A COMMENTARY ON THE CANTICLES OR THE SONG of SALOMON.  
Wherein the Text is Analised, the Native signification of the Words Declared, the Allegories Explained, and the Order of times whereunto they relate Observed.  
By THOMAS BRIGHTMAN.  
Unto which is added brief notes out of several Expositors of the Revelation, touching the rising and fall, progress and final destruction, of the Enemies of the Church; with some other Observances out of divers Writers.  
LONDON, Printed by john Field, for Henry Overton, in Popes-head-Alley. 1644.   

TO THE READER.  
THat which the Queen of Sheba once affirmed before Solomon, is very true; The Instruments 
1 King. 10. 9  of God's blessings are the arguments of his love: whence it is apparent that God did wonderfully declare his tender love to the Church upon earth, in continually raising famous men, who like burning lights in golden Candlesticks, did shine forth to the honour and glory of his Sanctuary. And as no age (since the Apostles time) hath been so glorious for the light of truth, and the abundance of lights as the present, so I hope (without prejudice to any) our Brightman of blessed memory, for name's sake, may deservedly find a place among those that were most famous in this kind; for truly whilst he lived he was, as Christ said of john Baptist, A burning and a shining light. He was 
joh. 3. 33  famous in Preaching, and for his conversation making himself an example to the Church, by practising what he Preached, living according to the rule of his Doctrine. Yea and that which is wonderful, this light of ours being extinct, still shines brightly, for what else is his Apocalypse of the Apocalypse, but a Light shining in dark places? for surely so mysterious is that parcel of Scripture, that it is not to be interpreted by wit, but by the Spirit of Divination. But our Brightman hath made such plain interpretation thereof, that thou mayest easily behold the great mystery of Iniquity of the Beast of Rome, as also Gods great mercy in calling the Jews. And although many learned men have (to their glory) ●●ent their whole time in the interpreting this part of Scripture; yet this our Author hath interpreted this and other most difficult places; witness the Song of Solomon, and the latter part of the Prophecy of Daniel. Concerning the Song of Solomon, the Law of the Jews is very well known by which young men under the age of thirty (before which time they did not enter into the Priesthood) were interdicted to read it, le●t those things which were mystically set forth, should by the swaying of their passions, be interpreted in the worst sense. But our Brightman amongst others that have deserved well in this also▪ expresses every word spiritually, whereby thou mayest receive Divine and heavenly pleasures. All things are expounded with great labour, and applied with great Judgement; insomuch, that in this new path, you may walk in the footsteps of the Spouse, Jesus Christ: or as the Jews call it, enter the Sanctum Sanctorum.  
The manner of his handling this Scripture, especially in the application, is universal; for he held this prophecy to be wonderfully difficult, whence it is no marvel, if some doubt whether he did attain to the genuine interpretation of the Song: but since the diffiulty of the Allegory hath occasioned such variance amongst the Interpreters, that it may almost be said; as many men, so many minds: I hope it will not be distasteful to the Church of Christ, that the labours of this her godly son are published in Print, whereby the Reader may perceive the Author's great knowledge in this mystery: he doth acknowledge a marriage between Christ and his Church; but in this he differs from the rest of the Interpreters, that what they conclude to be always, he restrains to certain times. I confess, he that for sakes the ancient opinions of learned and godly men, and propounds to himself a new way, in which he walketh all alone, may (in good manners) be thought to err; but because sometimes he that readeth understandeth that, which the Prophets themselves which Prophesied it did not know, and because our Brightman, for his singular meekness, humility, and godliness, was thought by them amongst whom he lived and had to do, to be free from all manner of affectation of Novelty; as also because he is not singular in his manner of interpreting: for amongst the Hebre●es, Aben Ezr● conceives the mystery from Abraham to the Messias, to be here set forth; And some amongst us from the Messias to the Church's freedom under Constantine: And in this they all agree, that some things are particularly to be applied. And lastly, because our Author doth not desire credence in any thing, but where it may be grounded upon 
1 Thes. 21. 1 Cor. 14. 33.  a sure foundation, therefore fear not, try all things, and hold fast that which is good; The spirits of the Prophets are subject to the Prophets.  
But admit this Prophetical and particular application doth not please you; yet to behold the whole condition of the Church from the time of David, till time shall be no more; and this set forth in a short and easy table, cannot choose but be both profitable and delightful unto thee.  
Reader, I thought good to premise these things for thy sake, and for the Author's praise; (at which I chiefly aim) much more might be spoken, but read the Author, who in the Explication of the first verse, doth by way of Proemy, admirably set forth the authority, excellency and use of this Song of Songs.  
By the way, I pray take this caution, if you once enter the Portall, come not back until you have surveyed the whole building, the curiosity of whose structure, surpasses my expression.  
Let God so shine upon us with the light of his Countenance, that there may always be a Brightman in Britain, to the setting forth of the glory of God in his Son Jesus Christ: Farewell.   

A Table of the whole book of CANTICLES.  

The parts of the Song 

Inscription, v. 1.  
A song of the Church 

Legal 

Before the Captivity. v. 1.  
In Captivity, cap. 2. ad v. 15.  
After to Ch●ist— 

his birth ad cap. 3. 6.  
his death ad cap. 4. 6.      
Evangelicall 

Begun ad cap. 4. 6.  
Finished, and this 

In its parts, that is, in its 

Former Age, 

pure  
obscure 

cap. 5.  
with a mist  
with darkness    
restored ad cap. 6. 9    
Latter Age, 

its Prince 

borne.  
grown up.    
Inferiors 

first, cap. 8. 5. 6. 7.  
second, cap. 8. 8. 9 10.        
In the whole, cap. 8. 11, 12, 13, 14.            

A Prophetical Exposition of the whole Book of the CANTICLES.  

CHAP. I.  1 LET him kiss me with the kisses of his mouth: for thy love is better than wine. 2 Because of the favour of thy good ointments, thy name is as an ointment poured 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. 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? 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 tents 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 Whiles 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 camphire 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. 

A Prayer.  
O Merciful Father in jesus Christ, I 〈◊〉 th●e 〈◊〉 thy holy Spirit for a guide unto me, to 〈…〉 these thy ●idden Mysteries. All the knowledge of 〈…〉 is exceeding delightful and pleasant: yea that which stands before the door, and offereth itself freely to every one: how delicious then is that which thou hast laid up in the inward treasuries, shut up with so many locks and bolts, that no mortal man can break through unto it, but he to whom thou wilt vouchsafe an entrance for thine only son's sake. Be present, I beseech thee, & thou which hast poured forth fiery tongues in times passed upon thy servants, grant that I may understand the language of the Bridegroom and of the Bride, and may declare their speech pu ely and holily to thy servants; to the glory of thy Name, and the edifying of thine Elect, through our Lord and Saviour jesus Christ.  
Amen.   

The Analysis, or Resolution.  
THe Authority of this Song is declared by the Inscrittion. Then he prosecuteth is purpose in verse, which is wholly employed in describing 〈◊〉 condition of the Church, aswell as it was Legal, from the time of David to the death of Christ, in the 3▪ first chapters, and to the 6. verse of the 4. chapter. As also, as it is Evangelicall unto the second coming of Christ to the end of the book. The Legal Church is set forth in a divers fortune, which for plainness ●ake we divide into 3 times. First what it should be till the Captivity, in the whole first Chapter, and the 2. first verses of the second. Secondly, what in the Captivity itself, to the 15. verse of the same Chapter. And lastly, what i● should be afterward to its last abrogation or dissolving, which reacheth to the 6. verse of the 4. chapter. Before the Captivity, beginning at his Father David, he showeth what condition that enjoyed under him, verse 1. 2. afterwards under himself, vers. 3. And from thence what it should be under his son Rehoboam, to the 9 verse: under Abija and Asa, vers. 9, 10, 11. under jehosaphat, vers. 12. under jehoram, Ahazia, joash, Amaziah, Huzijah, jotham, and Ahaz, verse 13. under Hezechia, verse 14. under Manasses and josias, verse 15. and 16.   

THE EXPOSITION.  

Vers. 1. Let him kiss me with the kisses of his mo●th, for thy love is better than wine.  
THis Prophecy following agreeth well near in all things with that of Saint john in the Revelation. They fore-shew the same events in the like times. And either of them directeth his course to the same mark. They differ so much in beginnings as Solomon exceeded John in age. They also follow somewhat, a divers manner of handling it. John setteth forth the strifes and battles of the Church more at large, and exactly painteth out her enemies with a greater caution or heed taking. But this Prophetical Paranymph (or marriage maker) toucheth these things more sparingly, desirous only to set forth the joyful events of the Church, he scarcely mentioneth at all any accidents, whereby this nuptial song might be disturbed: or at least so seasoning her troubles, that much pleasure may always appear in them.  
But first let us weigh the words, then let us see the Application: Kisses are sometimes taken for saire, mild, and pleasant words, as chide and brawlings are compared to wounds, as Solomon saith, Prov. 27. 6. The wounds of a lover are more faithful than the flattering kisses of an enemy. The Church than desireth to be instructed with the words of her Bridegroom, which she calleth Kisses, as the most assured pledges of the Bridegroom's love; neither can any thing be compared with this love; therefore she preferreth it before wine, which is chiefly esteemed among those things which taste most pleasantly: for the comparisons of this song are taken from such things which do chiefly tickle up the senses: because our infirmity is such, that we commonly feel no greater pleasure in this life, then in those things which pertain to these inferior senses. This is the sum: the company of the faithful do chiefly desire to be altogether overwhelmed in a most familiar conversation with Christ, and to be most plentifully instructed with the words of his mouth: which they confirm to be the greatest pleasure that can be. Now for the Application. Solomon beginneth from the Church of his time, and showeth the face of it as it was in the Reign of his Father David, in this and the next verse. Christ then by the mouth of David (bearing his Type) kissed the Church, instructing it with most sweet Odes, Psalms and Songs, wherein that time was most excellent above all others. David is called the sweet singer of Israel by the Testimony of the Spirit, 2 Sam. 23. 1. Whereof the book of Psalms is a plentiful witness. Solomon also composed 1005. songs, but very few of them are recorded in the Sacred Treasury.  
The Prophets, which were many then▪ and at other times, did chide very often; but not kiss: They reproved sins, they thundered out Judgements, they terrified with threatenings: whereas this sweet singer of Israel, poured out almost nothing but prayers, thanksgivings, promises and Exhortations: worthily were these the times of kissing and embracing▪ chiefly, if ye add all that care and diligence, which he applied to ordain the worship of God most fitly, 1. Chro. 23. etc. With these kisses, which even burned with love of the divine word and of all piety, the people had then no less desire to be embraced (if ever at any time.) David rejoiced, when they said unto him, Let us go into the house of the Lord. And seeing the readiness of the people, preferring the worship of God before all Wine, Psal. 122. 1. The King himself likewise in the sweetness of singing (a figure of the Bridegroom,) with diligence and desire of Religion, (one of the company of the faithful) did not he desire one thing of the Lord, that he might devil in the house of the Lord all the days of his life? Psal. 27. 4. He manifestly confirmeth the Law of the mouth of God, to be betteer to him▪ then many thousands of Gold and silver. And his judgements to be sweeter than honey to his mouth, Psal. 119. 72. 103.   

Vers. 2. Because of the savour of thy good ointments, thy name is as an ointment poured out, Therefore the virgins love thee.  
Here, with an elegant Periphrasis, is set forth the consideration of the name of the Bridegroom, from the effects: whose force is weakened by the similitude▪ For the sense is, Thy name is an ointment poured out, very well answering to the smell of thy ointments. Ointments signify the gifts of the spirit; and the smell of these gifts, is that fruit and sweetness, which is received by the Communication of them. Now whereas the Church publisheth the ointments of the Bridegroom, it properly pertaineth unto Christ, which is a most replenished treasury of the infiniteness of all graces. Yet it is not to be doubted, but here together with Christ, David his type may also be beholden, who being replenished with great abundance of most divine graces, breathed out their sweetness to God's people which he governed.  
He was a man after Gods own hear., by whose example the Kings following are commended. He was ordained to be the anointed of the God of ●acob, 2. Sam. 23. 1. God anointing him with his holy oil, Psal. 89 21. Neither was it without cause, ●hat he was three times anointed. First privately by Samuel, secondly by his own Tribe, thirdly by all Israel: whereas the other Kings were only anointed but once. Whence that name is worthily given him, Psal. 2. 2. The Kings of the earth stand up, and the ruler's take counsel together, against the Lord, and against his anointed. Wherefore, in these words Solomon declareth the happiness of those times, which had a King so well furnished with all the gifts of the spirit.  
The virgins are the citizens of the Church, that people of God, which obeyed his government, who therefore loved his King exce●dingly, because they saw him anointed of God, and enriched with sucn notable and excellent gifts. The love of the virgins first showed itself, when Saul persecuted David, ●econdly in his two years' wars with Ishbosheth, and thirdly in Absalon's conspiracy, when the true citizens divinely smelling the Odour of the anointed King, could not be terrified by any dangers, from ●leaving to him with firm minde●. So short, but lively, is the image of the Church in David's reign. Notable in kisses: In the figurative M●ssias: In the people's desire of those kisses, and the love of the virgins in the true Subjects, a most happy Kingdom wherein these four reigned.   

Vers. 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.  
In this one little verse, Solomon intreateth of the Church during his reign, whose whole condition is divided into six members.  
First, the King drawing by his example, and the spirit working together in the faithful. The first authority of his reign began with the published meeting at Gibeon, 2. Chro. 1. 2. Of what force was this attraction? There followed most calm peace, such abundance of wealth as no where the like: wisdom almost more than mortal. Glory which amazed all other Kings: and (which exceeded all) a beholding next unto God. These were enough to have drawn the most unwilling. But the people followed willingly: We will run (say they) after thee.  
Secondly here is taught, that the people drawn by the King's example, do fly with a swift course: He commanded the meeting at Gibeon: they flocked thither in great troops, 1 Chro. 1. 13.  
Thirdly, the chamber, whereinto the Bride is brought: was that most magnificent Temple built by Solomon. This house is the inner chamber; nay rather the couch and Bed (as it is afterward called) wherein the Bridegroom converseth with the Bride most familiarly: whither Solomon brought the Church, when for her sake he built and adorned it so beautifully; and especially by drawing the people into the Temple, on the day wherein he dedicated the house, going before them with sacrifices, prayer and thanksgiving, as 1. Kings 8. through the whole chapter.  
Fourthly and five is declared, how joyful all the people were of those things, so happily begun and continued for many years.  
Lastly he saith, the upright love thee. But why doth he mention the upright, as though there were any in those times whose hearts were not sincere and sound? verily he seemeth by these words to pass over privily those blessed times to a sorrowful falling away. We know how grievously Solomon fell in the last years of his reign, by bringing in strange wives, 1. King. 11. His heart was not found towards the Lord, but he followed Ashtaroth and M●lcom, and built an high place for Chemosh and Molech. But did not many of his flattering courtiers run before, whither they saw the King ready to decline? But the faithful and upright in heart, remained firm in the truth, howsoever destitute of the King's authority. Here than we may behold the beginning and middle of his reign very pleasant. The King leading, the people following, The Temple built m●st magnificently, the great mirth and rejoicing of all m●n. But the most part in the end were defiled, yet▪ the love of the upright was constant, though many fell away to Idolatry.   

