she did not only rise up when she opened to her well-beloved, but furthermore, her hands did drop down myrrh. Now the hands of the spouse are her works, which do not always drop down myrrh, but then only when she openeth unto her husband, and obeyeth his commandments: and look whatsoever she doth in the faith and confidence of the bridegroom, is but as it were hands dropping down myrrh through her fingers: because the good deeds of the Church, be they done never so secretly, yet nevertheless they do yield forth a most sweet smell, and incorruptible savour, most acceptable unto God, in whose presence they are done, and accepted of him.   

The spouse speaketh.  
I opened to my well-beloved: but my well-beloved was gone and passed: mine heart was gone when he did speak: I sought him, but I could not find him: I called him, but he answered me not.  
I opened, etc. After that Christ had comforted the Church with his hand, and succoured it with his help, and comfort, she opened: by which word we are to note all that which doth any way favour the wicked desires of the flesh, that is to say, all inventions of men whatsoever, which we must open, that is, take out of the way, otherwise we shall not be able to open the wicked door of the flesh, that is to say, to mortify and crucify it with the wicked lusts & affections thereof, which cometh to pass as often as he enableth her to subdue and crucify the wicked flesh, and taketh away from her matter & food of impiety, planting in her a desire and longing after heavenvly things, so that she is forthwith filled with Christ's spirit, and verily she asketh many things at his hands, because she is all in all in the glory of his name, but he passeth and goeth away along by her, that is to say, he doth not grant her all the desires & petitions of her heart: but how then doth the chaste spouse behave herself after Christ is departed and gone away from her, that is, when he doth not fulfil all her desires, & do all that she would have him for to do? she rehearseth the wonderful works of God, and laudeth the great power & force of his word, saying, my soul shall go forth when he speaketh. The speech of the Bridegroom is his word, which speaketh most absolutely in the hearts of the faithful by the operation and working of the holy Ghost, and as soon as the faithful man heareth the sound of these words, he believeth and trusteth in them, and his heart or soul goeth forth, because he renounceth and denieth himself, and all that liveth or is within him, for Christ's sake: and the soul may be truly said to go forth at the voice of the bridegroom, which loseth her voice and life, and all that ever she hath for him, but whosoever doth so, shall be sure to keep them unto eternal life. So then, it is all one in effect, as if the spouse should speak after this sort, so amiable and effectual is the voice of my well-beloved husband, that I am wholly bend and intent upon him, still looking and following after him. It followeth, I sought him, but I could not find him. What should the spouse of Christ be by the delights and joys of Christ, but ready to seek him and run after him, and this with as much haste and diligence as may be. Thus than she maketh diligent search and inquiry for her husband, & continueth still seeking of him▪ but he withdrew himself from her, & would not suffer her to find him out, although she desired it so as nothing more, for albeit she puffed & blowed, & laboured till she sweat again, to find him out, yet she could not find him, till he manifested himself unto her, which may be found at any time, so that a man have faith which faith cometh from God the giver of all good things. Nevertheless it pleaseth him for a while to withdraw himself from the flesh, to the end that it may be more holy, and more sanctified. Again, the spouse addeth these words, I called him, but he answered me not. She calleth the Bridegroom, because she hath need of his favour and help, and desireth it most earnestly, & he answereth her, when he granteth her the desires and petitions of her heart: but she saith, that her well-beloved answered her not when she called him. Because he did not presently yield unto her request, by giving that which she asked: for oftentimes it so cometh to pass, that God doth not presently bestow that on us, which we desire at his hand, because indeed by withholding and withdrawing these things from us for a certain time, he maketh us to be more earnest and willing to seek those things, according to the institution & prescript of his word.   

The Text.  
7 The watchmen that went about the city found me: they smote me and wounded me: the watchmen of the walls took away my vail from me.  
8 I charge ye, o daughters of jerusalem, if you find my well-beloved, that you tell him that I am sick of love.  
9 O the fairest among women, what is thy well-beloved more than other well-beloved? what is thy well-beloved more than another lover, that thou dost so charge us?  
The Commentary.  
Whiles the Church was thus earnest in the pursuit of her well-beloved, the watchmen, and those that went round about the city found her thus perplexed: and by them we are to understand those which are Bishops and chiefe-priests in name and word only, being indeed so far from showing where Christ is, and comforting the weak consciences of the ignorant people with the words of life: that they do rather beat the spouse, and vex the Church, as the evil servants in the Gospel, did afflict and beat the rest of their masters family, and fellowservants, whiles their master was abroad in a foreign country. These be the men that lad men with an infinite number of human precepts and commandments, & these false teachers took away her vail from her. When under the pretence and pretext of true religion, they became destroyers or corrupters of the word of God, by taking it away out of the Church, to the end that their own doctrines might take place.   

The words of the Spouse unto the virgins.  
I charge you, o daughters of jerusalem, if you find my well-beloved, that you tell him that I am sick of him. I charge you. The faithful spouse of Christ, being wounded, beaten, spoiled and deprived of her own garments, and being now altogether out of hope as a man would say, to find him in the doctrines of men, yet nevertheless for all this, she ceaseth not to call upon him, and seek after him: neither wanteth she any desire or godly affection to stir her up unto the earnest and vehement pursuit thereof: for it is most certain that the elect of God, are so inwardly provoked and stirred up unto those things by the mere instinct of the holy Ghost, that they would rather choose to die a hundred times, then once to leave off from doing those things. Wherefore as the spouse could learn nothing of the false teachers and enemies of godliness, which carried a great show of piety & learning, she turneth herself unto those which of her knowledge made no great show of knowledge and learning, to wit, unto the young maids and daughters of jerusalem, signifying the faithful and godly sort, living here in this world which are accounted fools, and devoid of judgement of the world. And it is most evident that hereby they are meant, because the daughters of jerusalem are always taken for the faithful whom the Church chargeth, that if they find Christ, they would be a means unto him for her to obtain his love by telling him that she was sick of love, and languished for the desire of him, which is the greatest desire the elect can have, because they do both seek to find out Christ together with the spouse, and also desire him to help and secure them at all times & hours.   

The virgin's words unto the Spouse.  
O the fairest among women, what is thy well-beloved more than other well-beloved? what is thy well-beloved more than an other lover, that thou dost so charge us? It is not possible for the young virgins the Churches best beloved, unless they first hear, to understand what his state and condition is, wherefore here in this place they do ask after his condition and qualities demanding what he is. Wherefore the faithful people of God do earnestly desire to receive instructions of the Church, and be informed of her what is her well-beloved (for it appertaineth only to the Church to define of these things) provided always that she do it by the tenor and prescript of God's word, which is her only life and rod of direction: how he was begotten of the father before all ages: and how in the fullness of time, he came into the world, to take the Church to be his spouse, saving and redeeming her from all her sins.   