Vers. 4. I am black, but comely (O ye daughters of Jerusalem) as the Tents of Kedar: as the Curtains of Solomon.  
Having spoken before of the flourishing estate of the Church: now the withering age followeth, which is wholly prophetical, and so are all the rest which follow. Brightness and light are tokens of mirth and gladness, and are so used in the Scriptures. Black and darkness are applied to grief and mourning. And truly there happened mournful times presently ●fter Solomon, when his son Rehoboam by an undiscreet answer, drove ten Tribes from the Church. No marvel then if she mourned in black: a matter so full of offence, that it might make the strongest to stagger, and the weak to fall altogether: wherefore lest any should split his ship against this Rock, the whole rage of that time, is not described in a word, as before, but in full five verses. He beginneth at the falling away of the Tribes, where a great alteration happened, aswell in the Church as in the Kingdom. The Church affairs are first declared briefly in this verse, afterward severally in the 6, 7. and 8. verses. The state of the Kingdom in the 9 verse. As concerning the brief explication.  
The Church confesseth herself made brown and black by the loss of her children, and much of her former beauty; The two similitudes in the end seem to agree with the two distinct members in the beginning of the verse, I am black as the Tents of Ked●r: but co●ely as the Curtains of Solomon. The Kedarens are Arabians, living i● haircloth Tents, made of Goat's hair. Solinus, chap. 45. which they carried with them whither they would. Pliny. lib. 6. chap. 28. But the curtains of Solomon were such as did not only exceed the Kedaren haircloth by almost infinit● degrees, but also they had a settled abode; whence the Jews figuratively used them for every part of the house, as with jeremiah, chap. 4 20. Suddenly are my Tents spoiled, and my curtains in a moment. This also showeth that he wrote this song after his repentance: for i● he had known these things before his fall, A prophet needed not to have been sent to admonish him of renting the Kingdom from hi●●, and giving it to his servant, 1. Kings 11. 11.   

Vers. 5. Look not upon me because I am black, because the sunn●●ath looked ●pon me: my mother's children were angry with me; They made me the keeper of the vineyards: but mine own vineyard have I ●ot kept.  
In this verse is a special description of the two Tribes, as there is of the other, and in the two verses following▪ In this verse in the first words, he preventeth the contempt which might be objected▪ and then showeth the causes of her calamity. Look not upon me (saith she) that is to say, behold me not disdainfully; which words do not only command but also foretell in what estimation she should be among her own people. The causes are three; first the principal: because the Sun hath looked upon me, that is, heaven hath inflicted this calamity on me, as God hath threatened it before, 1 Kings 11. 11. 30. & 31. And Rehoboam regarding not the hand that smote him heareth of Shemaiah, Thus saith the Lord, this thing is from me, 1 Kings 12. 24. The wrath of God is here very well described by the heat of the the sun.  
Secondly, the instrumental cause, My mother's children, (not only by kindred, but also by Religion) being grievously offended at me, have broken off their former conjunction with me, and consulting privately by themselves, are altogether separated from mine acquaintance. See the History, 1 Kings 12. 16. etc. The third cause giveth occasion to the former causes, They made me the keeper of the vineyards, but mine o●n vineyard have I not kept, do you ask the cause, why God and her brethren were so offended? Thus it was. The chief authority deferred to the Tribe of juda, both by God's decree, and the consent of their brethren, was ill administered by her: The Lord's vineyard was committed to her to be kept: For ●e despised the tent of Joseph, and chose not the Tribe of Ephraim, but chose the Tribe of juda, even mount Zion whom he loved, Psal. 78. 67. 68 yet through Solomon's Idolatry, and defiling God's worship (by the just judgement of God) the other Tribes were offended at juda, and by separating themselves made the Church deformed and polluted.   

Vers. 6. Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy flock to rest at Noon: for why should I be as one that is vailed by the flocks of thy companions?  
Having spoken of the state of Religion in the two Tribes, how, and for what cause they were afflicted; Now he speaks of the scattered relics in the other ten. This verse containeth a question of the beloved, and the next, the Lover's answer. This hath a petition in the first part, and an inquiry in the rest: The Petition showeth the great care of the godly; their minds were inwardly inflamed with his love, though he were out of their fight. They ask of him himself (but whom should they ask else) where he is whom they seek. They knew he was always in heaven; but not without cause they doubted where he fed and folded his flock on earth. They saw their brethren fall'n away from judah; yet they knew there was neither God, nor Priesthood, nor Law in Israel, 2 Chr. 25. 3. The question is, Why should I be as one that is covered among the flocks of thy companions? A woman veiled or covered, is taken for a Whore, as Gen. 38. 14. Their manner was to cover themselves: It is also much used in mourning; as the Leper was commanded, Leu. 13. 45. and Mich. 3. 7. It signifieth in this place, as if he should say, Why should I be like a woman, pining myself with grief and sorrow, in beholding the wicked Idolatry of the Israelites? Why should I live among these Idolaters? Where I am enforced to hide and cover myself, not daring to speak what I think? It is to be observed, that the seducers of the people, are called his fellows: not by a true name, but by reason of their ambition, whereby they boasted to be equal to the high Shepherd, and carried themselves as his fellows. For the ten Tribes had forsaken the true God, and coined a new Religion at their pleasure, as yet they had the same right which the chief Shepherd had, to make laws for their flocks, how God should be worshipped of them. As the Pope now boasteth to be Christ's fellow, making new Religions, with punishment inflicted on those which observe them not. Such was the pride of jeroboam and the other Israelites, who would be fellows with him, to whom all are servants.   

Vers. 7. If thou know not (O thou fairest among women) go thy way forth by the footsteps of thy flock, and feed thy Kids beside the Shepherd's Tents.  
This is the answer of the Bridegroom, comforting his beloved in her grief; who (whilst she, which was defiled with such deformity) was adjudged by him to be the fairest of women, and to excel all other congregations in the world. For although these relics lurked here and there in the Kingdom of jeroboam, yet made they but one Church with the two Tribes. Then he shows her the path where she should go, and with his finger pointeth to the pastures where he rested whom she sought. The flock are the two Tribes, among whom the Church was more apparent; the Kids are the scattered relics of the Israelites. When he appointeth them pasture besides the Shepherd's Tents, he bids them go into judea, and worship the Lord, after the institution of the true Priests.   

Vers. 8. I have compared thee (O my Love) to my Mare, or to my Troop of horses in Pharaohs Chariots.  
This comparing of his Love to a Mare, may seem a gross similitude to distressed Lovers, but to the Counsel of the Spirit most sweet and Divine.  
We have seen in what case Religion was, aswell among the two Tribes, as among the dispersed relics. This one verse toucheth the Civil state, what can be more servile, then to be joined like a Horse to a Chariot, to draw therein at the Drivers pleasure, and against thy will to endure the Harness, the Bridle and the Whip? Such was the condition of that Kingdom, by whose aid and succour his Love was protected. For in the fifth year of the reign of Rehoboam, when they had a little breathed after their former troubles, Shishak the king of Egypt made war upon them, having twelve hundred Chariots, and a very great Host. He took many fenced Cities, and had proceeded to the utter wasting of the Land, had not the Lord at the length pitied them, and turned away the rage of his wrath from Jerusalem, so that he would not utterly destroy it, but only bring it in bondage to the Egyptians. As he saith by the Prophet Shemaiah, 2 Chron. 12. 8, 9 Nevertheless, they shall be his servants, that they may know my service, and the service of the Kingdoms of the countries. This Shishak entering into the City, took away the treasures of the House of the Lord, and the treasures of the King's house: he carried away also the shields of Gold which Solomon had made. Behold the Church now like a Mare in the Chariots of Pharaoh. The drawing Mare betokeneth servitude: The Chariot, that they should be compelled unto it by war. Pharaoh (by a common name) the King whom they should serve, how brief and plain it is described? yet, lest the Saints should faint altogether under the weight of such calamity, their comfort is, that he calleth her his Mare, as if he should say, although I deliver thee over to Shishak, yet understand, I have a care of thee. I do challenge thee for mine own, and thou shalt be safe under my protection. Note that he, whom the holy Scripture calleth Shishak, is called by profane Writers Steroosis: And he joined Kings together to draw his Chariot, Diod. sic lib. 1. pag. 37. lin. 23.   

Vers. 9 Thy cheeks are comely with Turtles, or withrows of Jewels, Thy neck with chains of Gold.  
We heard in the Analysis, that this, and the two next verses, did belong to the Kingdom of Abijah and Asa. Abijah ruled but a while, and therefore no great variety of matter happened in his time: therefore that which is common to both, is delivered in the beginning of this Vers●, but that which concerneth the affairs of Asa, is afterwards set forth more at large. The jewels like Turtles, betoken chastity and carefulness: The two Cheeks are the most conspicuous parts of the body; these were the Tribes of juda and Benjamin, in whom the Church at that time was chiefly known unto men. This chastity and carefulness appeared first in Abijah, who making war with jeroboam, endeavoured with gentle speech to call back the ten Tribes from their wicked purpose, warning them of their falling away from God. There are with you (saith he) Golden Calves, which jeroboam made you for gods; but we have the Lord our God, whom we have not forsaken; and the Priests which minister unto the Lord, are the sons of Aaron, and the Levites wait upon their business, 2 Chro. 13. 8. 10, etc. for although this integrity was not pure without any pollution, as appeareth, 1 King. 15. 3. yet was it Turtle-like chastity to that filthy whoredom of the Israelites: so when Abijah and the two Tribes were beset both behind and before, they cried unto to the Lord, Behold the voice of Turtles, careful, doubtless, in so great a straight, but adorned with holiness as with Jewels; the Lord heard them, and stroke jeroboam, and all Jsrael before Abijah and judah, with a great slaughter, 2 Chron. 13. 14, 15. So Asa beset with almost infinite hosts of Zerah the Ethiopian, called upon the Lord, in the voice of a Turtle, saying, It is nothing for thee to help, either with many, or with them that have no power; help us, O Lord our God, for we rest on thee, and in thy name we go against this multitude; O Lord, thou art our God, let not man prevail against thee. Whereby the enemies were put to ●light, and the Church greatly enriched with their spoils, 2 Chron. 14. 11. etc.   

Vers. 10. We will make the borders of Gold with studs of Silver.  
The Spirit proceedeth to show the condition of the Church under Asa, that he might give her yet a more comely ornament, as it is declared by the taking counsel of adorning the Spouse; We will make thee (saith he) borders of Gold; that is wont to be better, which is brought to pass by the conjoined studies of many, then that which is done by one alone. Furthermore, Gold is now also added, no less excellent in the singular workmanship, then in the price itself, for it should be checkered with silver studs. This did openly foreshow that constrained meeting of the Kingdom by Asa; and that consultation made by the common consent of the people, and of all orders in the fifteenth year of ●is reign, of taking away all abominable gods out of the whole Land of Juda and Benjamin; and a penal●y imposed on him that would not seek the Lord, 2 Chro. 15. 9 10. etc.  
Now was order taken for adorning the spouse, not by the King's authority alone, but by the decree of all orders. And that Reformation which was begun, in the beginning of his reign, was now more fully grown to a ripeness. The silver studs were that faithful executing of the decree, whereby the King's grandmother Mahaka was put from her regency for her horrible idolatry. 2 Chro. 15. 16.   

Vers. 11. Whilst the King was at his repast, my Spikenard gave smell thereof.  
Ye have heard before that the gifts of the spirit, are shadowed by ointments: and Spikenard (which is chief among ointments) rightly betokeneth the most excellent gifts. Therefore while the King sat, the spouse as it were opening a Box, perfumed all the neighbourhood, with breathing out most holy graces.  
But if any ask who the Prophet saith sat at this repast? Behold King Asa, compassed with a large garland of jews and Israelites, in that assembly, where he made borders of gold with studs of silver, 2 Chr●. 15. 9, 10. A covenant was made: but wh●t mirth of a banquet could be compared with this delight? Furthermore the joy in sacrificing (which was great at that time) had the holy pleasure of banqueting conjoined to it by the Law. As concerning the smell of the Spikenard: how pleasant was it to make a covenant among so many people, to worship the Lord, with all their heart, and with all their mind. Many of Ephraim, Manasses and Simeon, stirred up by the sweetness of this smell, clavae to Asa, seeing the Lord his God to be with him, etc. As it is said, 2 Chr. 15. 9 Therefore whatsoever is spoken of the Church in the reign of A●a, is contained in these 3. little verses.   

Vers. 12. My well-beloved is as a bundle of Myrrh unto me: He shall lie between my breasts.  
Herein are three things signified: sweetness of knowledge by Myrrh: Administration of doctrine by breasts: and the quiet and continual use thereof by lying or resting. All which concern the times of jehoshaphat: who besides that care of preserving the chaste and pure Religion which he had received of his father, he was also excellent in the study of teaching, sending governor's and Levites, with the book of the Law to all the cities of juda and Benjamin, that they might teach the people, the will of God, 2 Chro. 17. 7, 8, 9 He also appointed Judges through all the fenced cities, and in jerusalem, of the Levites and Priests, and elders of the families, for the judgements of the Lord, and for controversies: which judges were as breasts, yielding the pleasant knowledge of Gods will. And also jehoshaphat (diligently labouring that each one should perform his duty holily and faithfully) showed a lively image of the Bridegroom, lying between the breasts of his love, 2 Chro. 19 5, 6. etc. This resting was only called a provocation, because that since the Kingdom was rend under Rehoboam, a grievous darkness covered the Church, howsoever it seemed more pleasant at one time then at another, yet this rest was quiet, because the fear of the Lord fell upon all the kingdoms of the lands that were round about juda, that they should not fight against jehoshaphat. The Philistians also brought tribute, and the Arabians flocks, 2 Chro. 17. 10. 11. the Moabites made war against them, but were soon overcome. After which they returned to their former rest. 2 Chro. 20. 29. 30. pleasant then was that rest, which was molested by no troubles.   

Vers. 13. My well-beloved is as a cluster of Camphire unto me, in the vines of Engedi.  
In these words is excellently declared what next succeeded jehoshaphat: in the times of jehoram, Ahazi, Joast, Amazia, Huzzia, jotham and Ahaz, whereof some were apparently wicked, some obscurely godly; he stayeth not to remember them all severally (lest he should thereby pollute the marriage Feast, and cause the guests to loath the banquet) but briefly binds them up altogether in a bundle. And where he addeth in the end, in the vines of Hengadi: he teacheth, that this company should spring up in the midst of the chief Princes, who for their pleasant and plentiful fruit, may worthily be compared to most fruitful vines. Now the Princes before them, were Asa and I●hoshaphat; after, H●zekiah and josias, between whom this cluster of Camphire, with their berries, sprung up among the vines.   