The Text.  
10 My well-beloved is white and ruddy, the chiefest of ten thousands.  
11 His head is as fine gold, his locks curled, and black as a raven.  
12 His eyes are like doves upon the rivers of waters, which are washed with milk, and remain by the full vessels.  
13 His cheeks are as a bed of spices, & as sweet flowers: and his lips like lilies dropping down pure myrrh.  
14 His hands as rings of gold, set with the Chrysolite: his belly like white ivory covered with sapphires.  
15 His legs are as pillars of marble set upon sockets of fine gold: his countenance as Lebanon, excellent as the Ceders.  
16 His mouth is as sweet things, and he is wholly delectable: this is my well-beloved, and this is my lover, o daughters of jerusalem.  
17 O the fairest among women, whither is thy well-beloved gone? whither is thy well-beloved turned aside, that we may seek him with thee?  
The Commentary.  
In these verses the Spouse describeth unto us the beauty of her immaculate spouse. And first, in general terms, speaking of his whole person: then in particular, by entreating of each part and member of him. She saith then, that he is white and ruddy, the chiefest among thousands. By his whiteness, we are to understand his divinity, according to that of S. john, God is the true light, and there is no darkness in him. His redness or ruddiness is a token or sign of his humanity, because of the blood which he shed, & rebukes which he suffered, and bitterness of torment which he endured: and lastly, because his blood doth wash us clean from all our iniquities.  
It followeth in the words of the Spouse, that her well-beloved was the chiefest of thousands, that is to say, among all the multitudes of men, because a thousand in this place is taken for all men, there being one only Mediator left between God and man, jesus Christ. But why is he the chiefest and principal above all other? Because he should be a fit Saviour and redeemer of the Church: for whereas we are all the sort of us wicked, reprobate and sinful men, he is therefore principally good, and the chosen and chiefest among all others, to the end that we that are by nature wicked, should by his grace become good, and of a vile and cruel nation, an elect and chosen people unto him, being by faith made fully partakers of his goodness & graces, and whom it hath pleased God the Father, for his Son Christ jesus sake, to elect, predestinate and preordain unto salvation from the beginning, because no man can be chosen or become good, unless it be by Christ, and a true & lively faith in his death. His head is as fine gold, his locks curled, and black as a raven. His head, etc. Now the spouse goeth about to describe all the particular ● several parts of the bridegroom: and first she beginneth with his head, affirming it to ● like the finest gold. Whereby is signified the most precious nature of God, which is called Christ's head, as S. Paul saith: the head of Christ is God. Secondly she praiseth him fo● his locks, because, as the hair doth great●● grace the head, if it be finely curled, and somewhat black withal: even so the lock● of Christ's head are most decent and fair, that is to say, the doctrine and works done in faith, preached by the Apostles, and Doctors of the Church, which hang round about this head like so many curled locks. For albeit the wicked, as much as in them lieth, do daily resist and strive against them, yet they have a most notable victory over them, and are more and more enlarged, though peradventure the wicked may think them to be black, because they cannot please them; for they do always labour as much as they may, to impugn them, & obscure their doctrines with lies & inventions. His eyes are like doves upon the rivers of waters, which are washed with milk, and remain by the full vessels. His eyes, etc. Here she praiseth him for his eyes, by the doves, upon the rivers of waters, which are washed in milk or spices, we are to consider the exceeding great knowledge, & fullness of the holy Ghost which was so plentifully abounding in our Lord & Saviour jesus Christ, as in no creature else. Wherefore S. john faith, that he was full of grace and truth: and shortly after it followeth, & of the fullness of his grace we all receive: and truly such are the eyes, that is to say, all the judgements and proceed of Christ, to wit, most sincere & pure, and proceeding from the fullness of the holy Ghost: his cheeks are as a bed of spices and as sweet flowers, and his lips like lilies dropping down pure myrrh. His cheeks, etc. Here is the perfect description of his cheeks, which are in the face, and whereby every man is known: and therefore we may very well take these cheeks for the commandments and writings of God, because they do rightly teach and instruct us how to know Christ: and therefore it was well said of john, Attend diligently unto the writings of the scriptures, because you may have eternal life by them, and they are they which testify of me. So than it appeareth most plainly, that the scriptures and word of God are the face and cheeks of Christ: which do give us most evident tokens of him: & they are as it were beds of spices, because their speeches are distinguished and divided into diverse books, which smell most sweet unto the godly minds and this sweet smell is caused by the operation of the holy Ghost, which happeneth so often as the stately sense thereof is unfolded and expressed: and the sent thereof is increased not a little, when those thinger which may seem to be little of themselves are for a certainty known to be most divine celestial and heavenly things. But wh●● do these sweet spices grow? In the heart of the faithful, which only do esteem and make account of them. And he saith, tha● the smell of them is increased by reason of them which fell sweet spices and drugs which are the true Bishops and ministers of the word: 
Thus it is in Italian.  who whiles they by the special direction and inspiration of the word pronounce and minister it unto the people, as a most sovereign ointment, to recreate and heal their wounded souls. Afterwards she cometh to describe the bridegrooms lips. Now the lips of the Bridegroom Christ, are his doctrine, which is published abroad by his Apostles and Saints, which like unto certain odoriferous lilies, do render forth a most gracious smell of righteousness and truth. His hands as rings of gold set with the Chrysolite: his belly like white ivory covered with sapphires.  
His hands, etc. The hand of Christ is the power of Christ, wherewith both in himself and in others he bringeth to pass strange things, and he declareth the exceeding great value, & inestimable goodness of these hands, in that he likeneth them to rings of gold, set with Chrysolites and precious stones: because that it is not possible for any mortal man to comprehend the height & depth of God's omnipotent power. Furthermore, she praiseth him for his belly: understanding by his belly, his affections & cogitations: & she saith, that his belly is like white ivory covered with sapphires. Because all the cogitations, affections, and purposes of Christ, and the faithful are and appear in the presence of God, most white, most precious, and most acceptable. ivory is made of an Eliphants tooth, very hard, & very durable, or incorruptible, and the sapphire is a kind of precious stone, which shineth most brightly: and even so the judgements of Christ and his elect are most sincere, firm, and incorruptible: and furthermore they are bright and Orient sapphires, lightning the whole body of the Church with their good works: so then men seeing them, may glorify God, which is in heaven. His legs are as pillars of marble: set upon sockets of fine gold: his countenance as Lebanon, excellent as the Cedars. His legs. Here in this place the spouse goeth about to commend Christ's legs. Now all the strength and nimbleness of a man is in his legs: wherefore by the legs, we may note the invincible strength and fortitude of Christ, which is able both to break all his enemies in pieces, and preserve his servants from all manner of evil: and therefore they may be well likened unto pillars of marble, set upon sockets of fine gold, because they are invincible, and the strength of them can not be overcome: for he came into the flesh, and overcame sin, death and hell itself; because he might subdue them unto the faithful, and strengthen their fearful hearts. And hence it is, that you may read in the holy Scripture, that he is called a rock, because of his exceeding great force and strength, against the which nothing shallbe able to prevail. Thus than the force of Christ consisteth in this, that he is a pillar of marble, which hath none like unto him, or to be compared with him: and as many as believe in him, may truly be said to be pillars also. So that as many as are strengthened and confirmed by him, may be said to be pillars of the Church. And now after all this, she setteth forth his beauty at large, which only the believers see, and are delighted with the beauty thereof: and yet they see no more than it pleaseth him to reveal unto them. And his countenance is likened unto Lebanon, which is a most stately and pleasant place, because indeed all the beauty, and sweet smell of Lebanon, that is to say, of the Church, which is mystically to be understood by Lebanon, is hid in Christ, and among all the trees of Lebanon, he is compared unto the high, incorruptible, and odoriferous Cedar: for look how much the Cedar doth pass all other trees in height, even so much and more doth he exceed and surpass all others in the Church; because he is more high, more precious, and more odoriferous than any other, yea there is no good smell, no precious & good thing whatsoever, which is not derived from him as from the fountain of all good. His mouth is as sweet things, and he is wholly delectable: this is my well-beloved, & this is my lover, o daughters of jerusalem.  
His mouth, etc. Last of all, she describeth the bridegrooms mouth, taking it for all his inward sweetness, that is to say, for that inestimable great love which he bore unto mankind, in seeking their salvations, his peace which passeth all understanding, the righteousness of God's eternal truth, & in a word, his ineffable & inestimable spirit. Finally the spouse wondering at the altitude of Christ's glory: and seeing that all the praises that she could heap and accumulate upon him were many degrees inferior unto his deserts, concluding much matter in few terms she saith, that he is wholly delectable, & indeed this is her principal intent & purpose every where in the Canticles, to prove Christ to be most earnestly desired and sought after, that she might inflame and kindle the love of all men towards him. And it followeth in the text: and this is my lover, to show how greatly she did glory in him.   

The words of the young virgins unto the Spouse.  
O the fairest among women, whither is thy well-beloved gone? whither is thy well-beloved turned aside, that we may seek him with thee? Whither, etc. Consider that which went before, how the elect not as yet wholly & fully perfect, but tainted with some small errors and faults, have a kind of form of godliness, and some certain knowledge of God, which they desire might be increased every day more and more, and they are willing to be better informed, & taught better things. The young virgins, that is to say, the faithful servants of the immaculate spouse, had learned and heard before what Christ was: now they desired to know where his abiding is, whither he is gone, and where they should find him, and they promise to seek him with her: and they may well say with her, for no man can find Christ, without he have that which shall bring him unto the knowledge of christ, or confirm and strengthen him in it. Now we know, that a true faith is a true companion of the faithful Church & spouse of Christ, which he himself nameth, the fairest among all women, that is to say, among all congregations and nations, because she is most wonderfully perfect and excellent, by reason of that unspeakable beauty, which she receiveth from her heavenly husband and celestial bridegroom Christ.    

The sixth Chapter.  

1 My well-beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.  
2 I am my well-beloveds, and my well-beloved is mine, who feedeth among the lilies.  
3 Thou art beautiful (my love) as Tirzah, comely as jerusalem, terrible as an army with banners.  
4 Turn away thine eyes from me: for they overcome me: thine hair is like a flock of goats, which look down from Gilead.  
5 Thy teeth are like a flock of sheep, which go up from the washing which every one bring out twins, and none is barren among them.  
6 Thy temples are within thy locks, as a piece of a pomegranate.  
7 There are 60. Queens and 80. concubines, and of the damsels without number.  
8 But my dove is alone, and my undefiled, she is the only daughter of her mother, and she is dear to her that bore her, the daughters have seen her, and counted her blessed: even the Queens and the concubines, and they have praised her.  
The Commentary.  
The words of the Spouse unto the young damsels.  
IT is a strange thing to see how the Church which but a little since sought after her well-beloved, whom she could not find, charged the young damsels, that is to say, the faithful, that if they did find him, they should bring her tidings of him, because she was sick for the love of him, & yet the Church knew full well, that the young virgins could never find out Christ, unless they were first joined with him in perfect charity, and therefore she teacheth and instructeth them, how they should seek Christ, if they meant to find: & it is as much as if she should have said in other words, my loving spouse, the only begotten son of God, came down from heaven out of the bosom of his father, into his garden here in this world, which he created for the elects sake, adorned & beautified it, commending it to them as a paradise of delight, for to dress and keep it, to the end, that they having once rooted out the thorns of errors and impieties, might make deep furrows in it, with the plough of God's word, wherein might be sown spices and sweet odours, which afterwards taking deep root might grow up, that is to say, the elect and faithful souls might receive profit thereby, and in process of time gather roses, that is to say, the sons of God divided in the world, but united in faith and charity: and afterwards translate or lay them in the barn or heaven of all happiness. And there she saith, I will embrace and love my well-beloved, and my well-beloved shall embrace and love me, in such sort, that I cannot hope for greater happiness and joy, to bring me unto the top of felicity: because this is the cause why the bridegroom came into the world, to draw all things unto him, to the end, that amongst the elect and regenerate, the fullness of joy of the Bridegroom might be fulfilled in the Spouse, as it were among those that feed among roses and lilies. And the second verse is an exaggeration, showing that her mind was pricked with wonderful great zeal of charity, because it was inflamed and burned within her: as if she should have said, He descended and came down into me, and therefore if you will find him, you must seek him in me.   

The words of the Bridegroom unto the Bride.  
Thou art beautiful my love, as Tirzah, comely as jerusalem, terrible as an army with banners. Thou art beautiful, etc. Whence is it that the chaste spouse of Christ is so courteous and charitable? unless it be of Christ's spirit, in whom she believeth: and therefore he doth well to call her beautiful and comely. And he calleth her his love or friend by grace, because by nature she merited not this love of the Bridegroom. But therefore was she comely and fair, because he elected & chose, decked and trimmed her, and so loved her, that he provided all things necessary for her salvation in most plentiful and abundant sort. And because jerusalem in the time of king Solomon was richer than any other city, in gold, silver, strong men, peace, joy, and abundance of all corporal and temporal goods: therefore was there no better way to set forth the beauty of the Church, but by comparing it unto jerusalem, the city of God: especially whereas the Church is a certain pleasant city of God, abounding in all manner of spiritual goods. Neither is the Church only beautified, and adorned with all manner of graces and virtues, which shine in her: but she is terrible also, or rather majestical & portly, made invincible by the power of the Bridegroom: and always triumphing over all the world, and wicked worldlings therein contained. Turn away thine eyes from me, for they overcome me: thine hair is like a flock of goats, which look down from Gilead.  
Turn away, etc. The Bridegroom falleth afresh in commending & praising of the bride, using the very same words which she used before in the 4. chap. wherefore whereas the spouse is so glorious and great, by means of the bridegroom, he desireth no further thing at her hands, but that she would withal manner of confidence & trust, behold & look upon him, nothing distrusting his love or kindness towards her, assuring herself, that it could not but be right pleasant in his eyes, which is the husband of the Church, that his goodness & loving kindness should be believed, & embraced of the faithful: and he goeth forward in commending the spouse for many good parts which were in her, because he himself is the head of the Church, & therefore he should not seem so much to commend himself, as his spouse: but he commendeth the hairs of her head, which may be taken here in this place for the chief of the Church, as Apostles, teachers, and expounders of the word: hanging down his head, that is, depending upon the spiritual influences of his graces for the better ornament of the bridegroom with mutual love and concord. And these hairs are likened unto a fair flock of goats which come from the pleasant pastures of mount Gilead, the spouses' eyes, as it hath been above declared in the fourth cha. signify the judgement of the holy Ghost, and whereas it is said, that the Spouse was overcome, 
Thus it is in Italian.  waxed proud, or took great glory in them, and all this after a good and godly sort, therefore the bridegroom willeth them to turn them away from him, not but that he was greatly pleased with them, for so we must always understand him, lest we mistake him, and be deceived ourselves: for the meaning of the words is this, I am already delighted & pleased with thy eyes, that is to say, with the knowledge of the godly & righteous judgements of the spirit of God which fully resteth in them, in so much that they do is it were kindle my love towards thee, inflaming my zeal, & increasing the joy which I conceive by thee, so that I can hardly endure the vehemency of my love, it so burneth within me. The other words which follow are expounded in the aforenamed place and chapter. There are 60. Queens and 80. concubines, and of the damsels without number. The Church of God is one Church in the true unity of the spirit, this Church hath two mothers, one a fleshly mother, and the other a spiritual mother, of the first we have entreated already in the third chap. of the second, that is to say, of the spiritual mother, are these words spoken here in this verse: for out of doubt these words are not intended of the carnal Church, and therefore they must needs be meant of that Church which consisteth in the spirit. The Bridegroom calleth this Church a dove, that is to say, spiritual: and he addeth moreover, his dove, because it is by means of his spirit, that she is spiritual: for without it she could not be accounted a dove. Furthermore, we may, for aught that I know, take this mother for the regenerating grace of God, which electeth the simple, and sustaineth and upholdeth the elect: & this is commended of the Queens, concubines, and young damsels: by whom we are to understand the faithful, because they are made of a wicked and incredulous generation, a Church and congregation of the elect, which is continually reviled, blasphemed, & contradicted Furthermore, these concubines and Queens are the king's wives, because it is no strange phrase in the scripture, to call the concubines by the name of wives: although it be evident out of the old testament, that the chief of them were called wives, and the rest concubines: as it is manifest by Abraham's wives. Thus then the whole Church being considered together, is one perfect spouse of Christ, called a dove, because of the gifts of the holy Ghost, which are contained in her: and the more special, particular, and greater Churches are called Queens, the lesser concubines, because although they be threescore in number, that is enough, yet these are fourscore, that is more, for indeed the lesser Churches are more in number then the greater, the young damsels are the faithful souls without number, because there are many which are unknown to us.   