Vers. 14. My love, behold thou art fair, behold thou art fair: Thine eyes are like the doves.  
The doubling of the words, declared her excellent beauty, especially with the Hebrews, who use it familiarly for Superlatives. The eyes of Doves are chaste and shamefaced, which wander not hither and thither to seek new loves. Such is the chastity of the Church, when as contented with one true God, she turneth not her eyes to idols, or any other invented worship. These things then undoubtedly pertain to Hezekiah, which restored true and pure Religion to the Church, casting out all Idolatry. Then truly the Church did wonderfully shine, when by the testimony of the spirit itself, the like had not been in jerusalem since the days of Solomon, 2 Chro. 30. 26. But were there not dovelike eyes, which when he considered their wanton looks even towards the Brazen Serpent, he commanded it be broken, though it had been Gods own ordinance, and an excellent Monument of former memory, 2 Kings 18. 4. Lo here excellent chastity joined with like wisdom.   

Vers. 15. My well-beloved, behold thou art fair and pleasant: Also our Bed is green.  
How coherent is this praise? which aswell instructeth the mind in knowledge, as it endueth the heart with Religion. It is one thing for us to be thankful to Christ, and another thing for Christ to be thankful to us. He accounts us thankful by reason of election, we feel not him sweet and pleasant, before we be called to the knowledge of the truth: and our hearts be kindled with a desire of godliness. But if any godly one desire to know the state of the Church after the death of Hezekias, the Bride declareth it in commendations of the Bridegroom. She than flourisheth, when she may freely behold and set forth the beauty of her beloved, which verily happened in the time of josias, in whose excellent sanctity the Church saw the sweetness of her beloved, 2 Chro. 34. and 35. At sixteen years of age he began to seek the God of his father David, four years after, to clear Inda and jerusalem from the high places and the groves: and from carved and molten images, 2 Chro. 34. 3. Religion adorneth every age but especially that tender age aswell for the present and unexpected ripeness of it, as for a greater hope thereof in time to come.  
But the latter part of the verse, declareth more fully the History of Manasses & Ammon. Also our bed is green. The King's chamber (before) signified the Temple. Neither is it to be doubted but (Bed) is here used for the same, which is wont to be placed in the more inward and privy Chamber, where the godly may enjoy Christ most familiarly. This Bed waxeth green like the meadows, in the beginning of the spring, whose beauty the winter had defaced, if they had always kept their greenness, it had been unnecessary to make mention of it. And if josias had succeeded next after Hezekias, it had been as superfluous to make mention of the Temples flourishing, as of green grass in summer. The words than declare aswell that winter which miserably afflicted the Church under Manasses and Ammon, which shook off altogether the flowers of godliness, and exposed Christ's Bed to all injuries and tempestuous storms, 2 Chro. 33. As also the pleasantness of a milder time, under josias, who beautifully repaired the winter's spoils. And the event very well answered the prophecy, for the purity of Religion was the first care of josias, when he was yet a child: but after in the eighteenth year of his reign he applied his mind to re-edify the house of God, desirous to leave the Bed green, which he had found grievously rend and torn with storms and tempest, 2 Chro. 34. etc.   

Vers. 16. The beams of our house are of Cedar, our Rafters are of Fir.  
This more fully sets forth that which was begun before, declared by the green bed, for first the grass is green which afterward ariseth into a talk, and forthwith groweth till in the end it come to its full ripeness. The infancy of Josi●u was pleasant, but his riper age yielded more pleasant fruit, whereof there was hope, even from his cradle. He sent Shaphan, M●aseiah, & Joah to repair the house of the Lord his God. He gathered money of the Tribes of Manasses and Ephraim, and all the rest of Israel, and of all Juda and Benjamin, to repair the common house of the Bridegroom & the Bride; Wherein they might mutually delight themselves; He gate workmen and builders to hew stone and timber for beams, and for couples of the houses which the Kings of I●da had destroyed, 2 Chro. 34. 8. Worthily was it now foretold that the beams should be of cedar, when the building was set forward with such cost, care and diligence, whereby the first beauty of it might in some sort appear, though perhaps it could not fully be restored. And hitherto the condition of the Church was tolerable, oftentimes afflicted with many miseries, but now and then refreshed again, when religious princes ruled. The following times were more subject to calamities; To which deservedly a new chapter is given, bringing new fortune with it.     

CHAP. II.  I Am the 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. 4 He brought me into the wine cellar, and love was his banner over me. 5 Stay me with flagons, and comfort me with apples: for I am sick of love. 6 His left hand is under mine head, and his right hand doth embrace me. 7 I charge you, O daughters of jerusalem, by the ro●s and by 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 thorough the grates. 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, and thy sight comely. 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, and be like a roe, or a young hart upon the mountains of Bether. 

The Analysis.  
THere remain yet other Kings unto the last Zedekias, whose times are described, vers. 1. 2. And such should the Church be until their carrying away. In the Captivity itself, there should be some comfort at well to some few left in their Country, vers. 3. as to the whole multitude in the enemy's country partly, that the Bridegroom should marvellously preserve the Church there, vers. 4. 5, 6, 7. partly that at length he should deliver thence, whereof there is an appearance more remote, vers. 8. 9 near at hand, vers. 10, 11, 12, 13. and at length the effecting of it vers. 14. Hitherto the Captivity, the state of the restored condition should be divers, which we have divided into two times. One to the birth of Christ, the other from thence to ●is death. The time next after the return, should be some what troublesome in the times next following, vers. 15. which after a little while should receive a tolerable rest, vers. 16. & 17. Then more afflicted in the latter age, showed in the beginning of the Chapter following.   

THE EXPOSITION.  

Vers. 1. I am the Rose of the field, and the Lily of the valleys.  
IN this complaint the Church declareth her calamity, as if she should say: I smell most sweetly as the Rose, and am most beautiful as the Lily: yet to the Cropping and trampling on of every one, I lie no less open than the flowers in the valleys, and those which grow in pasture grounds. My wall is broken down, my hedge plucked up by the root▪ and every one feedeth on my beauty at pleasure, as the Herds on the grass in the fields. Yet I despair not in these afflictions, being assured, that to my Beloved I am most sweet and pleasant. And so is the Church wont to be, who is never so much cast down, but is now and then lifted up and refreshed, by thinking on the excellency which God hath bestowed on her. Those times which followed the restoring of the Temple by josias, do teach us that this complaint was just. First, josias himself, a most pleasant flower of piety, sweeter than any Rose, was cropped by Pharaoh Neco, and slain at Megiddo. I●hoahaz his son when he had reigned only three months, was carried away Captive by the same Pharaoh, and the Country made tributary. jehojakim served Nabuchadnezzar. Ie●ojazin also after three months▪ Reign was carried into exile with ●is Courtiers and the Mightier men of t●e Country. But most apparently under Zedech●●s, in whose reign, jerusalem was taken and miserably spoiled. The Temple burnt, the houses pulled down, the walls overturned, the City made equal to the ground, and the people (pulled from their Country seats,) carried Captive into bondage: as free liberty given to the enemy of making havoc in the Church, as in the open fields. The enemy hath stretched out his hand, (Zame●teth jeremy Chap. 1. 10) upon all her pleasant things▪ for she hath seen, etc.   

Vers. 2. Like a Lily among the thorns, So is my L●ve among the daughters.  
The Bridegroom answereth the former complaint, and teacheth plainly how his beloved is not destitute of that comfort which she thought she wanted: If she would truly consider that. He acknowledgeth her to be a Lily, naked of her former fences, exposed to the prey as in the open fields: Yet not void of all secure but as it were, so guarded every where with a thick hedge of Briers and Bushes, that neither the herds of cattle, nor the wild beasts could approach to do her injury: For the similtude doth not only set forth her excellency, but chiefly her succour and safety. That the Church should certainly be preserved safe and sound, remaining in the midstof her Enemies, and that she should be no less defended by her very enemies, than flowers are wont to be among the thorns, who beset them about with pricking branches. It is manifest that the Church made trial of this comfort in those hard times, when her safety was maintained by the help of them, by whose hostile hatred she seemed, utterly destroyed. Pharaoh defended her against Nebuchadnezzer, and Nabuchadnezzar against Pharaoh. Neither of them would root out the Nation, as long as there was hope of faithful obedience, but supposed to defend it for himself, as a sound resuge against the breaking in of Enemies, with these briers for a time, she put away extreme calamity.   

Verse. 3. Like the Appletree among the trees of the forest, so is ●●y wellbeloved among the sons of men: under his shadow had I delight, and sat down: and his fruit was sweet unto my mouth.  
Hitherto the state of the Church, until they were carried away Captive by Nebuchadnezzer. Now the Captivity followeth: whose first comfort is rest granted to the miserable Relics, which (when the rest were carried away) had leave granted to remain in their own country. This comfort is declared by the similitude of an appletree, which is but a low tree, neither in length of body or in far spreading of limbs may it compare with many others, yet her fruit excelleth many others in profit and pleasantness. The similitudes are always fitted to the times and the divers conditions which the Church enjoyeth, This apple tree betokeneth Gedaliah whom Nebuchadnezzer made governor over the people which were left in the land, 2 King. 25. 22. He was low in regard of the tallness of the former Kings, or of those high cedars which flourished in the Babylonian mountains, yet in shadow he was very pleasant, and in fruit wholesome, so that all the scattered Church flocked under his covering, chiefly when he had joined the Prophet jeremy to him, jer. 40. For now were the cedar beams & the fir crafters broken, and no leave granted to remain, no not in the rubbish of the city. They dwelled at Mizpah in the open fields, or at least under the shadow of trees. As also the prophet Micha foretold, Chap. 41. 10. johanan and the other Captains so rejoiced in this shadow, that they disclosed the treason of Ishmael desirous to prevent his wicked purpose with just punishment▪, jer. 40. 13. 14. etc.   

Vers. 4. He brought me into the wine-cellar, and love was his banner over me.  
Such was the condition of the small company remaining. The other captived multitude were kept in the enemy's country 70. years: as it is declared in these four verses. He brought me (saith she) into the wine-cellar, that is a place under ground, where wine is laid and kept for use, as if she should say he brought me into a sorrowful and dark hole as it were into a cave, and a place under ground, where notwithstanding I found wine laid up, which was no less appearance of his love towards me, than the ensign or Banner carried before the soldiers is wont to be a sign of the captain's presence.  
This wine-cellar was partly Babylon, whither the people were carried away by Nabuchadnezzar: and partly Egypt, whither the rest went of their own accord, when Gedaliah was slain. jer. 41. Neither did the Church want comfort in these miseries, whose prison was furnished with wine. For the word of the Lord, (which is many times compared to wine) was plentiful in this prison: and the love thereof as conspicuous, as the Banner carried before the Army in the time of war, jeremiah sending letters to those that were carried away began this wine unto them▪ showing them of the prosperity which God would give them in the land of their captivity. Chap. 29. But that which is here briefly spoken is de●l●r●d more at large in the verses following. Here let us consider the wonderful mercy of our God, who seasoneth his corrections, towards his Church with such gentleness, that when they thinks themselves, as it were, overwhelmed and buried in the grave, yet there they find wine and great plenty o● delights.   

Vers. 5. Stay me with Flagons, and comfort me with apples, for I am 〈◊〉 of love.  
These words more plainly show that the house of wine was no banqueting house, but a cellar wherein wines are laid up. For the lover is not wont to languish with desire, where plenty of the thing loved is present: and such is that banquet where the Master of the Feast is absent. The Bride therefore fainteth, because she findeth not her beloved present in this wine-cellar, (for in adversity God is said to be absent from us) so that she had need to be upholden of her fellows, l●st she should f●ll for want of strength, wherein was most elegantly declared, what desire the Church should have towards God during the captivity, and by what means she should be satisfied until the full restitution. For in that she desireth Flagons and apples, she showeth th●t these were sufficient helps for her; Apples are the fruit of a low shadowing tree, as before: Flagons are vessels wherein wine is put, and out of which it is poured to drink; the apples betokened some inferior persons with power, under whose defence th● captived people might lurk in safety. The Flagons noted the prophets and priests, full of sweet and wholesome doctrine: whereof there should be some, which only like Flagons should yield the wine of heavenly knowledge to the people, when plenty of hogsheads could not be had in exile and such adversity. God bestowed the commodity of both in the caprivity, for he wonderfully exalted Daniel, Hananiah, Mishae● and Hazaria●, who like wholesome apple trees, shadowed the afflicted Church with their boughs, and fed and refreshed the miserable people with pleasant fr●it. God gate them favour with the Median and Persian Kings, by whom (being appointed governor of the Provinces▪) they procured much rest to their people, Dan. 1. 19, 20. and 2. 48, 49. These were the apples by whom their feebleness was supported. The Prophets were the Flagons. Ezechiel in Babylon, to whom the Lord joined Daniel, who supplied both the parts of the apple and of the flagon, being advanced to great dignity and most excellent in the gui●t of prophesy; He suffered also jeremy to be drawn into Egypt that either people might have flagons, out of which the● might draw the wine of God● word, both to quench their thirst, and to succour their fainting strengths decayed.   

Vers. 6. His left hand is under mine head, and his right hand doth embrace me.  
By this gesture of embracing is plainly showed, that God manifestly declared at that time how he loved his Church: for he did not only preserve her by man's aid, but also defended her with his own stretched out arm from heaven, which we know was done, in the wonderful deliverance, first of the three children out of the fiery furnace, who loved Religion more than life, Dan. 3. Then of Daniel himself out of the Lion's den, Dan. 6. For whiles Gods by such wonderful powerful power preserved the trees from all danger, which he had planted for a shadow to his Church, he might worthily seem to hold the Church in his hands, and to embrace her with both his arms.   

Vers. 7. I charge you, O daughters of Jerusalem, by the Roes and by the Hinds of the field, that ye st●●re not up, nor waken my love, until she please.  
The daughters of jerusalem, are the citizens of the Church. The Roes and the Hinds, are those nations which held the Church in captivity. The meaning of this verse is, as if she should have said (for they are the words of the Church, as the learned Tremelius and junius observe,) I require of you, ye daughters of jerusalem, that ye swear to me by the Roes and Hinds of the field, that if by your fault, ye drive away my love, from my embracing; Those Roes and Hinds shall revenge it on you with deserved punishment. Not that it is lawful to swear by enemies, or by any other then God, but figurativesy by the form of an oath, she teacheth it should be as certain that the citizens of the Church should avoid all grievous offences, with no less diligent heed (namely, for fear of the enemies among whom they lived) then if a convenant had been undertaken of that matter, and confirmed by an oath, wherefore the history of this oath is the rest of the time of the captivity.   

Vers. 8. It is the voi●e of my well-beloved▪ behold, he comes leaping by the mountains, and skipping by the hills.  
Now after the seventy year's captivity, followeth the delivery; whose prepartion a far off is contained in this & the verse following, consisting of a threefold circumstance: Of the voice of her beloved. His swift coming; and his presence. The voice of my beloved: She falleth into this speech abruptly, as if she had heard the voice of her beloved, ●alling her from a far off, and had been smitten with a sudden joy for the newness of the matter, even that which she chiefly desired. Now in this whole preparation, King Cyrus representeth the person of her beloved, whom God had stirred up to deliver the Church: Then after a long time, was the voice of the beloved first heard, when the rumour began to be spread abroad, that the Medes and Persians would make war against Babylon. The Prophets noted out Cyrus by name, many years before; that when they should hear him preparing for war, they might not doubt, but it was the voice itself of the beloved, Isay 44. 28. Thus saith the Lord of Cyrus, He is my Shepherd, and shall perform all my pleasure: and 45. 1, 2, 3. Thus saith the Lord, to his anointed Cyrus, whose right hand I have holden to subdue nations, etc. that thou mayest know, that I the Lord▪ which call thee by thy name, am the God of Israel. But the report was spread far and wide, before the Kings brought their hosts to Babylon: Isay▪ 21. 3. I was bowed down at the hearing of it, I was dismayed at the seeing of it, my heart panted, etc. under the person of the Babylonians. And Jeremiah 50. 43. The King of Babylon hath heard the report of them, and his hands waxed feeble, anguish took hold of him. And 51. 29. As Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the earth. But this voice so fearful to the Babylonians, was most pleasant and acceptable to the oppressed and banished Church. Now for the swiftness of his coming it is said, He came leaping, as it were, hastening over the Mountains on stilts, so passing over the little hills, that he did not at all touch them. In this manner was the coming of Cyrus, swift and sudden. How much business he brought to pass after he once, undertook it; he subdued the Armenians and Croesus the Lydian, in a trice; the Hyrcanians, Bactrians, Susians, Carians, Phrygians, and Cappadocians; he scarce touched with the tops of his toes, they so readily yielded to him of their own accord: See Herodotus, Clio, Xenophon, Cyropaed.   

Vers. 9 My well-beloved is like a Roe, or a young▪ Hart, lo, he standeth behind our wa●●, looking forth of the windows, showing himself thorough the grates.  
The first part of this verse declareth the swiftness of the coming of Cy●●s; the later part part describeth his presence, and that by three circumstances: His standing behind the wall; his looking thorough the window, and showing himself th●row the grates; All which set forth unto ●s, though besieging of Babylon by C●rus and Darius: for these mountains and hills quickly passed over; the Tents were pitched at the walls of Babylon, there Cyrus stood a while behind the wall, doubting what to do: his retinue charging him, and nothing prospering after his desire; at length, he looked forth thorough the letties of the windows; that is, he took crafty counsel, and considered secretly, how he might gain the City; when turning the river Euphrates, he brought his army into the City by the channel so privily, that the City was take before any force of battery was felt. Neither should any marvel, that the name of the beloved is given to a heathen King: for what, and soever the Church hath, the beloved himself yieldeth it, but he useth divers instruments, on whom he bestoweth his own Name, that all help may be properly understood to be of him whose name the instruments bear.   

Vers. 10. My well-beloved spak●, and said unto me, Arise my Love, my fair one, and come away.  
Such was the preparation farther off; that which is nearer followeth: First, declared universally in this verse, then severally by parts in the verses following▪ This sweet and pleasant salutation happened at that time, when Babylon was taken, and Balshazzer slain; the Medes and Persians obtaining the Empire. See how the Edict of C●●us, of delivering the people, agreeth with this pleasant calling, Ezra 1. 3. &. 4. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Jud●, and build the house of the Lord God of Israel, (he is the God) whi●h is in Jerusalem. And whosoever remaineth in any place where he s●●ourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, besides the freewill offering for the house of God which is at Jerusalem. Here the well-beloved boasteth or glorieth in the beauty of the Spouse, and while he breaketh the bonds of her servitude, and giveth her leave to depart, he maketh proclamation, Arise, and come away. And verily, though Ezra, a most learned Priest, relateth that matter for the worthiness of it, most plentifully in the whole Chapter; yet there the thing done is scarce more plainly declared, than it is here foretold to be done.   

Vers. 11. For behold, Winter is past, the rain is changed and is gone away.  
The several explication is manifested either in removing the hindering causes in this verse, or by setting down the helping causes in the two verses following. Winter, or the violent storm is changed. This Winter is twofold, proper, and figurative: properly, it teacheth that about the end of Winter the people prepared for their return, stirred up thereunto by the Edict of Cyrus, which may be conf●●med by probable reason; for their first feast after their return, was the Feast of Tabernacles. To the celebrating of which Feast, som● time passed before the people could come together, scattered through the fields and Cities▪ Ezra 3. 1. Then after certain year's Hezra himself departing from Babylon, with a readier or more prepared band, spent four Months in the journey, Hezra 7. 9 whence it is likely that those first betook themselves to the journey in the beginning of the Spring, or not long after. The figurative Winter is the wrath of God, which (of late) fell upon the jews, like a horrible storm, and scattered them hither and thither, like straw or stubble. This wrath at length pacified, was changed into a great calm and quietness.   

Vers. 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.  
This, and the verse following, show the helping causes, which are also proper or metaphorical. Proper, the commodity of the time, most pleasant; whereupon happened the decree and the counsel of returning, and the preparation thereof, whereof was spoken in the former verse. Metaphorical, God was not only merciful, (as already hath been said) but partly also the reconcised will of strangers, partly, the exceeding readiness of the jews themselves. The nations harkening to the Edict of Cyrus, and God inwardly stirring up their hearts, with how great desire did they further the return, helping them abundantly, and furnishing them plentifully with gold, and with silver, with aid, and with cattle, and with other precious things, Ezra 1. 6. The jews delight and pleasure therein, no doubt was, that it might well be compared with flowers, with singing of Birds, and the blooming of trees: Also among the jews were divers orders of men, which seem here to be signified by the several ornaments of the Spring, which Ezra divideth into three ranks: The Elders of Families, The Priests and Levites, and the Common People, Chap. 1. 5. and 2. 70. Here Solomon proceede●h by an inverted order, making no reckoning of the dignity, but of the deed▪ and of the nature of it. I suppose the common people are the flowers appearing in the earth, which grow confusedly, here and there, one among another, and prevent the trees themselves in their hasty ripening. Well, expressing the headlong study of the common people▪ who are wont to run before the industry of the Magistrate: The ●●nging Birds and Turtles, are men of the levitical Order, which went before the people, some with holy songs, and some with sacrifices, etc.   

Vers. 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 ●ne, and come away.  
Hitherto the mean●r helping causes; here we have the mightier, and more principal: As if he should say, not only the Flowers of the grass, but also the shrubs and tallertrees, which should guide and govern the people and multitude, should set their hands to work, and bend all their force to bring back the people. Cyrus' restored to them every instrument of silver and gold, which Nabuchadnezzar had taken away. Zerubbabel, Joshua, Nehemiah, and other excellent men, made themselves Captains over the people, that by well ordering, they might bring all their desires to a wished end. So in this preparation here, shine as Stars, the Edict of Cyrus, the time of the year, the office of the Nation●, and the divers orders and degrees of the people returning, which are all declared more at large in the first and second of Ezra; he useth the same compellation or calling by name, in the end, which he did before, that he might show, as it were, with bounded limits, in what space of time, this description of the Spring is included.   

Vers. 14. My Dove, thou art in the ●oles of the Rock, in the secret places of the stairs, show me thy countenance, let me hear thy voice, for thy voice is sweet and thy sight comely.  
The delivery itself is declared in this one verse, which that it might appear and sink the deeper in their minds, he remembreth them of their late Condition by the holes of the Rock and the secret places of the stairs▪ that the Church should as well remember to attribute her received safety to God, who all this while yielded her no less refuge from the rage of her enemies, than the high rocks and dark lurking places are wont to be to the Doves. As also to put her in mind that the was not in her own habitation, but in a lurking place, ●it to keep her in safety in Exile, and not appointed to dwell in. ●he must therefore depart out of that prison, and make haste to the Palace, which her beloved had built her. No doubt, they exhorted one another at that time, that they should pre●er the promise of God in their Country seats, before the delights of the place, whereinto they were banished, wherewith many were so taken and ●●●nared that they altogether neglected a return. Now whereas he requireth that she should show him her countenance, and should cause her voice to be heard; he showeth them that at length the Church should be seen again openly, which had long lain hid from men's sight in darkness. And that voice which her lover is so desirous to here, is the voice of mourning and weeping, whereby the faithful in the time of deliverance, should acknowledge their former offences, whereby they had provoked God, and should earnestly and heartily bewail them. When ye shall call upon me (saith the Lord by Jeremy) that ye may go and pray unto me, then will I hear you: and seeking ye shall finde me, when ye shall search for me with all your heart, Chap. 29. 12, 13. This is that countenance all overwhelmed with tears, in whose sight God is so much delighted: this is that mournful and suspicious voice, than which nothing is to him more sweet or pleasant: for so the second company which Ezra brought back, beginning their progress with a Proclaimed fast, showed the same aspect to their lover, causing him to hear a most sweet voice of the confession of sins, Ezra 8. 23.   

Vers. 15. Take us the Foxes, the little Foxes, that spoil the vines: for our Vines have tender Grapes.  
Hitherto of the Captivity, now followeth the restored condition of the Church. And first of that State which it obtained next the return in this, and the verses following. It appeareth not plainly, whether these be the words of Christ, or the Church, or of both: truly that which is here commanded concerns them both: yet seeing it belongs to his government and authority, to take away all hurtful things, which may damnify the Church, they seem rather to be his. These words teach three things of the Church of that time. First, she hath little Foxes lying in wait. Secondly, those Foxes are to be taken and their deceits made vain. Thirdly, the beginnings of the restored Church were so tender, that they might be grievously hurt by the feeblest enemy. As to the first, The Foxes betoken a crafty, subtle and dissembling enemy▪ whereunto also the Hebrew word very well agreeth, which signifies to destroy under a show of friendship. As Usurer's use, who seeming to help poor men, utterly undo them with borrowed money. How to the life happened these things. For we know with what craft the Enemies endeavoured to hinder the building of the Temple, craftily offering aid, and corrupting the Counsellors with rewards, as long as the Kings favoured the Jews, but when they saw their favours a little to decline, they spared no reproaches, and false accusations, whereby they might procure hatred to the new returned Jews: yea to their fraud they added force, endeavouring to hinder the begun work by Arms, Ezra 4. 23. Now these Enemies are called little Foxes, in regard of the Syrian, Assyrian and Babylonian Kings, which afflicted them in former times. These Governors were base and obscure persons, yet could these little wild beasts do much in such tender beginnings of the Church, whereby the work of the house of God was hindered, and being begun lay still about 27. years▪ Ezra 4. 24. But at length those little Foxes were taken, when Dariu● confirmed the building, and imposed a most grievous punishment on those that by any means hindered the work, Ezra 6. 11. Yea there wanted not Foxes, for Nehemiah found Sanballat, Tobia●▪ and the rest of that crew as troublesome as the former. First, craftily studying privily to oppress them, Nehem. 4. 7. But missing thereof they attempted violence under colour of conference, having hired the Priests, Prophets, and chief of the people to deliver them Nehemiah. These were Foxlike times, by the Testimony of Tobia himself, who said, Nehem. 4. 2. Although they build, y●t if a Fox go up, he shall even break down their stony wall, etc.   

Vers. 16. My well-beloved is mine and I am his; he feedeth among the Lilies.  
That is to say, we rest quietly in one another's love. He is contented with me only, and I with him alone. Her lover ●ath such care of his flock, that not like other herdsmen, he seeketh only grassy Pastures for his sheep, but also the delights of gardens for them. Then at length those Foxlike times received a reasonable happy condition, the holy Ceremonies were used, and all wicked superstitions were valiantly and constantly refused, to the which while the Church applied her study, she showed herself to depend wholly on the love of her only Lover. Before the jews were banished to Babylon, they were wont to follow strange gods, wherefore they were so grievously and often reprehended by the Prophet's, and which brought upon them almost utter destruction, and so long Captivity. In all which time they seemed no less to have forsaked God, than God himself to have forsaken their services. But now at length called back to their Country seats, they would preserve chaste piety with a more firm purpose, constant will and desire. Neither would they ever hereafter depart from God's holy Religion, even with the hazard of their lives, which came to pass accordingly, for we read of no troubles afterward in the Church until the time of Alexander the great. Wherefore these 2. verses comprehend the history of about two hundred years, namely from the restoring of the Church by Cyrus to Alexander the great, that is, during the whole Monarchy of the Persians, as appearech by Ezra and Nehemiah.   

Vers. 17. Until the day break, and the shadows fly away, turn my beloved and be thou like a Roe or young Hart upon the mountains of ●●ether.  
The 2. former verses showed the condition of the Church next after their return: this verse intreateth of time a little farther off, yet with a continued order joined with the former. Herein first he setteth down certain bounds in the beginning of the verse, and then delivereth the sum of it in the rest. The bounds define that space in the compass whereof this consideration is contained: namely until the day break, etc. Which words signify that most renowned day of Christ's death: as it shall after appear: whose morning and midday are here most elegantly declared by adjuncts. All agree, that the air or wind is usually more troublesome in the morning and evening then in the rest of the day, as also Aristotle teacheth in his Problems. But why is this day described unto us, by the troublesome windy morning, and the vanishing shadows? Because it was chiefly to be noted in both these propricties. The morning blew turbulently, for straightway in the morning, the high-Priests with the Elders and Scribes, held a Council and delivered jesus to Pilate, Mark 15. 1. but at the 6. hour that is to say, noon itself, the shadows flew away overwhelmed with darkness in a strange manner, so that the jews saw not yet an end put to their old shadows, Mark 15. 33. But then especially they vanished, when the third hour after, at the death of the Messias, the veil of the Temple rend in two parts, and the hand-writing of the Law (as well of all the Ceremonies as that which was against us) was altogether cut off. This is that day so famous in the Scripture, and so exactly defined, Dan. 9 24. 25. Of this Christ▪ himself maketh often mention, I●h. 7. 30. and 8▪ 20. and 13. 1. The time is here set forth of the condition of the ancient Church from Alexander the great to the death of Christ. So was that time limited. Now if ye seek what the whole state of the Church was during all that space▪ The swift return of her love, like a Roe on the mountains of Bether, showeth it us. The Mountains of Bether are in Gilead beyond jordan, whence they take their name▪ for they are divided from the rest of Iud●a by the River ●ord●n. And that whole Tract is called Bithron, 2 Sam. 2. 29. as Tromelius and I●nius do observe. This similitude teacheth that ●er beloved seemed sometimes to withdraw himself, yet no farther than the neighbour mountains of Bether, seated in the borders of the holy land, whence he could quickly come to her aid, like a Roe or a young Hind. Ptolemeus Lagi grievously afflicted judea, but is lasted not long. Nor was there any violence done to Religion. Afterwards Antiochus the great, strove with the Ptolemees, Eupator and Epiphanes with doubtful fortune of the wars, so that the ●ewes were sometimes constrained to change their Masters, yet they always prospered without great danger of perishing. Her beloved was not always ready to help her, these first 137. years, but he suffered her not long to complain, running, ready to help her, from the bordering Mountains as need required.     

CHAP. III.  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 sound 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 conceived 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 waken my love until she please. 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 solomon's ● threescore strong men are round about it, of the valiant men of Israel. 8 They all handle the sword, and 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 the trees of Lebanon. 10 He made the pillars thereof of silver, and the pavement thereof of gold, the hangings thereof of purple, whose mids was paved with the love of the daughters of jerusalem. 11 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. 