The Text.  
9 Who is she that looketh forth as the morning, fair as the moon, pure as the sun, terrible as an army with banners.  
10 I went down to the garden of nuts, to see the fruits of the valley, to see if the vine budded, and if the pomegranates flourished.  
11 I knew nothing, my soul set me as the chariots of my noble people.  
12 Return, return o Shulamite return: return that we may behold thee, what shalt thou see in the Shulamite, but as the company of an army?  
The Commentary.  
THe Church is the morning, which hath not yet received the fullness of her light, which she shall receive in glory: the M●●●e is the truth of Christ's doctrine▪ which shineth in the darkness, but the darkness comprehended it not, joh. 1. The Sun as Christ jesus. Esa. 60. vers. 20. Thou shalt have no more Sun to shine by day, neither shall the brightness of the moon shine unto thee, for the Lord shall be thine everlasting light, and thy God, thy glory. Thy ●un shall never go down, neither shall the moon be hid: for the Lord shall be thine everlasting light. Thus than the Church is fair, but fair as the moon, that is fair as the truth, because all her beauty and fairness cometh from thence: for so grea● is her beauty and comeliness, as her faith is great in God's word, if her life be answerable thereunto: afterwards she is elected as the su● Christ, who in all the elect is said to be th● first borne, because others are elected and predestinated unto salvation from the beginning for his sake: that she is terrible as an army wit● banners. It hath been already showed yo● in the beginning of this chap: where you may read the very same words. And this interrogative kind of speech, Who is she? are th● words of Christ spoken by the way of admiration, to make the glory of the Church more known unto all the world. I went dow● to the garden of nuts, to see the fruits of th● valley, to see if the vine budded, and if th● pomegranates flourished. I went down etc. He calleth the Church a garden of nuts, because the kernel and sweetness thereof is contained under an hard shell of adversity. Christ came down into this garden, to preserve the fruits of the waters or torrents, 
Thus it is in Italian.  that is to say, of the elect, which are as trees planted by the rivers of waters, as it is in the first Psalm. To see whether the vine budded, 〈…〉 to say, the faith of those elect, of the elect which continually have their faiths accompanied & followed with good works: & we may, observe this in these words of Christ unto the Church, I went down, that there is nothing which may any way belong or appertain unto the good of the Church, but he revealeth and maketh it known unto her.   

The Spouse speaketh unto the Bridegroom.  
I knew nothing, my soul set me as the chariots of my noble people▪ I knew nothing, etc. Christ delivered unto the spouse the manner of his coming down unto her, and that in the verse immediately going before, to whom she replieth after this manner, I knew not, that is to say, I marked not that you were so near me, till you bewrayed yourself unto me by your sweet and pleasant words, likewise I knew not when thou departed● from me, unless it pleased thee to reveal the same unto me, and the reason is, because no man knoweth the hidden secrets and mysteries of God, unless it be God and him▪ unto whom God revealeth them: and it followeth, my soul. The soul of the Church is Christ, & it is a very usual and significative kind of speech to express a man's love, because he that loveth a thing earnestly and vehemently, calleth that which he loveth, his soul: so that the righteous man which loveth Christ, saith, that Christ is his soul, he set me as the chariots of my people▪ which run willingly in the course of God's words, but although they be willing in spirit, and ready in mind, yet they draw after them heavy & weak chariots or burdens, and therefore I will go draw those chariots, I will enter into them, and confirm the weak and frail ones, with the doctrine of piety, comfort those that are comfortless, and as much as I can frame myself wholly unto their service, caring not what shall happen unto me, so that I may win some unto the Gospel. And hence it was that S. Paul boasted of his infirmities and labours which he suffered, and endured for God's people.   

The words of the young damsels unto the Spouse.  
Return, return, o Shulamite return: return, that we may behold thee, what shall you see in the Shulamite, but as the companions of any army? Return etc. It hath been oftentimes declared unto you before, that by the name of damsels, or young virgins, are signified the faithful people of God, which are all renewed in Christ, and every one of them hath a youngness or youth of mind: these viewing and beholding the great care, and diverse troubles of the Church, which she suffereth and endureth for their sakes, are constrained to rejoice in the true charity thereof, because it is proper unto the faithful alone, to rejoice & be glad in the Lord, when they see the love of others towards them, which they desire and study (as much as in them lieth) to imitate and express. Therefore these are the words of the faithful unto the Church of God, which is so careful and pensive for their good. Return o Shulamite, that is to say, O thou peaceable and quiet spouse of Christ, because that she ought to be a peaceable spouse of her peaceable husband Christ, to the end that her nature may be answerable unto her name, and the thing concord and concur with the words. The doubling and repetition of the word return, discovereth the greatness of their affections, & whence should she return? whence should she come? from labours and grief, from sorrow and trouble● for verily we can not but see how the Church is vexed and tormented, watcheth and fasteth, laboureth & sweateth, and all this she is content to receive at the hands of the wicked, for the behoof & good of the godly, and therefore no marvel if they have compassion on her, and call unto her, not to disease or disquiet herself, by putting herself to much trouble and sorrow, but that she would rest a while from her labours, and return unto the comfortable places of the holy scriptures, to the end, that out of the scripture they may learn & see what things are to be done with ease and quietness, and what with care and trouble. And briefly, this is that which the young virgins desire and covet for to know, what the Church of God is, and where it is in time of prosperity and adversity: and this is a thing most studiously to be observed and noted, that without the knowledge of the Church, we cannot well attain unto the knowledge of Christ, and they are so fast linked & bound together, that if you know one, you may easily know to other.    

The seventh Chapter.  

1 How beautiful are thy doings with shoes, o Princes daughter: the joints of thy thighs are like jewels: the work of the hand of a cunning workman.  
2 Thy navel is as a round cup that wanteth not liquor: thy belly is as an heap of wheat compassed about with lilies.  
3 Thy two breasts are as two young Roes that are twins▪  
The Commentary.  
The words of the Bridegroom unto the Bride.  
HE beginneth here in this place, as it is manifest by the sequel thereof to praise and command the Church whom he cannot choose but love, as being his only dear spouse: and his meaning and purpose is to say, and show no more than Isaiah saith in his 52. cha. Nahum. 1. and Rom. 10. How beautiful are the feet of them that declare & publish peace, that bring good tidings & publish salvation, And the Church of God, the true spouse of God is she which doth truly preach these good tidings, because she alone declareth unto us the word of God, whereunto we must lean, and these doings are said to be beautiful with shoes, which words are spoken by way of similitude, to show & instruct us, that as those which will go any far journey must be well shod: so the professors and ministers of the Gospel, which are to go a far journey to preach the Gospel throughout the whole world, must be most ready to declare the truth unto all men; and verily they may be then said to be ready, and never before, when they do teach his word faithfully and sincerely. So then beautiful are the doings of the. Church with shoes, because when she is sent of God, she is most willing and ready to declare unto all men the words of salvation, and thus you may see, how Christ commendeth his own good gifts in the Church, and that before the young virgins, to wit, the souls of the faithful, because he would have us all to know, what manner of thing the Church is, and I doubt not, but that it so cometh to pass by the singular providence and wisdom of God▪ that there are so many places in this book of the Canticles, where the Church commendeth Christ, and is again commended of him, because we should know what a necessary point of doctrine this is to be repeated, and ingeminated in the ears of the faithful, seeing that the ignorance and want thereof, hath almost seduced and beguiled the whole world. In the second place he praiseth the Church for her unspotted fruitfulness, because her thighs signify the power and virtue of bringing forth others by the word, being like unto precious jewels, and hereby is meant the divine gifts of the holy Ghost, which do adorn, beautify, and make fertile the souls of the faithful. And be saith, that they are the work of a cunning workman, because they are, the works of almighty God, the most ingenious and cunning workmaster that ever was, who hath all power and virtue to do whatsoever him listeth, who poureth his graces down upon us, which make us to be far more excellent and pure than we were before, and without whose help we cannot do any thing at all, thy navel is as a round cup that wanteth not liquor, thy belly is as an heap of wheat compassed about with lilies. Thy navel, what is this round basin or cup, but the doctrine of the Gospel, which never wanteth the liquor of God's spirit, which is still put into it? And here by the way we are to consider of how little estimation the faithful are at the first time when they are borne, unless they be recreated and refreshed with the lively liquor of God's word, which when they have once tasted, they shall never need any more moisture, having the continual dew of God's spirit, whereby they are enabled and made powerful to multiply and beget other sons unto their husband, and the seed whereby they do conceive and bring forth, is the word of God, and then this is the exposition of these words; To the end that thou shouldest beget children unto me▪ there needeth no carnal embracings or copulation, as in the generation of men's bodies, because that when thou wert first affianced and betrothed unto me by faith, thou didst receive the spirit and gifts of the holy Ghost, whereby thou mayest be able to conceive, and bring forth children unto God. Faith and unfeigned charity is the copulation which is requisite in the procreation of these spiritual children, and therefore there needeth no outward seed of the flesh, because we have the seed of God's word, which is most effectual to the conceiving and bringing forth of the fruits of good works, and this wonderful, strange and pure kind of fertility, is yet made more plain by these words following, thy belly is as an heap of wheat, compassed about with lilies. Thy belly. As if he should have said, even as in a heap of wheat there are many grains of corn, so within thy fertile womb, there are contained many multitudes of those which thou hast conceived for me, and because thou art full or heavenly blessings, no doubt of it, but thou wilt bring them forth in their due time and season, and she conceiveth these blessings when she believeth, but bringeth them forth when they are done in faith, and this belly is compassed about with lilies, by the lilies we may understand the faithful, because the womb of the Church is wholly compassed about with the lillie-white innocency of the faithful, thy two breasts are as two young▪ Roes that are twins, thy two, the two breasts in this place, signify the old Testament and the New, the doctrine of the Prophets, and the doctrine of the Apostles which may be very well compared unto young Roes, either for their purity and whiteness, or else, because they do run about the whole world, as the young Goats do leap and skip about the hills, and for the farther exposition of this place, we must entreat the gentle Reader to return back again unto the fourth Chapter, where he shall find this verse wholly interpreted: only we will note this by the way, that he calleth them twins, because it is the self same God and father, which is the author and father of both Testaments.   