The Analysis.  
HItherto hath been spoken of that milder time of the Church after the return▪ from the Captivity, both of the time near and farther off. Now shall be showed a more troublesome time by the absence of her beloved, which in vain she seeketh in her bed, verse 1. in the City, verse 2. or among the watchmen of the City, verse 3. but at length she finds and holds him, verse 4. and 5.  
And thus ●ar to the birth of Christ▪ The rest of the time unto his death is as it were an overseeing of the marriage, whose preparing is in respect of the Bride, verse 6. in respect of the beloved and his bed, verse 7. 8. His Litter, verse 9 10. The solemnity of the Marriage which giveth us a King Crowned, verse 11. And his love very comely, etc. Chap. 4. 1, 2, 3, to the 7.   

THE EXPOSITION.  

Vers. 1. By night on my Bed I sought him whom my soul loveth: I sought him, but I found him not.  
OF all the space of time until the break of the day (that is to say, that day wherein Christ died) worthy of memory is that night, which the Spouse now speaketh of. The weaker sort might be afraid, lest Christ had altogether forsaken them, now they could not find him to help them▪ whom yet they hoped to be near at hand in the bordering mountains, as is generally showed in the last verse of the former Chapter. This calamity is declared in seeking her beloved, which is first begun in her bed, in this verse. Now her bed is the Temple, as before Chap. 1. 16. Our bed is green. This search was made in the night, namely when the true worship of God was much obscured, and altogether overwhelmed with night-like darkness. The Church therefore complaineth it was such a time, wherein true Religion was trodden down, so that Christ whom the faithful thirsted for, was no where to be found in his true worship. These things than belong to that desolation which Antiochus Epiphanes brought upon them, who rob the Temple, forbade Sacrifices, offered Swine's flesh in the Temple, constrained them to worship strange gods, compelled them to leave circumcising their children, burned their holy Books, and left no manner of wickedness unattempted. This woeful spectacle Daniel did manifestly declare almost 300. years before, Chap. 8. 9, 10, etc. and 11. 28, 29, etc. And it is said to be done, 1 Maccab. 1. from the 23. verse, to the end of the Chapter. The Temple was not cast down as by Nebuchaduezzar, but woefully deformed and shut up from the true worshippers, whence she saith, She sought him in the Bed, but found him not. The Bed remained empty and Christ was gone.   

Vers. 2. I will rise now, and go about the City, in the streets and in the broad ways: I with seek him whom my soul loveth, I sought him but I found him not.  
The second search which showeth that Christ was not only absent from the Temple, but likewise was not to be found in the holy city. If every corner were sought never so diligently, there could be found no footstep of piety. The cruelty of Antiochus wrought this effect, who, after he had sacked the city, burned it with fire, overthrew the houses and walls, carried away the women and children captives, guarded the upper city with murderers, put the citizens to flight, and made the city an habitation of strangers, etc. 1 Macta●▪ 1. 33. 34. 35. and 40. No marvel if among the dregs of such most desperately wicked men, her beloved could not be found. But what could be more elegantly spoken to foreshow this desolation of the city?   

Vers. 3. The watchmen that go about the city found me, to whom I said: Saw ye him whom my sout loveth?  
She seeking the city in vain, lighteth on the watchmen of whom she enquireth of her beloved, saying, Have ye seen him whom my soul loveth? She stays not till they examine her, but begins to question them; The watchmen & keepers of the city, are the holy Priests who (as much as they may) hold fast & keep the truth in these dark times. And are ●aid to have found the Church wavering, being driven from her seats. The chief of these were Mattathias the father of the Maccabees and his sons; who valiantly answered the King's servant, requiring them to sacrifice, If all Nations fell away from the worship of their elders: yet be a●d his children and brethren would walk in the Covenant of their elders, and not transgress their worship to the right hand or to the left. 1. Macca. 2. 19 20. Such faithful men than found the Church, which yet gave her no answer, they were so astonished as their silence here declareth.   

Vers. 4. It was but a little that I passed from them, but I found him whom my soul loveth: I held him and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me▪  
Now she departeth from the high priests and governor's of the city, getting no comfort of them at that time, suffering with the rest a common destruction. But going a little from them, she chanceth on him whom she should have: whereby is taught that the Church did not long lie in these miseries, but was in short time delivered from those chastisements. Neither was this comfort vain, but at length fully showed by judas Maccabeus, 1. Mach, 4. 47. In the 142. year of the reign of the greeks, Antiochus began to afflict judea. In the thr●e and forty year he spoilt the Temple. Af●er two whole years he took away the daily sacrifice and all divine worship for the time, 1. Maca. 1. 21. 30. 47. In the eight and fortieth year the nineth month, were the holy houses purged and divine worship restored again, 1. Mach. 4▪ 52. 53. &c▪ Now was her beloved found and brought into the house of her mother. For we have him present with us, as long as we keep his public worship, or as often as we recover it being lost: wherein he hath promised to show himself to his. These darknesses for the time they lasted were very bla●k, but not long. After 2300 days (limited by the Angel, Dan. 8. 14.) The sanctuary shall be purged Wherefore her beloved delayed not long to aid her▪ but came swiftly from the mountains of Bether; whom the faithful doubted to be farther off.  
So these few verses are an Epitome of the whole history of the Maccabees▪ and those books a j●st commentary of this place. Now that she would ●ot let her beloved go till she had brought him into her mother's chamber, thereby is signified (this darkness driven away) divine worship should be no more interrupted, until Christ came in the flesh. The Church is said to bring Christ into this chamber, because he descended into it and took our nature upon him for her sake, for he is said to do any thing, for whose cause it is done. Then from the time of the Maccabees to the coming of the Mo●●ias, the course of Religion was constant, which no common calamity interrupted. Not, but those times were most corrupt.  
But in the midst thereof, was free leave to worship God rightly, whereby the Church might nourish her faith, and might cherish herself, with the sweet familiar acquaintance of Christ.   

V. 5. I charge you, O ye daughters, of jerusalem, by the Roes and by the hinds of the field, that you stir not up, nor awake my love till she please.  
This verse showeth that there should be no great trouble in the Church from the time of the Maccabees, till the birth of Christ as was said in the end of the former verse. Now there should be silence and a tolerable rest, whereby the Saints might be defended (in their true studies) from fear of their enemies which are here noted by Roes and hinds of the field. For though they were come home, out of the enemy's land and settled in their own proper seat●: yet they found at home, all places full of enemies. Now the Romans oppressed them, and Herod's tyranny bridled them. These wild Roes caused God's people to worship him more diligently, and to be the more careful, le●t with any noise of apparent impiety (which only disturbeth our beloved from his rest) she should lose the enjoying of him howsoever.   

V. 6. Who is this that cometh out of the wilderness like pillars of smo●k, perfumed with myrrh & frankincense with all powders of the merchant.  
Hitherto hath been showed, the condition of the Church before the birth of Christ; Now what it should be while he lived on the earth. This description containeth a prophecy, especially of things done from the conception of Christ until thirty years of his age: when the beauty of the Church should cause admiration in the beholders. Who is this? (say they) which seem to be the words of the legal Church, wondering at the excellent smell of the new smoke stirred up. For at this time, the Church in outward form was twofold. The legal continued yet, and the Evangelicall was new begun. Her threefold propriety was, her admirable coming out of the desert; her smoky enlarging and increase; and lastly her sweet smell▪ She came first out of the desert, by the message of the Angel to the virgin Mary living then in Nazareth of Galilee: a solitary place i● respect of others more frequented. And divinely revealed to Elizabeth in the mountains of I●dea: as she testified when Mary came to see her. This report is compared to pillars of smoke, for as smoke goeth before the flame, breaking forth and arising up like branched pillars, yet quickly avoideth and vanisheth in the air, how thick soever it were: So shall we find this report and men's expectation thereof altogether like unto it. As by the prophecy of Zacharie of raising up a hor●e of Salvation in the house of David. Confirmed by miracles, aswell of a Son born unto him in his old age, as of his speech restored after ten months. What fear came upon all the inhabitants of the hill country? Luke 1. 65. 68 69. etc. This smoke arising in the wilderness, how pleasantly smelled it, to all the godly waiting for the consolation of Israel, yet folded up in such thick obscurity that men could not see the greatest part of it, whither the thing so much desired would tend. But afterward by the former when the shepherds and the wise men came seeking ●o● the new borne King, all ●erusalem was troubled Luke 2. 1▪ 8. Mat. 2. 3. Then the branched smoke flew upward, breaking forth with such force, by reason of the increased hea●e, that it ascended like a Pillar, yet this smoke quickly vanished. Not that the Church ever failed, but because this rumour ceasing, there was so deep a silence from that time until the baptism of J●h●, as if all these things had vanished into smoke. But who can declare how sweet this rumour was to all the godly thirsting for the Messias? Sime●n taking the 〈◊〉 in his Arms and praising God very joyfully, desired to die having obtained that which was most to be desired in this life, Luke 2. 29. And truly all M●r●he, Frankincense, and all manner of perfumes are unsavoury in re●●ect of this sweetness. Those things which happened about the by'r h●●f Christ, could not more significantly and briefly be declared.   

Ver●. 7. Behold his bed which is Salomon's: threescor● valiant men are about it, of the valiant of Israel.  
Here is described the provision of her beloved before the marriage, which is twofold, A bed, and a Chariot. Of the bed is ●rtreated in this verse and the next. His bed (●aith she, namely her beloved's) wherein he lay himself alone. Not a common bed, such as before, (Our Bed) Chap. 1▪ 16. As also speaking of her own ●ed, Chap. 3. 1. Wherein her beloved was not found. This bed resembles that of solomon's, for it was waited on with as strong a guard, as we shall see in the verse following.   

Vers. 8. They all ●old swords, being expert in war: every man hath his sword upon his thigh, because of fear in the night.  
Here the guard is described, to whom the watch and'a custody of this bed is committed. Their number and nature was expressed in the former verse. Now their readiness, skill and diligence is showed, together with the end of their watching in these words. First, they are called swordmen, ready and strong-men, whose virtue feareth no danger. Secondly, they are expert in war; that is to say, old, hardy, skilful soldiers: every one hath his sword. Beds are appointed for rest and sleep, whereby a man for the time is deprived of his strength, and all power to defend himself; wherefore Kings and Princes, (to sleep the more safely) ordained watchmen, such as Solomon is here said to have had. Which teacheth, that this beloved, all the time that he gave himself to rest, was fenced with such a guard, as could keep him safe from all fear in the night; that is, from all secret deceits which the wicked could invent. This time of rest, was the whole infancy of Christ, which maketh a man no less able to avoid dangers then the deepest sleep that is. Herod making use of this night, endeavoured (most wickedly) his destruction: But the Angel (one of the mighties of Israel) warning Joseph to fly with the child into Egypt, delivered him from the jaws of Herod, and the cruel slaughter of the Bethlehemites. Truly this bed was better guarded than Salomon's.   

Vers. 9 King Solomon made himself a Chariot of the wood of Lebanon.  
Such was the bed: Now followeth a description of the Chariot in this and the next verse. The bed was enough to show, what did belong to private use; but by this Chariot is declared with what Majesty he would show himself to the multitude. The King made this Chariot for himself alone, although the dignity thereof belongeth to the Spouse also. The general matter of it, is wood of Lebanon, whereof likewise the Temple was built, 1 King. 5. 6. Other things that concern the beauty of it, are mentioned in the verse following where ye shall see the application of the Prophecy.   

Vers. 10. He made the Pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.  
Such was Salomon's stately Chariot, wherein he was wont to be carried in public, whose beautiful and glorious structure is here declared, to express that high and incomprehensible excellency of Christ's humane nature; for this was that triumphal Chariot wh●ch he built for himself of the wood of Lebanon, conceived in the womb of Mary of Nazareth of Galilee, at the foot of Lebanon, that rightly the matter may be said to be taken from thence, whence his humanity was built up or framed, yet he made this Chariot for himself, not begotten by the company of man, but by virtue of the most High overshadowing the Virgin. Whose pillars were silver, the seats were gold, the cover purple; all the frame from head to foot, most pure, most precious, most divine, and within the ground and pavement, and that which was (as it were) the foundation to all the rest of the frame, was wholly love of the daughters of Ierus●lem: he had them drawn with the needle, or rather engraven in his heart and bowels; seeing for his elects sake only, he made him this Chariot of humanity, wherein he would openly be carried in the sight of the world for men to behold him.   

Vers. 11. Go forth, O ye daughters of Zion, and behold King Solomon with the Crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.  
It seemeth here, it was the custom for parents at such a solemnity, to bestow some singular ornament upon their children; and that Bathsheba bestowed this Crown on Solomon, when he married Pharaohs daughter, (though the Scripture speak not of it) for David was dead before; But it shall better appear in the new Solomon then in the Type: For the Crown which the daughters of S●on are commanded to behold, is that great glory which the Father gave the Son, entering into his office, testifying from heaven, This was that his beloved Son, in whom he was well pleased. And likewise anointing him above his fellows by the Spirit, himself descending in a visible shape, and resting on him, Matth. 3. 16, 17. The Church (whose husband he is, and by some reason her son, as we have seen before) put this Crown on his head, by acknowledging him to be King and Head of the Church. The Son of God, the Lamb which took away the sins of the world; the Messias himself, who had all power in heaven and in earth, and whom the faithful sought, and obtained of him, to be dispossessed of devils, healed of diseases, and a remedy in all their troubles. It was manifest what opinion they held of him, and of what incomprehensible Majesty indeed he was. All the time from the beginning of his office, until his passion, was the day of his espousals or marriage, as he hath taught himself, calling his Disciples the children of the wedding chamber, and himself the Bridegroom, Matth. 9 15. and by the Parable of a certain King, which made a Marriage for his son, Mat. 22. 2, etc. This was the day of the gladness of his heart, when with a ready and willing mind he earnestly endeavoured to effect all those things which belong to our salvation; that he preferred the care thereof before meat, and all other necessaries of his life, John 4. 32. The daughters of Jerusalem should not be moved with this glory, but only the daughters of Zion, the Citizens and free Denizens of the City of the heavenly jerusalem; these moved with the divine beauty and excellency of this King and Crown, should flock unto him every where by heaps, making the hypoc●●tes afraid, lest all men should believe in him, john 11. 48.     

CHAP. FOUR  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. 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, and the shadows flee away, I will go into the mountain of myrrh, and to the mountain of incense. 7 Thou art all fair, my love, and there is no spot in thee. 8 Come with me from Lebanon, my spouse, even with me from Lebanon, and look from the top of Amanah, 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 honey combs: honey and milk are under thy tongue, and the savour of thy garments is as the savour of Lebanon. 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 camphire, 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 Resolution.  
We saw in the end of the former Chapter, how the Bridegroom was adoro●md in the solemnisation of his marriage: Now the beauty of the Spouse is showed by h●r▪ Eyes, Teeth, Lips, Temples, Neck▪ Breasts, verse▪ 1. 2, 3▪ 4, 5. The praise whereof at length is stayed by passing to a greater perfection, Vers. 6. And hitherto of the legal Church and the Evangelicall: the beginning of one joined to the end of the other▪ Now of the Evangelicall Church, full and perfect▪ what a one it should be after our redemption▪ by the death of Christ and his resurrection. Of this Church, in the rest of the Canticles, ●s a double description; divided and conjoined. The first considereth the p●ou●ar and different Churches which should be upon ●arth, 〈◊〉 the second coming of Christ; which▪ for the more plainness, we cull them sisters: the one ●lder, the r●st younger sisters: We call her elder and first begotten, which was conceived and brought forth in the Disciples, whom Christ collected, which forthwith after his resurrection, increased wonderfully, and is yet growing inour this time: The younger shall spring up in the last age of the world, which we yet expect. The eldest is described in a divers fortune, flourishing, decayed, and restored: Flourishing, V. 7. 8. 9, 10, 11. Decayed, partly inclining to ruin, in the rest of this Chapter; partly lying dead▪ in the whole fifth Chapter: and restored at length, in the beginning of the sixth.   

THE EXPOSITION.  

Vers. 1. Behold, thou art fair my Love, behold, thou art fair: thou hast Doves eyes within thy locks, thy hair is as a flock of Goats that appear from Mount Gilead.  
IN the last verse of the former Chapter was taught how the solemnity of the Marriage began. Now the Bridegroom in his own words showeth how the Bride was adorned. All which is but to let us see the state and condition of the Church which Christ himself chose present here in earth: whose first arising was like a pillar of smoke; but after he began his office, he came forth in a most divine glorious show, as sliding from heaven▪ She is first commended for her eyes; by the sight whereof, is often understood Judgement, and Understanding: for the which she was commended by Christ himself, who published those eyes blessed that saw the things which the Bride then saw, Luke 10. 23. He also gave thanks to his Father, that he had hid these things from the wise and prudent, and revealed them to Babes, Luke 10. 21. Her eyes were Doves eyes, that is, chaste and shamefast, looking only on her own Husband, as appeared by the words of Peten himself. (when others fell away) declared he knew not whither else to go, john 6. 68 yet though these eyes were clear, they were within her locks, that is, they were so covered with heart, that the brightness thereof was somewhat hindered: the multitude of the faithful being contemned and despised. This Dove▪ like chastity of the Bride was so covered, that she seemed a disorderly company to th● proud pharisees: Do any of the Elders, or of the Phari●es believe on him? but this common people which know not the law are accursed, Joh. 7. 48, 49. Yet this sight was not so sharp at first, but grew by degrees, it was always pure and true, bu● small in the beginning: They were ignorant of the death of Christ, much more of his resurrection; his doctrine also was oftentimes little understood: Are ye not without understanding? Mat. 15. 26. Neither doth he upbraid them only that once with ignorance and dulness, their hair scatteringly and disorderly hanging, hindered their sight. Her second praise is of the hair itself, that she might not be thought deformed by it. Now this hair betokeneth the whole multitude of the faithful of those times, fitly set forth by their number: her comparison to a flock of goats, may be understood (if I be not deceived) partly of that which goeth before, and partly of that which followeth.  
Before, the godly Israelites scattered through the ten tribes are called Goats. Chap. 1. 8. Whose flocks are said to be less and thinner, because they scatter themselves and keep not together as sheep do. As Varro saith in his second book of husbandry. Christ indeed had many hearers, but few amongst them which truly believed: of many called few were chosen. The head whereon the faithful depend is Christ, which was thought then to be with as great danger, as the Goats hang on the sides of Mount Gilead, or any other steep hill or rock. If any did confess him to be Christ, he should be cast out of the Synagogne, john 9 22. Therefore Nicodemus durst not be seen in this mountain of Gilead in the day time. Such was the: condition of the Church at that time, her piety quick of understanding and chaste, but covered with hair and hid from the world, not having yet obtained ripeness, it was yet thin and reproachful, not daring to join together without great danger.   

Vers. 2. Thy teeth are like a flock of sheep that are even shorn, which come up from the washing: whereof every one bear twins and none is barren amongst them.  
These teeth (compared to a flock of sheep) are the disciples of Christ, whom he appointed as faithful and wise disposers to give every one of his household their allowance in due season, Luk. 12. 41. They must also be strong and of a kind of bonny nature, to whom the care was committed of preparing, and as it were, chewing meat for others the better to digest it. These sheep are even, like the cherubin's, 1. King. 6. 25. If it be asked why Christ sent his twelve Apostles two and two to preach, instructed all with like power, of teaching, of working miracles, etc. Mark 6. 7. It was because he would truly set before us the two golden cherubims just of the same length, breadth and largeness of every part equally. So that Peter was not more excellent than the rest, but there was one common administration, one authority, one jurisdiction; And the same measure had the 70. Disciples, afterwards, both among themselves and among the twelve, whom he also sent out two and two, with the very same Laws and commandments which the former had, Luk. 10. 1. The disciples came up from the washing instructed by baptism: cleansed from all filthiness of ●in by faith in Christ. Lastly, their fruitfulness is declared by every one bearing twins and none barren among them. This belongeth to the fruit which followed their preaching: for the disciples having performed their message, returned with joy▪ because the devils were subject to them by that name which they declared. But Christ showeth them of a larger fruit, which they durst not hope for. I saw (saith he) Satan as it were lightning falling down from heaven. As if by some violence (at the voice of the Gospel) he had been driven out of his Kingdom, Luke 10. 18.   

Vers. 3. Thy lips are like a thread of scarlet, and thy speech is comely: Thy temples are like a pe●ce of a Pomegranate within thy locks.  
The lips figuratively do signify speech, whose praise is twofold: slenderness and colour. As small as a thread & as red as scarlet, which two, show the doctrine of those times. As in form it was most pure, sincere and m●st divine, & therefore compared to a small silk thread: So the matter in a special manner setting forth his death is compared to scarlet. Who would not kiss and reverence those lips, which spoke not of the earth, but of heaven from whence they came? john 3. 31. 32. Blessed were those times which sounded with the voice of God himself: when all his words were dipped in scarlet, and all his doctrine as it were coloured with blood, by often mentioning of his sufferings, Mat. 16. 21. etc. But these (you will say) are the lips of Christ himself and no● of the Church. He is the head of this body, and therefore the Church then spoke with his lips. He that heareth you, heareth 〈◊〉 and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me, Luke 10. 16. And thy speech is comely. This some translate, Thy solitariness is to be desired, for the word in the original signifieth both, which word it seemeth the wise Solomon useth advisedly to signify both, for though his words seemed harsh to the Scribes & Pharisees, ●scoming out of a desert, stopping their ears at his w●rds, ●●e the deaf adder, as it was foretold, Psa. 58. 5. etc. yet their servants confessed, that never man spoke like him. john 7. 46. No marvel then though the godly hearers were so taken with his words that they oftentimes forgot to provide things necessary for themselves, Mark 6. 36. Hitherto of the speech, now followeth of the Temples like a piece of a Pomegranate within her Locks. The Temples are that part of the head which extendeth itself from either part of the forehead, between the eyes and the ears, even to the crown of the head, and being next unto the head and placed above the eyes, teeth and lips, they seem to signify those which are appointed to be Ecclesiastical governor's in the Church, which ●hould refresh the flock with sweet and pleasant juice, distilling from them with a fragrant smell like a piece of a pomegranate. Notwithstanding, the Church in those days lived contemptuously in the sight of the world, and, as it were, hid and covered, as the temples are with locks of hair.   

Vers. 4. Thy neck is like the to●er of David, built for an Armoury, whereon there hang a thousand Bucklers, all shields of mighty men.  
So were the lips and the temples: Now the neck is compared to the tower of David. This tower seems to be that in Nehemiah, Chap. 3. 19, 25, 26. which is called, The Armoury of the corner: The neck is that bond wherewith the head is joined to the body. Now that bond whereby Christ is joined to the Church, is partly of the Spirit, partly of the Humanity received, Ephes. 2. 21, 22. and 4. 16. and 5. 30. The spiritual is common to all things. The other then first began, when putting on our nature he lived here on earth, which seemeth best to agree with the Metaphor in this place. The beauty of this neck is set forth as well in regard of the end, as of the use. The end, that it should be as a tower, built to hang swords in, that kind of weapons wherewith enemies are beaten and vanquished. The use, that it might be an Armoury for all mighty men. As concerning the first, He therefore took our humanity, that the world, the law, sin, the devil, hell, and all the crew that fight against our salvation might be overcome and conquered. Be of good cheer (saith Christ) I ●ave overcome the world, Joh. 16. 33. The devil was foiled in many combats, while the only begotten lived in our frailty, he brought many large spoils into this Armoury, immortal publishers of his divine virtue: But this true Samson, by his death overcame his enemies, he consecrated the sword of Goliath to the Lord, and overspread and covered this whole Tower with spoils. In this triumphant Chariot he spoiled principalities and powers, etc. Col. 2. 14, 15. These were the chains and collars wherewith the neck of the Church was adorned in those days. The use of this Tower is that, here should hang a thousand Bucklers, and all Shields of the mighty. These Arms are of that kind wherewith every one is covered and defended. All the ancient mighty ones, which from the beginning of the world have triumphed over sin and death, have been abundantly supplied with weapons out of this Armoury, which was only faith in Christ, as it is plain, Heb●. 11. through the whole Chap.   

Vers. 5. Thy two breasts are like two young Roes, that are twins which feed among the Lilies.  
These two breasts are the Apostles and Disciples which Chr●st sent before him into every City and place whither he himself would come. They were of a low condition and simple at first, like young Roes new yeaned, called from their nets to the office of teaching: They were twins sent forth two and two, all alike in disposition and manners, many in person●, one in doctrine: see before, verse 2. They spread abroad the knowledge of salvation through the whole Country as swiftly as the Roes are wont to run over the hills. It was but a little time that they spent in their legacy, yet left they nothing undone which was given them in command. If you ask how these breasts were supplied with milk, which they should yield to others, The young Roes feed among the Lilies. In the company of the Elect, which smell most sweetly and pleasantly in Christ, (for such are the Lilies afterward, Chap. 6. 1.) they drew abundantly which they taught to others: These things shall suffice to declare the conditions of those times.   

Vers. 6. Until the day break, and the shadows fli● away: I will get me to the mountain of myrrh, and to the hill of frankincense.  
Here is the same time repeated which was spoken of, Chap. 2. 17. The Jews interpret this mountain of myrrh, the mountain of Moriah, where Isaac was bound to be sacrificed, Gen. 22. 2. and whereon the Temple was built in the place that David had prepared in the threshing floor of Ornan the Jebusite, 2 Chron. 3. 1. Also in these few words is comprehended that whole History from Mat. 16. 21. unto the end of that Gospel. Neither are these words (I will get me) without Emphasis: for thereby is showed, that Christ ascended into this mountain of his own accord, not drawn thither by force of enemies, nor compelled by persuasion of friends, for they rather exhorted him to favour himself, Mat. 16. 22. and were moved with great grief at the mentioning of his death, john 16. 6. This Hill of Frankincense was Mount Golgotha, whereon that only sacrifice was offered to God the Father by Christ the Son, whereby he is reconciled to the Elect for ever, Mark 15. 22. Here was the sword of that triumphant Emperor hung about the neck of the Church, wherewithal our deadly enemies were slain at once. Now we see how this skilful craftsmam hath painted out the state of the Church so long after his time, with more than mortal wit, describing the ornaments of her flourishing estate, comforting the calamities of her afflicted estate, and sweetly rejoicing at the felicity of her estate restored. With how divine words hath he comprehended the birth, infancy, office and death of Christ? Here is the last end of the old Church, and the beginning of the new: For the death of Christ brought that midday, wherein the old shadows utterly vanished, never to return again.   

Verse 7. Thou art all fair my love, there is no spot in thee.  
So far of the Legal Church▪ Now of the Christian Church only as it was at Christ's resurrection, (A. D. 34.) & from thence hath increased unto this day, the flourishing condition whereof is declared in these five next verses: for Christ departing into the hill of Frankincense by his death and burial, was not long absent, but rose early the third day by power of the Spirit, and returned to his own, with whom he conversed 40. days, showing them all things which belong to the Kingdom of God; making and acknowledging the Church by his instructions: sound, perfect and absolute. She was never all fair till now, she was many times before commended for her beauty▪ and by the divine mercy, wherein the Father beholdeth her in the Son, she is always glorious, Ephes. 5. 26. 27. Sanctified and cleansed with the washing of water, by the Word. But now she was in her most pure and flourishing estate, Not having spot or wrinkle, or any such thing, but holy and unblameable. Now she obeyed Christ only, adding nothing of her own, neither changing or omitting any of those things which he required to be done and observed. This perfection lasted the first 300. years: though somewhat declining towards the end▪ yet tolerable all that space, without any great spot of deformity.   

Verse 8. Come with me from Lebanon (my Sp●use) with me from Lebanon, look from the top of Amana, from the top of Shenir and Hermon: from the Lion's Dens, from the mountains of the Leopards.  
The meaning of this verse will be the better understood if we first run over the words. Lebanon is a famous hill on the North borders of the Land of Israel. Amanus far more Northerly, toward the West of Syria▪ being a parcel of the Mount Taurus, and stretching to the River Issicus, from whence one may behold Syria, Mesopotamia, Cilicia, and all the lesser Asia. Shenir and Hermon are two hills on the East side, Deut. 3. 9 These hills are called Lions dens and mountains of Leopards, not so much because wild beasts did live in them, but rather men of fierce and cruel dispositions, Heathen Idolaters, void of all knowledge and fear of God. This inviting then, whereby the Bridegroom solicite●h his spouse to look down upon him from these mountains, teacheth the propagation of the gospel after Christ's resurrection, whereby the fierce and cruel nations should be admitted into the Church of God. Now the wolf should dwell with the Lamb etc. Isa. 11. 6. The Church was before shut up in the narrow bounds of Indca; The doctors were breasts indeed, but they yielded milk only to the Israelites, they were dry to strangers. Now the jews & Gentiles should draw together of the same fountain, so that by Christ both had an access by one Spirit unto the Father, Eph. 2. 18. Christ led his spouse as it were by the hand from Lebanon and the other mountains, when the brethren dispersed by persecution, preached Christ first to the Grecians, Act. 8. 1. and 11, 20. At that time he was preached to the Samaritans, the Eunuch was baptised and Peter warned by a vision to call nothing common or unclean, Act. 10. 15. This joyful message went all the world over, but the first report of it flew towards the north and East, Philip (the Spirit commanding him) went near unto Gaza, but straightways returned from thence to Azotus▪ Acts 8.   

Vers. 9 Thou hast ravished my heart (my sister, my spouse) thou ●●st ravished my heart, with one of thine eyes, with one chain of thy n●ck.  
This eye and chain are the Church of Antioch enclosed with the mountains Amana and Lebanon: who by the labour and diligence of Paul and Barnabas, and the working of the Spirit, the Bridegroom was with good cause ravished with this eye which shined with so great light, yet the beauty thereof chiefly glisteren, when some contending to have the Law joined with Christ, this Church withstood them, and by Barnabas▪ and Paul in the Synod of the Apostles at Ieru●alem, maintained faith only in Christ sufficient to salvation, Act. 15. And then was the chain hung about her neck, when she was fir●t called a Christian, Act. 11. 26. The humanity of Christ was before the neck of the Church, now the name of Christ is the chain of th●t neck. And being a Gentile, yet is now a sister to the Jewish Church. And to show that she is as dear to him as the Jewish, He ●●lleth her also his spouse.   