The Text.  
4 Thy neck is like a tower of ivory: thine eyes are like the fish pools in Heshbon, by the gate of Beth-rabbim: thy nose is as the tower of Lebanon, that looketh toward Damascus.  
5 Thine head upon thee is as a scarlet, and the bu●ke of thine head like purple: the king is tied in the rafters.  
6 How fair art thou, and how pleasant art thou, o my pleasure?  
7 This thy stature is like a palm tr●e, and thy breasts like clusters.  
8 I said, I will go ●p into the palm tree, I will take hold of her boughs: thy breasts shall now be like the clusters of the vine: and the savour of thy nose like apples.  
9 And the roof of thy mouth like good wine, which goeth strait to my well-beloved, and causeth the lips of the ancient to speak.  
The Commentary.  
The neck is faith, as it is evident out of the first and fourth Chapters, and this place may be thus expounded, as if a man had a tower of ivory, doubtless it would be a very precious and strong place: so in like manner, if a man have faith, he hath a most firm, strong and precious tower and rock of defence, against which the gates of hell shall never be able to prevail: but of this there hath been sufficiently spoken in the places above mentioned. Moreover, he commendeth her for her fine eyes, which signify nothing else but the judgements of the Church, which are as clear, bright, and pure, as the most ●●eare waters in the fishpools of Hesebon, which are the lively fountains of truth, and pure waters of God's word, which the bridegroom hath in great abundance, and of the abundance of his goodness we all receive that belong unto the faithful churches. And these fishpools are near unto the gate of Beth-rabbim, that is, if a man interpret it, the gate of the daughter of a multitude, that is, wherein many are contained, or to whom many belong, according to the phrase and manner of speaking of the Hebrews, is the Church, which may be very fitly called, a daughter of multitudes begotten by the word of God, whose gate is Christ. In this gate is their great abundance and plenty of fountains & fishpools of living water, that is to say, of truth, grace, and Gods divine justice. Furthermore, he goeth onward in praising her for her nose, which is a signification of virtue; for thereby do we smell the sweet savours of our Lord and saviour jesus Christ: wherefore, as they which are situated upon the top of a tower on the pleasant hill of Lebanon, do partake the sweet sent of the spices which grow thereon; so he that standeth upon the strong tower of the Church, and hath sure footing on this rock, to wit, of faith, which is noted by the similitude of a rock or tower must needs be perfumed with the sweet smell of Christ's ointments: for because he is in the Church, and the rest not so for the same reason: and he saith, that this tower of faith looketh toward Damascus. Where he taketh Damascus for all the carnal minded men, which are indeed nothing else but a sack of blood: because this is the right signification of the word in the original. Against these doth the strong tower, that is to say, the faith of the Church, look most oppositely and directly, because the judgements and affections of the Church are clean contrary unto them: and the head of the Church, as we have before proved unto you, is the Bridegroom Christ: a pleasant and worthy Bridegroom, high as mount Carmel, and fruitful as mount Carmel: for all these things have been truly spoken, and may be very well verified of Christ, the head of the Church, for he is most high and stately, fruitful, and abounding in the corn of truth, or rather all manner of fruits spring from him, and without him it is not possible for any man to bud, or bring forth either fruit or leaves. Finally, we are said with his corn, that is to say, with his Spirit and truth, as often as we believe in him, as it is in the sixth chapter of john and 32. verse, where he commanded the jews to eat and drink him by faith. And Christ here, as in many other places of the Canticles, commendeth himself in the Church, and the Church in him: for when he praiseth the head of the Spouse, what doth he else but commend himself? by and by afterwards he commendeth the Spouse in commending himself: for otherwise the Spouse deserveth no commendarious, unless it be for his sake. He proceedeth further yet to magnify and extol her hair: now the hair is nothing else but the doctrine and deeds of Christ, and the king which he talketh of is God, the purple the holy Ghost, and perfect charity, the watering places, the writings of God & the Prophets, where all the flocks of the Christians are to be watered. And the hair of Christ is compared and likened unto the purple of some mighty Prince, because all that which he either did or taught, was derived from the source of the holy Ghost, and fountain of true charity, and the king is tied to the watering places, because Gods holy spirit is inserted and engrafted within the writings of the holy scripture, and books of the Prophets, where he is always present, and by them he maketh known the love of God unto the godly minds: moreover he continueth to praise the Church, by rehearsing the general commendations thereof, and confounding or huddeling the praises thereof, together into one short sentence, saying, o fair art thou. O thou Church and congregation of the faithful, which art most loving and pleasurable unto thy spouse, and that in the pleasures of thy Christ, whilst thou rejoicest in him alone, and none but him, for otherwise thou shouldest be the most miserable & distressed wretch in the world, receiving no help and secure from him, for no man that walketh in strange pleasures from Christ, can have any comeliness or beauty before the Lord. Again she is commended for her husband, and for her stature, in these words: This thy stature is like a palm-tree, and thy breasts like clusters. The palm-tree is a tree that hath a sound trunk, high and strait; but the bark or rind thereof is rugged, hard, and deformed, being broad and equally big at top, bowing her head every way downward, which yieldeth plenty of a kind of sweet fruit called dates, which grow so plentifully upon this tree, that they be like unto the clusters of vines: and this is the stature of Christ's spouse: for she is sound because of the root and strength of faith: somewhat high and tall, which is so straight in the top with faith, and the consideration of heavenly things: that she boweth or swaggereth not at all, neither to the right hand, nor to the left from the word of God: she hath a hard, rough, and filthy bark, because she is yet a sinner, having not crucified the old man, but being always subject unto adversities, storms and troubles: above on the top of the tree, that is to say, in Christ the head of the Church there be many fine heights and breadthes, and works of charity stooping every way unto the necessities & infirmities of her neighbours and brethren: here are to be gathered most sweet and pleasant fruits, because there is nothing more pleasant and sweet than the love of the Church, and as it is said, the Church is the palm-tree, which our saviour Christ went up into, when he powered down his heavenly graces from heaven. Again, he went up this palm-tree, when more particularly he revealed unto his faithful the knowledge of his majesty. And he took hold of the boughs thereof, that by touching of him, he might give them some influence, and cause them more and more for to prosper and increase. The breasts of the Church are compared & likened unto the clusters of the vine: because as there are many stones in a cluster of grapes, so true and perfect charity is not idle, but bringeth forth many godly works. The last commmendation which he giveth of the spouse, is of the roof of her mouth, which is the taste and feeling of God's spirit, which is like the best wine, because it is most pleasant in taste, comfortable to the mind, and without any mixtion or infusion of any strange liquor, maketh a man drunken after a most profitable and wholesome kind of sort.   