Vers. 10. How fair is thy love (my sister, my spouse,) how much better is thy love then wine and the smell of thine ointments then all spices!  
Love is taken figuratively for the effects whereby it is showed▪ Ointments are gifts of grace, which the Father bestoweth on the Church for the Son's sake, he acknowledged her love before this time, yet now (in the space remaining of the flourishing Church) in this and the next verse, she showeth most apparent arguments of high●st and most unsained love. For love that cannot be withdrawn by adversity is ever most precious and pleasant. But no times yielded more matter of trial of▪ constancy, than those (An. D. 60. etc.) of Nero, Domitian, Trajan● and the other Roman tyrants, who left nothing unattempted that either hatred of the truth might yield them, or power might perform, whereby the Christian name might be altogether extinct. But it was wonderful, how the tyrants were wearied with killing, and the Christians encouraged in dying. So that it was no marvel, if (these boxes being broken) the smell of the ointments most pleasantly spread itself far and wide. The ten books of Eusebius his Ecclesiastical history are full Commentaries of this and the next verse.   

Vers. 11. Thy lips (O my spouse) drop as the honycomb: Honey and milk are under thy tongue: and the smell of thy garments is like the smell of Lebanon.  
The honycomb of the lips is sweetness of speech. Hony and milk, pleasantness of Doctrine; milk is chief among those things that nourish, and honey in the faculty of preserving. The garments are chiefly the covering of Christ's righteousness, with which only the nakedness of the Saints is covered, that they dare appear in the sight of God; the hem of which garment is outward honesty and soundness of manners and discipline. The mount Lebanon reaching many miles, set full of cedars and other sweet smelling trees, yielded such a strong fragrant smell, that no ill favour whatsoever could take away the sweet perfume thereof. So in this Church faith embracing the righteousness of Christ, and holiness of life, breathed forth such a sweet smell, that he which would endeavour to quench that, should be less able to do it then to exceed all the odoriferio●s perfumes of Lebanon joined together by a greater smell. Wherefore that we may see the application: first we know that the Greek eloquence now chiefly attended on the truth, for God raised up Dionysius the Areopagite, Quadratus, Aristides the Athenian, Dionysius of Corinth, Melito, Apollinarius, Polycarpus, and many o●her eloquent men, by whose pleasant Orations the Lips of the spouse dropped like a Hony-comb, and her tongue flowed with profitable speech as with a most pleasant fountain of milk. Then concerning the smell of her garments; no times were ever more fruitful of Heretics, which laboured with their filthy comments, to take away the most divine favour of truth▪ and bring it to nothing. But this sweetness of Lebanon could not be overcome. But the smell of her garments was afterward weakened, therefore no marvel if filthy errors prevailed. The holiness of the Church was testified as well by enemies (such as was Pliny the second, in Eusebius lib. 3. chap. 33.) as by friends, Justine, Tertullian, and Cyprian, which mervellously set forth the sweetness of her garments. This dignity continued in some measure, until the time of Dioclesian the Emperor. Indeed the truth and regard of manners and honesty by little and little began to decay, pride privily creeping in; yet the smell of the garments for the first 300. years remained sound and uncorrupted, without any notable change as the Spirit foretold it.   

Vers. 12. A Garden enclosed is my sister, my Spouse, a spring shut up, a fountain sealed.  
Ye have heard how the Church in her flourishing estate was all fair: Now followeth her declining Condition, and first how she ran to ruin, threatening a fall, before she fell away altogether. In this verse is propounded her double estate, one in respect of stranger's, the other in regard of her own household. As to strangers, it is a garden enclosed: To her own, A spring shut up, a ●ountain sealed. The Church is often compared to a Vine, her safety (wherewith God vouchsafeth to defend her from the rage of her enemies) to a Wall, a Hedge or Enclosure, as Psal. 80. 8 12. and Is●y 5. 1, 2. But now the Church was void of such defence for three hundred years. Fortified by no power of Princes, or authority of Magistrates, or any Ordinance of Laws. Yet at length God stirred up Constantine the Great, who fenced this Garden with a wall, rooting out the Tyrants, and restraining all hostility that might disturb the peace, and ●quietnesse of the Church. And not only freed her from the power of her enemies, but confirmed her liberty by Laws a●d Ordinances, and also advanced her to great honour and dignity, Euseb. lib. 2. Now the Garden was enclosed and fenced from the invasion of all her enemies. But what was she then in respect of her own household? A spring shut up, a fountain sealed. From common Thiefs, we defend our fortunes with walls and houses; from private thiefs, which live with us in the same houses, we keep our goods in Chests with locks. Therefore the fountain sealed showeth, that all had not leave to draw and to drink, which lived within the enclosure of the Garden: for seeing the fountain and spring yieldeth lively juice to herbs and trees, many which had room appointed them in the Garden wanted this wholesome watering of true life. Which altogether agreeth with that in the▪ Revelation, Chapter 7. 2, 3. and 11. 2, etc. and 12. 6. The fountain was sealed to many given over into a reprobate sen●e to embrace Arianism, and others given wholly to superstitions newly sprung up, wherewith miserable men were so blinded, that they had no more power to come to this spring of salvation, then if they had been shut out with bars and bolts. Now was the glory of the Church much diminished, which of late was all fair.   

Vers. 13. Thy plants are an Orchard of Pomegranates with pleasant fruits, Camphire with spikenard.  
Vers. 14. Spikenard and Saffron, Calamus and Cinnamon, with all trees of Frankincense, Myrrh and Aloes, with all the chief Spices.  
This description is according to the proprieties which are wont to be seen in a pleasant Garden or Orchard. First well sensed, and after set with choice trees, then watered plentifully with sweet water, fourthly placed in a fresh air, and lastly, fruitful and profitable. In the former verse we have the fencing: Now behold the planting which consists of two sorts of Trees: some for fruit, some only for pleasure. The one plainly showed in the first words, an Orchard of Pome-granates, the other in the words following, with pleasant fruits. As there are two sorts of Trees: so are there two orders of the Members in the Church, one public, the other private. The Pomegranates signify those which labour in the word and doctrine, or in the politic government of the Church. The pleasant fruits are the Christian Congregations, ready to obey their Governors, which though they are not to be compared to the fruit Trees, yet by reason of their obedience and consent, they much adorn this Orchard. Of these pleasant fruits there are two sorts, some more common, as Camphire, or Cypress, and Spikenard, some more scarce, as spikenard and Saffron, etc. Verse. 14. The more vulgar show the unlike measure of gifts, wherein all are not the eye, nor all the ●are, ●s the Apostle speaketh▪ but endued with great variety of graces profitable to the perfecting of the body of Christ, 1. Cor. 12. 4. 5▪ etc. The more scarce are of three sorts (for the divers degrees of private men) Herbs, Shrubs and Trees, all of sweet and pleas●nt perfumes: which showeth that the Christians inc'osed within the compass of this fenced Garden abounded in graces, aswell the lowest and the middlemost a● the highest, every one in their several degrees. The ornaments which Constantine bestowed upon the Church, as Riches, Honour, Immunities, magnificent buildings, of Temples, and the like were mere delights, like an Orchard set with Pomegranate plants. The trees and fruits here mentioned seem to signify those countries where they grew, to be first enclosed within this Fence. As by Pomegranates Carthage and other places in Africa; Camphire and Spikenard our European Nations. Neither was it rashly done to reckon these in the first place, for Europe was then the chief part of this garden, most famous for the multitude of the faithful and purity of the truth.   

Vers. 15. A fountain of Gardens, a well of living waters and streams from Lebanon.  
To the fencing and planting is added watering, without which the beauty of the garden would soon decay. The fountain is commended, because it is of Gardens, because it is a well of living waters, and which flow from Lebanon. He speaketh now of many gardens, because the garden is common, that is to say, one Church divided into many▪ particular Congregations and Parishes, like beds or borders in a Garden. Now also it is called a Well, which of late was but a Fountain and spring, because it is digged deep against the heat of the Sun, for drying it up. Living water●, which flow continually and never fail: whose Spring the Church hath never wanted. Nay the Head itself of the fountain whence we all draw, and those most pure Conduite-pipes (the Apostles) which received the water flowing from the first Fountain, lived not long before. Now is mention first made of Living waters in regard of the Council of Nice, of so many learned and Religious men out of all parts of the earth. By whom the rivers of living waters run into each part of the Church, much dried up with the Arrian heat. Constantine himself was that Lebanon from whence these waters did flow. He called the Council, maintained it at his own cost, and confirmed it by his authority.   

Vers. 16. Awake, O Northwind, and come thou South, blow upon my Garden, that the spices thereof may flow cut. Let my beloved come into his Garden, and eat his pleasant fruit.  
The first member of this verse seemeth to be the words of the Bridegroom: for the Lord of the Garden speaketh, saying, Blow upon my Garden: But the Bride is the Garden herself, and not the Mistress of i●: for inviting him into the Garden, she truly and modefily confesseth it to be his, not hers▪ Let my beloved (saith he) come into his Garden, etc. Here is the temperature of the ●yre added to the watering. Neither doth the Bridegroom entreat that a supply should be made from any but himself of that which should be fit for the garden; but to show what air the Garden should use at those times. By the North and the South▪ are meant Europe and afric, who stoutly defended the truth in those times, against the Arrian heresy. Lastly, of the fruit whereunto he is invited: for it is no idle invitation, only for f shuns sake, but for gre●t use, to express the condition of those times. Let my love (saith she) come into his Garden, and eat his pleasant fruit; which words, no doubt, are of the Spouse, giving the Garden to her beloved, not challenging it to herself, as is said before: for without doubt, she perceived that her beloved had withdrawn himself, otherwise, had the invitation been in vain. There was an excellent outward show, but within, all things were defiled with Moss and Rust; Envy, Brawling, Contentions Ambition and Heresies, had almost abolished true piety: so that the Church necessarily (leaving the multitude, who preferred a bare name only) lurked, as it were, in darkness, with a few Citizens. This solitariness happened when the fountain was sealed, as is said at the 12. verse: for then many more were within the bounds of the Church, than had leave to drink of the Fountain. Then was the Dragon thrust out of heaven, and the woman fled into the Desert, as we have showed in the Revelation. The meaning is, the Church much flourishing outwardly, Christ left her▪ vold of true piety, as more plainly will appear by his answer in the next verse.   

Vers. 17. I am come into my Garden, my Sister, my Spouse, I have gathered my myrrh with my spice: I have eaten my hon●-comb with my honey; I have drunk my wine with my milk. Eat, O friends, drink, yea, drink abundantly, O beloved: Or, and be drunken with loves.  
They commonly expound it, as if (yielding to her request) he should say, Thou do●st entreat me to come into the garden, Lo, I come, thou hast thy desire. But the History directeth us to another exposition, as if he should say, whereas thou desirest that I should come into the Garden, to what end should I come? my harvest and my vintage, and time of delights are past: I was t●ere long since, and gathered my myrrh with my spice, etc. I have laid up as▪ much as I pleased, now nothing remaineth wherein I should take pleasure. Thus saith the Bridegroom. This harvest and vintage were presently at the fencing of the garden, as soon as Constantine obtained the Empire: for then the fruit (getting heat of the Sun) was quickly ripe; And the good Husbandman lost no opportunity▪ but gathered infinite store of all kind of fruits while the time served▪ But after he departed from the Garden, he returned no more▪ till a thousand two hundred and threescore days were ended▪ Rev. 11. 3. For the Bridegroom must be so long absent, as the Bride hid herself. Therefore these words teach no short and swift return into the garden▪ but yield a reason why he was not in a long space to be expected. The second part of the answer belongeth to his fellows or friends. Eat (saith he) O friends, and be drunken with loves. This word be drunken, is sometimes in Scripture taken for drink abundantly, Gen. 43▪ 34. or sufficiently, but most commonly (in the worse part) for overmuch drink, depriving the senses: These words very well express the state of those times, declaring those which boasted to be the Bridegroom's friends, to be puffed up with too much prosperity, most basely abusing it; giving themselves wholly to the throat and the belly, as if they were out of their wits. So that whatsoever the godly Emperor gave for the comeliness and commodity of the Church, they changed all to her shame and destruction. It is most pleasant to consider how expressly the Holy Ghost long before painted out these things, which at length should happen in the Church, the like whereof we see still continueth. And hitherto of the Church inclining to fall, it ceased to flourish, when the Bridegroom first departed the garden, and as soon as Constantine came to the Empire: As long as he lived she was in great glory, but presently after followed the darkness.     

CHAP. V.  I Am come into my garden, my sister, my spouse: I gathered my myrrh with my spice: I ate mine honey comb with mine honey, I drank my wine with my milk: eat O friends, drink, and make you merry, O well-beloved. 1 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. 2 I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? 3 My well-beloved put in his hand by the hole of the door, and mine heart was affectioned toward him. 4 I rose up to open to my well-beloved, and mine hands ●id drop down myrrh, and my fingers pure myrrh upon ●he handles of the bar. 5 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 ●ould not find him: I called him, but he answered me not. 6 The watchmen that went about the City, found me: they smote me and wounded me: the watchmen of the walls took away my veil from me. 7 I charge you, O daughters of Jerusalem, if you find my well-beloved, that you tell him that I am sick of love. 8 O thou the fairest among women, what is th● well-beloved more than other well-beloved? what is thy well-beloved more than another lover, that thou dost so charge us? 9 My well-beloved is white and ruddy, the chiefest of ten thousand. 10 His head is as fine gold, his locks curled, and black as a raven. 11 His eyes are like doves upon the rivers of the waters, which are washed with milk, and remain by the full vessels. 12 His cheeks are as a bed of spices, and as sweet flowers: and his lips like li●ies dropping down pure myrrh. 13 His hands as rings of gold set with the chrysolite. his belly like white ivory covered w●th saphires▪ 14 His legs are as pillars of marble, set upon sockets of fine gold: his countenance as Lebanon, excellent as the cedars. 15 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. 16 O the fairest among women, whither is thy well-beloved gone? whither is thy well-beloved turned aside, that we may seek h●m with thee? 

The Resolution.  
HItherto of the Church declining and running to ruin. Now l●ing prostrate she is doubly described: First how she neglected her beloved calling her, vers. 1. 2. 3. Then how she ●ought him in vain b●ing gone: the fruit thereof is showed, ●oth how she was used of the watchmen, vers. 4. 5. 6. and how of the daughters of Jerusalem, who kindled with her mervellous praises of him, promise's their fellow labour to seek him: in the rest of the Chapter.   

THE EXPOSITION.  