The Text.  
10 I am my well-beloveds, and his desire is towards me.  
11 Come my well-beloved, let us go forth into the field: let us remain in the villages.  
12 Let us get up early to the vines, let us see if the vine flourish, whether it hath budded the small grape, or whether the pomegranates flourish: there will I give thee my love.  
13 The mandrakes have given a smell, and in our gates are all sweet things, new and old: my well-beloved, I have kept them for thee.  
The Commentary.  
The words of the Spouse unto the Bridegroom.  
These are the words of the spouse directed unto the Bridegroom, containing thus much in effect. As long as I endeavour & study to please thee, so long I may persuade myself most assuredly that I shall want nothing. And furthermore, that he will love & embrace me as his most dear spouse and loving married wife, according unto the holy and godly laws of matrimony, because my desire shall be towards him. Come my well-beloved, let us go forth into the field, let us remain in the villages. Fields, vines, and villages are out of the town, within the town hurres, stirs & tumults: abroad a man may find rest and quietness, but at home, that is, within God's City, to wit, the Church, we are to look for nothing but stirs and tumults, either whiles she is tossed up and down, and vexed with the care of providing things necessary for the welfare of the Church, or in making continual war and fight with old Adam and the wicked: and she is said to go forth, when she is delivered and freed out of the hands of them, or when she can be most willing and content to suffer and endure all manner of rebukes for the testimony of a good conscience, or for Christ's sake: reposing all her trust and confidence in God, and utterly distrusting her own works or merits. Afterwards she may be truly said to remain in the villages, when she hath the benefit of Christ's peace. Early in the morning, that is to say, when she is illuminated and lightened thereunto by Christ, because all things must be done in his name, and in his name we are to seek for the flower of true faith. And the grapes which are not yet fully ripe, are the works and deeds of faith, which are said to be green, unripe, or somewhat sour, because as long as we live here in this wicked world, and carry about us this frail and brittle flesh, there remaineth some dregs of imperfection in us. And furthermore, it is said that they went to see whether the Pomegranates did flourish: that is to say, they did seek and inquire after many good works, done in good and orderly sort: likewise we may understand hereby the well ordered and governed congregations of the faithful which are red with charity: and this is the only order and method to be observed of us in governing and guiding the works of the Church, that all things be done and ordered according unto the prescribed rule and Canon of God's word: for otherwise how can they be said to be ordered at all? The violets have given a smell, and in our gates are all sweet things, new and old: my well-beloved, I have kept them for thee. So then the Spouse goeth unto the villages with Christ, that is to say, by his means she cometh unto the full fruition of true rest and tranquillity, because the violets, which do most commonly grow abroad in the fields, are taken for the faithful, whose place and habitation is in the fields, that is to say, in peace: because as they are sometimes oppressed with the tumults of the City, that is to say, assaulted with diverse and grievous temptations: so at another time they enjoy such rest of mind, and peace of conscience, that they seem to have arrived at the haven of all happiness, and to be safely brought unto the pleasures and delights of the country. It followeth, And in our gates are all sweet things, to wit, in the gates of our villages, which are these, justice, righteousness, hope, the grace of God, wisdom, a clean heart, and a pure understanding: because the faithful do remain and dwell in these villages most peaceably and securely: and the gates of these villages or towers are these, faith and truth, together with the fear of God, which is the beginning of wisdom: and these are for the most part common with Christ and the spouse, and therefore he calleth them our gates. Round about these gates and villages there is great plenty of good works growing, which are to be reaped, when the harvest and seasonable time of charity cometh.    

The eight Chapter.  

1 O that thou werest as my brother that sucked the breast of my mother: I would find thee without, I would kiss thee, than they should not despise thee.  
2 I will lead thee and bring thee into my mother's house: there thou shalt teach me: and I will cause thee to drink spiced wine, and new wine of the pomegranate.  
3 His left hand shall be under mine head, and his right shall embrace me.  
4 I charge you, o daughters of jerusalem, that ye stir not up nor waken my love until she please.  
The Commentary.  
The words of the Spouse unto the Bridegroom.  
OH that thou werest as my brother, etc. Christ is as it were a brother unto those that are of the congregation of the faithful as he saith in the third chap, of Mark. vers. 35. Whosoever doth the will of God, he is my brother, and my sister, and mother, and Saint Paul in the 8. chapped. to the Romans, calleth him the first borne among many brethren. And he was made, as it were a brother, when he took flesh, and was in outward show like unto us men. Now as every brother, that is to say, every faithful man sucketh the breasts of his mother the Church which begat him by the word of God, that is to say, receiveth aid and comfort of her charity and love: so in like manner Christ, although indeed he received not any comfort from her breasts, yet nevertheless we may truly say, that he did suck her breasts, because he took delight and comfort in them. For the two breasts signify love and charity, as it hath been before showed you. And this husband Christ is he whom the Church desireth to find in the streets of the City, that is to say, in the multitudes of peoples, because it is her hearty desire and wish, that if it be possible she may be seen and known of all by faith, and finally to the honour and glory of God, and example of others: she desireth to kiss him, that is, humbly to request God's favour and grace through Christ, wherefore the Spouse here in this place seemeth to be willing before men to confess herself to be a most wretched, vile, and miserable sinner, making daily intercessions and prayers unto God through Christ for his merciful favour, and therefore she desireth that she may have leave to kiss him publicly in the streets▪ and what is meant hereby? it appeareth by the words following, than they should not desp●se me. As who would say, I know that thou dost most lovingly embrace and kiss me in secret, but I beseech thee, o my gentle and most loving Saviour, to kiss me openly, and in the presence of whole multitudes, to the end that all men may know and learn by my example, to confess themselves to be miserable sinners, wretched persons, and in the state of damnation, and so consequently sue for God's favour and remission of sins, through thee their Saviour and Redeemer, again thy desire and prayer is, that thy most glorious and holy name, may be sanctified among all men, and that no man would despise thee, but contrariwise, every one would magnify & extol thee with all their hearts. I will lead thee, and bring thee into my mother's house: there thou shalt teach me: and I will cause thee to drink spiced wine, and new wine of the pomegranate. I will lead thee, etc. Finally he showeth the duty of the spouse, she saith, I will lead thee. Christ is led of them that pray unto him by faith, whither they will, because he heareth them, and granteth their requests. Thus the Church bringeth him into the house of her carnal mother of whom we have spoken sufficiently already. It followeth, there thou shalt teach me. She which was but lately informed and taught by Christ's spirit, waxeth now more earnest and zealous to be taught and instructed in higher points of doctrine, and she will have none to teach her but Christ, to whom she speaketh with great boldness and confidency, saying, thou shalt teach me, and no other but thee: for there is nothing which the Church doth so much desire, as to be taught of her husband & bridegroom Christ, and to hear his voice, that is to say, his words and no man's else, and after that she hath been taught of the bridegroom, what remaineth then for her to do? then she must cause him to drink of the best wine, or spiced wine. Now this new wine of the pomegranates, is the knowledge of the truth, and verity of the scriptures, which is seasoned with the taste of the holy Ghost: and the pomegranates are the congregations of the faithful, being red with the holy Ghost, and directed or governed by charity, that is to say, living altogether by the rule and canon of God's holy word, which is most pure and undefiled, which order must necessarily be kept of all those which mean to attain unto salvation. Their new wine, is the delectation and sweetness of God's spirit, whereby they live and walk, and have their being, and the bridegroom may be very well said to drink of this wine, because he is greatly delighted therewithal, for he may be said in some sort to drink which findeth a thing which pleaseth him greatly. Last of all, she thirsteth to drink of this new wine, that is to say, after the works of faith, which Christ may be very well said to drink, whiles he seethe these things in the faithful, and is well pleased with them. His left hand shall be under mine head, and his right hand shall embrace me. The careful and loving spouse entereth into the house of her carnal mother, and bringeth Christ along with her, she bringeth him thither by sincere prayers, and preaching of the Gospel, and she followeth the matter so earnestly & faithfully withal, that she receiveth the truth of her mother, and so embraceth it. For having once received the truth of her mother, that is to say, of carnal men, from whom the Church issued and came, she becometh both the mother and the daughter, that is to say, the Church and spouse of Christ, and last of all▪ being converted unto the truth, she beginneth to make experience and trial of the cross, together with her daughter, because it is unpossible indeed that the cross should not be a companion to the love of the truth▪ Furthermore, she sendeth Christ unto he● which is her true spouse by faith, I mean his peace: and among all the crosses, perils by sword, rebukes, tribulations, and all manner of adversities he sendeth us by means of his peace, the comfortable joys of his holy spirit, whereby his left hand is comforted of the right, unto a certain hope of salvation▪ as these words are expounded above in the second Chapter, where the very same words are to be read.   

The words of the Spouse unto the young damsels.  
I charge you, o daughters of jerusalem, that you stir not up, nor waken my love until she please. I charge you. After that the spouse the Church, had made sufficient trial of the sharpness of God's left hand, that is to say, had suffered crosses and tribulations enough, she was sustained and upholden by Christ's right hand, wherewith he did most lovingly embrace her in her greatest temptations, sitting even in the shadow of death, and caused her to rest most quietly with the holy Ghost, and enjoy that peace which passed all understanding: resting thus securely on her bed of rest, the bridegroom (because he would have no body to trouble her) spreads the coverlet over her, and saith these words unto the young virgins, I charge you stir not up, nor waken my love▪ and why then do you raise her up & waken her, by sending her abroad amidst the troubles and turmoils of the world, which are always opposed against her, nay rather let her alone for a while, trouble her not, suffer her to repose and rest herself a while in the beds of the holy scripture, and let my holy spirit abide and dwell in her.   

The Text. The speech of the young virgins.  
5 Who is this that cometh up out of the wilderness leaning upon her well-beloved, I raised thee up under an apple tree, there thy mother conceived thee.  
6 Set me as a seal on thy heart, and as a signet upon thine arm: for love is strong as death: jealousy is cruel as the grave: the coals thereof are fiery coals, and a vehement flame.  
7 Much water can not quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would greatly contemn it.  
The Commentary.  
We see here, that the Church doth turn her carnal mother, and she being converted or turned, is made one and the very self same with the Church, and together with her, cleaveth and inclineth unto God's word, notwithstanding any cross or adversity whatsoever. And she that was before converted by her daughter, doth now seek to procure the salvation of her mother, that is to say, of those from whom she came, for this is always a general note, that the Church of God doth seek the salvation of the wicked, and their ungodly congregations, from whence she came, and was derived, because we were all of us once sinners and offenders, and sprung up out of the Church of the wicked. I say of the wicked, and not of the reprobate, because every reprobate is a wicked person, but it followeth not, that every wicked person is a reprobate: and albeit the elect were said to be of Satan's Church before they did believe and embrace Christ in their hearts, by a lively faith: yet nevertheless in the eternal decree of almighty God, they were always reckoned to be of his Church. But the young virgins look upon the spouse, and see how quietly she sleepeth amongst the daily troubles of the Gospel, profiting daily more and more in the knowledge of the Gospel, and therefore breaking forth into a kind of admiration, they ask who is this? as if they should have said, it is a very strange thing, beyond all sense and reason, that she should persevere among so many evils as do assault her. And they say, that she came up out of the wilderness, because they sprung out of the dry and dead stock of that abominable sect of the unbelievers, as it were out of a plain desert, whither went she, whither did she ascend or go? verily she mounted from terrestrial, carnal, and momentary things, she went up unto the glorious hill of Christ, the true Zion.   

The words of the Bridegroom unto the Church after her conversion.  
Under an appletree, etc. The preaching of any man whatsoever, be his gifts of utterance & persuasion, never so good, profiteth us nothing, unless Christ preach and teach us inwardly by moving of our hearts to hear the word, and afterwards by confirming & strengthening the same in our minds, when we have heard it. The Church (as we declared unto you before) brought Christ unto her mother, and he converted her because Christ can not be truly and properly said to be brought to a place, unless he be entertained and lodged there. So then he being once in friendly sort received and entertained, vouchsafeth to teach and inform her himself, delivering her the whole sum of the doctrine of the Gospel in few words, for he saith no more unto her but this, under an apple tree, as if he should have said, thou wast before in a miserable case, dead in sin, but I have raised thee up, and that under an appletree: that is to say, under me, for he speaketh of himself, as if he meant a third person. We are then raised up under Christ, the true appletree of life, if we do but believe in him by faith, and wholly depend upon him: who are there, that is to say, under the appletree, borne by the Church, the mother of the faithful, as under that other tree of delight in paradise, our grandmother Eve conceived and brought us forth the sons of wickedness and corruption. Set me as a seal on thine heart, and as a signet upon thine arm: for love is as strong as death: jealousy is cruel as the grave: the coals thereof are fiery coals, and a vehement flame. Set me, etc. He may be rightly said to have set Christ as a seal on his heart, and as a signet on his arm, which can subdue & keep under the wicked affections of the flesh, together with the works thereof: so that he frame himself wholly unto God's glory. For what thing else is the heart, but the affections of the heart? & what is meant by the arm, but the strength and force thereof, with all the works of our hands? And she yieldeth a reason thereof, because as she saith, Love is strong at death, to wit, the love of Christ, because he loved unto the death, and this jealousy is cruel as the 
* It. Hell.  grave, that is most dreadful and horrible towards hypocrites. And the meaning of all these words is this: draw near unto me with all thy heart, with all thy mind, and with all thy strength, and do all things in my name, because such is the love wherewith I love thee, that I was content to die for thee. And as for those which say they are of me, that is, of my Church, and yet have not any seal, that is to say, faith, but the lying signs of the flesh and the world, my jealousy & indignation shallbe kindled against them as hot as hell fire. And in that it is said, The coals thereof are fiery coals, and a vehement flame, we are to note the vehemency and heat both of Christ's love, and also of his jealousy, because they cause such a fire as is the fire of God's spirit, that is to say, a most lively and mighty fire, because the fire of love, that is to say, the holy Ghost maketh us to be inflamed with a profitable and wholesome kind of heat. And the jealousy of this fire, that is to say, sharp revenge and indignation consumeth all the wicked & ungodly men of the earth. Much water can not quench love, neither can the floods drown it: if a man should give all the substance of his house for love, they would greatly contemn it. Much water, etc. Here in this place the constancy and stability of the aforenamed Love is described and deciphered unto us: & this is that love wherewith Christ loved his Church. And verily such was the heat of this love, that many violent streams of inconveniences, troubles, reproaches, tribulations, and all sorts of evils that could be devised, could not quench it: for by the parable of a house built upon a sure rock, mentioned in the sixth Chapter of Saint Luke's Gospel, it is evident that floods do sometimes signify adversity. Now the love which by the virtue of the same spirit abideth in the elect, is firm and strong unto them, in as much as they are built upon the most sure and strong rock Christ. That which followeth afterwards, If a man should give all, etc. doth declare to us the exceeding great efficacy of this most sacred & holy love in all those which are truly possessed therewith: for it is the nature of true and perfect love which cometh from the holy Ghost, to cause a man to renounce all that ever he hath, and to order himself wholly after Gods will and commandment. When riches are offered them, they regard or esteem them not: for we see by daily experience, that they are ready and willing to forsake all that ever they have if occasion serve, & time so require, rather than they will seem to deny the truth. And truly it is no great marvel neither: for where the love of heavenly things is once accounted and esteemed of, there the possession and fruition of all earthly and transitory things is vilified, neglected, and disesteemed.   

The Text. The words of the Spouse unto the young maids.  
8 We have a little sister, and she hath no breasts: what shall we do for our sister, when she shallbe spoken for?  
9 If she be a brickwall, we will build upon her a silver palace, and if she be a door, we will keep her in with boards of Cedar.  
10 I am a brickwall, and my breasts are as towers: then was I in his eyes as one that findeth peace.  
11 Solomon had a vine in Baal-hamon: he gave the vineyard unto keepers: every one bringeth forth the fruit thereof, a thousand pieces of silver.  
The Commentary.  
This is the voice of the Primitive and Apostolic Church, which grew out of the Synagogue and people of the jews, rejoicing for the grace of God which was spread abroad throughout all nations: and it is very fitly spoken of Solomon, to call the Church of the Gentiles sister unto the synagogue of the jews, because God is father to them both, & Abraham also, by whose faith the Gentiles are proved to be lawful sons. This is that young Church, which must be chosen from among the Gentiles, which is called little or small, because it had but small beginnings at the first, till afterwards in process of time, by little and little it grew up in spirit & truth, She hath no breasts: because the doctrine of the Law and of the Prophets belonged not unto the Gentiles, neither received she any instruction of faith in God, and charity towards her neighbour of herself: for so she was not able to minister unto her young ones the spiritual food of both the Testaments. What then shall we do unto our sister? Ask the patriarchs and Prophets, ask of Christ and his Apostles, and they will show you how the churches were to be taught, how they should be united & knit together of the Gentiles, how they should grow up, how they should be nourished and fed, how they should be joined in marriage with so noble a bridegroom as the Church, how partakers of God's favour through Christ, how they should adorn and beautify the spouse at such a day of solemnity, what they should do at that time, loving those things which they ought to love, and which they knew to be loved of the bridegroom, how and in what terms they are to commend themselves unto the bridegroom when they are brought unto him. If she be a wall, we will build upon her a silver palace: and if she be a door, we will keep her in with boards of Cedar, which is thus expounded. If she be a wall: that is, if the Church of the faithful be as strong in faith as a wall, so that she cannot be easily overthrown, doubtless she will stand fast unto the authority of the Scriptures, and be a spouse worthy of the holy Ghost, and of her husband Christ: but without faith it is not possible for her to please him, or to profit in any kind of exercise or study whatsoever. Wherefore if she be faithful, we will build upon her a palace of silver, that is to say, the bright shining, precious, and eternal truth, by which we may be able without all other helps, to overthrow and fiustrate the wicked attempts of our enemies. Afterwards they devise and common among themselves how to shut the door which is Christ, with boards of Cedar: hereby endeavouring as much as in them lieth, to make the works of the Church continually from time to time more perfect and sincere: for this is meant only by the going in and going out of the door.   

The Church of the converts unto the Spouse.  
I am a wall, and my breasts are as towers, than was I in his eyes as one that findeth peace. She replieth unto them and faith, that she is a wall, that is to say, founded and grounded in the faith of Christ: for it is very necessary for every Christian man or woman, to yield a reason of his faith to every one that shall demand or ask it of him. Likewise she saith, My breasts are as towers, that is to say, charity and love in entertaining and receiving others. And this is meant hereby, being directed and guided by my well-beloved husband Christ jesus, I shall be able to teach others & strengthen them which are borne sons unto God by the Gospel: and since that time I have received such favour and kindness at my husband Christ's hands, that I am in his eyes as one that findeth peace. And in these words she seemeth to ascribe all the glory unto God, for comforting and strengthening her, and giving her such strong breasts.   

The Church of the Converts.  
Solomon had a vine in Baal-hamon: he gave the vineyard unto keepers: every one bringeth forth the fruit thereof, a thousand pieces of silver. Here she yieldeth yet a more ample testimony of her faith, saying, in that, that is to say, the Catholic Church, which containeth so many nations. Solomon, that is to say, Christ our true Solomon and peaceable king, had a vine in the beginning, to wit, his universal Church, for that is his vine, And he gave the vineyard unto keepers: as who would say, I know that it is needful and requisite, that every one to whom the charge and ministry of the word is committed, should be thrisecarefull to keep, and not to waste and spoil: to defend, and not to destroy my vineyard. Every particular man of the elect may be said to bring forth the fruit thereof, a thousand pieces of silver, that is, all that he hath, and himself also. And the fruits of this vineyard are these, the grace of God, peace, righteousness, justice, truth, & other particular signs of the holy Ghost and life everlasting: So that this is the sum of a Christian man's confession, to confess Christ to be head of the vine, that is to say, of the Church of the converts.   

The Text.  
12 But my vineyard which is mine, is before me: to thee o Solomon, appertaineth a thousand pieces of silver, & two hundred to them that keep the fruit thereof.  
13 O thou that dwellest in the gardens, the companions hearken unto thy voice: cause me to hear it.  
14 O my well-beloved fly away, and be like unto the Roe, or to the young Hart upon the mountains of spices.  
The Commentary.  
The words of the Bridegroom unto the Church of the Converts.  
The bridegroom confirmeth her sayings to be true, affirming the Church to be before the Lord, because he is always most ready to secure and help her in all her necessities. Wherefore he sendeth not wolves, but faithful ministers and Apostles to be her keepers, in such sort, that it is not possible that any one of them should perish.   

The church of the converts unto the Bridegroom.  
To thee appertaineth a thousand pieces of silver. Because the number of a thousand is the term and bound of all other numbers, therefore it is taken for all numbers, and then the words go thus, O Solomon; O my peaceable and loving Christ, to thee appertaineth a thousand, that is, the greatest and farthermost number: And two hundred to them that keep the fruit thereof, that is, not so much a● appertaineth unto thee.   

The words of the Bridegroom unto the Bride.  
O thou that dwellest in the gardens, the companions hearken unto thy voice: cause me to bear it. Here Christ speaketh unto all the Church in general, showing how acceptable and pleasant her voice is to him which she so greatly longeth for to hear, because her voice is God's word: therefore he speaketh after this manner unto the spouse, O my loving spouse thou that dwellest in the gardens, that is to say, in the particular Churches, which are taken for gardens. Thy companions or friends; namely those which preach and teach the Gospel: Hearken unto thy voice; that is, are obedient unto thee, because thou alone art able to teach them my words. Cause me to hear thy voice: which is nothing diverse (I am sure) from my words, or contrary to the scripture: & therefore most acceptable and pleasant unto me, because all other words which proceed and come from the flesh, they are not my words, they are adulterous and false words, and therefore most abominable in mine ears.   

The words of the Spouse unto the Bridegroom.  
O my well-beloved fly away, and be like unto the Roe, or to the young Hart upon the mountains of spices. This mountain of spices is the Church, and therefore the lesser and particular Churches are called mountains of spices. Christ desired to hear the Spouse speak: the Spouse answereth him by uttering the words of perfect charity: by which words it appeareth how zealous she is of Christ's glory, and the knowledge of his truth. And furthermore the great desire wherewith she is inflamed towards the salvation of all men. And this is briefly the sense and meaning of these words, O my well-beloved fly away: as a man when he flieth away in great haste; or as the Roes or young Hearts do skirr it along most nimbly upon the tops of the hills: so do thou make haste, and tarry not to come unto the mountains of spices, that is to say, to come both unto the Church universal, and also to be present & aiding unto all the particular Churches, least happily they may be constrained to receive any other besides thee, and so by estranging themselves from thee, perish eternally. Therefore gentle Christ come quickly, to help and succour, to direct and guide us unto the right way, which leadeth us unto life everlasting.    
FINIS.   

Faults escaped.  
In the Preface, for the title or inscription of the Song of songs, read the title or inscription is the Song of songs.  
Page 8. line 12. for man, read men. p. 14. l. 6. for sunny, read sin. p. 21. l. 23. for particularly, read patiently, p. 23. l. 10. for houses read horses. p. 39 l. 13. for with the sweet, read with sweet. p. 40. l. 28. for gold, read God, p. 51. l. 7. for the people, read his people. p. 51. l. 30. for and maketh it, read maketh it. p. 64.1. for to, read and p. 79. l. 7. for of seeming works that issue forth from faith, read of seeming good works but not proceeding from faith: the other, a chain of good works indeed, that is to say, of works that issue forth from faith. p. 108. l. 12. for then, read that. p. 121. l. 11. for those elect which is a companion, etc. read of the elect which continually have their faiths accompanied and followed with good works.