V●r●e 1. I ●●eep, but my heart waketh, it is the voyc● of my beloved that knocketh ●aying, Open to me my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night.  
THe negligence of the Church lying thus is declared; First by her drowsiness, then by his enticing call, and lastly by the flight causes of her excuse. Sleep caused her outward senses to be benumbed, that she neither regarded nor considered how superstitions arose, as it happened to the Housholder, Mat. 13. 25. Neither could it be otherwise, (when the Bridegroom left the garden, and his friends or fellows drunken with prosperity, wholly gaping after riches and honours, all common good despised) but sleep would overcome the Spouse, wherein outwardly she should not differ from a dead woman, howsoever the heart should move and liv●, the seed of faith not altogether quenched. This drowsiness crept in in the time of Constantine, when a gaping heaviness with a continual desire of sleeping, so oppressed the Spouse, that the sharpest sighted Pastor's could not use their outward senses: not perceiving how ambition crept in among the Bishops; and not only that, but now they began to consecrate Temples to Saints, earnestly to seek their Relics, to worship them with prayers; and to believe that prayers made in the honour of Saints at their Sepulchers did profit much. Who could now tell whether the Church were sleeping or waking? who neither loathed nor perceived such things. When Constantine was d●ad, Christ found the Church asleep, and sought by all means to stir her up, both by knocking and calling. He knocked by persecutions in the times of Constance, julian and Valens, of whom though julian were a professed enemy, (A. D. 368.) yet the other two exceeded him in cruelty. After their tyrannous reign, God stirred up Valentinian in the West parts, by whom Christ lovingly called his Spouse, that returning unto her former integrity she should open and let him in. Then taking away Valens, he called more earnestly at both dcores (as i● were) as well in the West as in the East, by Gratian and Theodosiu● the elder: after by Arcadius and Honorius, then by Theodosius the younger and Valentinian the third. And lastly (that there might be four pair as it were answerable to the four voices, My Sister, my Love, my Dove, my undefiled one) by Marcian alone in the East▪ These Emperors studied and laboured very religiously to defen●▪ and enlarge true Religion; but the Church was in all the fault, who having these helps prepared, would not use them to recover he● former brightness. To this readiness of the Emperors was added the voice of the most excellent Bishops and best learned men of that time: As Basile, Gregory, Nazianzen, Ambrose, Hierome, chrysostom, Augustin●, and other the lights of that time. But seeing hi● profession of ●ove could nothing move her, he trieth what his shutting out of the doors at night would do. My head (●aith he) is filled with dew, and my ●ockes with the drops of the night. The locks of hair signified before the congregation of the faithful, among whom true Religion was now so much decayed by new and foolish Ceremonies, borrowed partly of the jews and Gentiles, and partly invented of their own idle brains, that the grass is scarce more covered with drops of dew in the night, than the Church was at that time with superstitions.   

Verse. 2. I have put off my coat, how should I put it on: I have wa●●ed my feet, how should I defile them?  
It was great negligence in the Spouse to give herself so much to sleep: but pardon her heaviness. Why opened she not when he knocked and called? was she so buried in sleep that she heard him not? it is plainly seen, she answered him quickly. But was she so benumbed that she could neither move hands nor feet? Neither was that the matter. But when she heard and might open, she made an idle excuse. I have put off my coa●● (faith she) and washed my feet. The coat is Christ and his only imputed righteousness; but as soon as we look on ourselves and seek righteousness in the perfection of our own virtue, we spoil ourselves of this garment, and our filthiness appeareth presently to God and the Angels. And so we may wash our feet with other waters, that we may seem to ourselves most clean. So much was the doctrine of free justification by Christ alone decayed at that time, and another mean of washing and purging the feet found out besides him: that no coming to Christ by faith alone, was commonly believed without danger of defiling, etc.   

Vers. 3. My beloved put his hand by the hole of the door▪ and my ●owels were moved for him.  
Here beginneth the second part of the chapter of seeking th● Bridegroom, the degrees whereof are divers, the moving of her bowels, his withdrawing of himself, her opening the door, her enquiring, her crying out, and how the watchmen entertained her. It is manifest by the first of these words that he loosed his hand from the hole of the door, whereby appeareth that he not only knocked and called, but also sought to put back the bolt, his hand was ready at the hole when the godly Emperors called sacred counsels to pull up the tares which wicked idle men had sown in the Lord's field. It is excellent, how Marcian the Emperor in the council of Chalcedon exhorted the fathers oftentimes to apply all their study to root out heresies and all wicked instructions, that the true and holy faith might appear, or show itself. What might not the Bishops than have done if they had known their opportunity? But one would have thought, it should have been their own chiefest care, without the Emperor's admonition. The like pains took the two Emperors Theodosius the Nephew and the grandfather in those famous counsels of Ephesus and Constantinople: the Bridegroom did his part to take away the ●arre, but the spouse would not: therefore he withdrew his hand and took away all power to remove the bolt. For after Marcian was dead, such barbarous cruelty raged in the west; and obscurity, ●●oth and covetousness reigned in the east, that he which before sought for entrance was now no where to be found.   

Vers. 4. I rose to open to my beloved and my hands dropped with myrrh, and my fingers with swe●t smelling myrrh upon the handles of the lock or bolt.  
After the spouse (afflicted with daily miseries) had learned how great loss● her negligence had procured: she seeks now to recover it by diligence. And shaking off sloth, goes to the door, which endeavour of hers (her fingers dropping with myrrh) proves to be to God most sweet and acceptable. The spouse arose when Leo Isaurus reigned, who endeavoured to root out worshipping of images lately brought in, in the former ages. But Constantine his son (A. D. 755.) in the seventeen council of Constantinople (who sound condemnning that heinous abomination by the holy scriptures) set his hand to the bolt or lock that shut out Christ: which holy enterprise of his flowed with myrrh. Charles the great assayed the like at Frankford, about forty years after, 795. but that which was decreed in the council wanted success, ●o● no reformation followed.   

Vers. 5. I opened to my beloved, but my beloved had withdrawn himself and was gone: my soul failed when he spoke: I sought him, but I could not find him, I called him, but he gave me no answer.  
She opened to her beloved, but he withdrew himself and was gone. Her soul failed when she remembered how lovingly he had called her. He showeth himself to be present and seen of the Church in the worship by himself ordained. This prophecy agreeth with those times, when Leo Isaurus, Constantine his son and Leo Copronymus endeavoured what they could to take away idolatry, to remove the bolt and open the door to the beloved: but so great and such horrible corruption of all piety remained, that Christ could not be seen in his outward worship. The Emperors rightly did their duties to root out that which most manifestly appeared; but they passed by many gross errors untouched. Whose contagion the Bridegroom flying, withdrew himself so far off. They which were awaked out of this idolatry were inflamed with a marvellous desire of Christ: but it rather increased their grie●e, then recovered their former happiness.   

Vers. 6. The watchmen that went about the City found me: they smote me, they wounded me. The keepers of the walls took away my vail from me.  
These watchmen differ much from those, Chap. 3. 3. who (it is like) knew whither the Bridegroom was gone, and might be found again; for she asketh them whether they saw him, but she ●●yes nothing to these, assured of their ignorance, and would have been glad to have passed by them in safety. Likewise those forme● watchmen, though they could yield her no help, (sailing in the same vessel) yet forbore to lay violent hands on her: but these beat and wound her, and reproachfully take away her vail: who, though they be far unlike in courtesy▪ and humanity, yet their common name shows some agreement in Office. Wherefore they are the Rulers and Governors, Emperors, Bishops, Prelates and men of such rank, as the event plainly teacheth. For as soon as the truth began to appear: in how shameful a manner was she received of the wicked world▪ and especially of those which would be accounted Watchmen of the City? She was smitten with reproaches, lies and Cursings in the time of Gregory the second: by whom Leo Isaurus was excommunicated for putting down the worshipping of Images. But by the council of Nice under Constantine (son of Leo) and Irene his mother, (by compulsion or Instigation of Pope Adrian and Torasius, Bishop of Constantinople) (788.) she was cruelly wounded. The watchmen within the City are the Ecclesiastical Teachers and Rulers. The keepers of the walls, the civil Governors. But in the time of Theodora, the Empress, and Michael her son, the veil was taken away; so that the Church had neither Priest nor Magistrate to defend her. These were the times wherein the Spouse kept her bed, and was never seen abroad by many years: the worst times that ever she endured. She was much troubled in mind (her heart failing her) in the Wine-cellar; as before, Chap. 2. 4, 5. yet then she was supplied with Flagons, and Apples, nay, her beloved came quickly to her, and embraced her (ready to fall) in both his arms: but here she is smitten and wounded, h●r veil taken away and laid for dead: but no Flagons or Apples, or hope of her beloved's coming: for no man durst speak or look freely to testify his will, much less to reach out an helping hand to the truth lying prostrate. The common Harlot of Rome may then see how far she is estranged from this Spouse, who boasteth so much of her visibility since her first beginning.   

Vers. 7. I charge you, O daughters of jerusalem, if ye find my beloved, that ye tell him that I am sick of love.  
If ye find my beloved (saith she) tell him (do you ask what you shall tell him) that I am sick of love. After she had concealed herself a long time, at length (impatient of longer delay) she begins afresh to seek her beloved: she goes to the daughters of Jer●salem, her fellow Citizens, the Elect, and showeth them of her grief, how she had sought him; and though she were without hope of finding him, yet if they chanced to light on him, they should bewail before him the miserable fortune of his afflicted Spouse, that by their tears he mi●ht be the sooner moved to come speedily to her aid; which showeth, that after long silence, some godly men should bewail t●● calamity of the times and desire reformation, which was done about the year 110●. after all mention of the truth ceased, being altogether buried 260. years and more since▪ the veil was taken away. For about that time a Florentine Bishop openly began to lament the Misery of the Church, and doubted not boldly to affirm Antichrist to be come already. Also one Arnold a Roman could not hold but with the loss of his head bewailed the grief of the Spouse. And Hildegarde the Prophetess, to whom the Church appeared in a vision, in the form of a woman wailing: her face sprinkled with dust by the Priests▪ her garments rend and torn: the innocent Lamb driven from her by their fault, and many the like. Add unto these Bernard's complaints upon the Canticles and others. Afterwards there arose many, and more and more every day, which freely professed their grief. By whose tongues the Spouse declared her misery to the daughters of jerusalem.   

Verse. 8. What is thy beloved more than another beloved, O▪ thou fairest among women? What is thy beloved more than another beloved that thou dost so charge us?  
These daughters of jerusalem were the friends of the Spouse. They call unto her familiarly and lovingly, and (better sighted then others) they acknowledge her most beautiful, being naked and compassed with darkness. Yet were they altogether ignorant of her beloved, otherwise they would not have asked what he was. They show great desire of knowledge, ask again and again to be showed him. At the complaint of the godly doctors, the studies of the Elect were stirred up: so that he which promised only the first lineaments of true piety and Religion, had great companies following him. See the multitude ●locking to Petrus Walde●sis (about the year 1160▪) a private man, not graced with any ambitious titles.   

Vers. 9 My beloved is white and ruddy, the chiefest among tenn● thousand.  
She willingly yieldeth to their desire, hoping to get what she sought for, the sooner by their means. The answer is threefold Common, sp●●iall▪ and mixed. Which seems to note out so many times, wherein there should be the like knowledge of Christ. Common in this verse, taken aswell from things inherent as from Circumstances. The things inherent declare the excellent sweetness of the lively colours of Christ, which concerns those times of the Waldenses, when the aforesaid Peter made his house as it were a School of Sacred learning, where he taught the Ca●●chisme and first rudiments of Religion; turned the Bible into their own language; translated some writings of the Fathers, and by his diligence and piety brought it to pass, that at length the beautiful colours of Christ shining with pure holiness, and Red with the merits of his death, might be seen of all men which did not wilfully shut their eyes. The circumstances are 10000 men attending on Christ. For when the truth was discovered by Petrus Waldensis and his f●llowes, the Roman Antichrist seeking by all means to abolish the truth, spread it abroad unwittingly in many other places, whose fruitfulness was such, that about the year 1200. the Albigenses dared join battle with the Antichristian Bands, which Innocent the third sent to destroy them, under the leading of Leopoldus the sixth Duke of Austria▪ and Simon Earl of Mountfort. At length Reymond Tolosa●us and Petrus King of Tarracon came to aid the Albigeuses. Then might ye see the Bridegroom begin to show hi●selfe again to the world, attended with 10000 truly Crosse-bearing soldiers? Which had wandered many years before solitary and without company.   

Vers. 10. His head is as the most fine gold, his locks are bushy and black as a Raven.  
An other part of the knowledge of Christ more plain and evident than the former. For now the Daughters of Ierusal●m learn of the Spouse the excellency of the principal members which the world knew not by many ages. The head as the most fine gold, (or, (as it is in the original) gold of gold) signifieth as much as King of ●ings. For all other wear Crowns of gold upon their heads, which with their Kingdoms may be taken away: but his head is as pure gold itself, because it is Eternal and Essential, which teacheth that Christ would now show himself a King in the Earth. As it came to p●sse about the year 1216. in that long contention of Frederick the Emperor, the second of that name, with Hon●rius the third, Gregory the ni●th, and Innocent the fourth, then presently after the Albigensian War, that the Kingdom usurped of the Popes by Tyranny might be restored again to Christ, the right Lord or true owner. The bushy looks are the multitude of the faithful, very comely and beautiful in those times for their mutual love and embracing one of another, yet wanting the brightness of external policy. The blackness of the hair be to keneth the Wars, troubles and persecutions of those times bewailed by many. As some of Sweveland at halis, Robert Groster Bishop of Lincoln, Matthew Paris, Guilihelmus de sancto Amore, Arnoldus de villa nova, cried out, that all Christian people by craft of the devil had gone astray from the truth of our Lord Jesus Christ, that the faith which the people commonly had was like the faith of devils: and that all Christian people were led to hell. See how rightly they are compared to the colours of a Raven, they were so black and disordered. Neither did this deformity than first invade her, but then she b●gan first to be acknowledged and bewailed.   

Vers. 11. His eyes are as the eyes of Doves by the rivers of water, washed with milk and fitly set.  
Christ carefully looking on his spouse boweth down his head that he may behold her the more nearly and exactly. As the doves bow their necks with eyes inclining towards the water when they desire to quench their thirst. And where the spouse was deformed altogether with dust, he useth no sh●rp remedy, but applieth much mercy and gentleness in cleansing her outward filthiness. His eyes are f●tly set, not overn●●ch standing out nor too much dipping in, but fitly placed to behold the whole condition of the Church. These eyes of the Bridegroom so delectable, were showed to the world by Michael Cesenas and Petrus de Carbaria about the year 1277. together with john de Poliaco, all which Pope John condemned: Because first, they taught diligently, that P●ter was noncon. head of the Church than any other Apostle: neither did Christ ●e●ve after him any vicar ●r head of the Church. Which evidently declareth the first part of the similitude, that Christ beholdeth his Church with no less attention, than the thirsty and drinking doves beho●● the waters with attentive eyes. Secondly, they taught plainly, that The Church hath no power to correct any one with coactive punishment (as th●y ●●ll it) much less hath the Pope any such power to correct, punish, institute or remove any one in the magistracy. Whereby they▪ prove the Pope clean contrary to Christ▪ the one washeth away spots with milk, the other with salt-peter, the one restraine●h and punisheth faults with the word, the other with the sword, etc.  
Thirdly, they taught that Priests and elders had all a like authority▪ power and jurisdiction: Emperors indeed had given a high degree to the Popes, and might take it away again at their pleasure. The Pope raged when Michael taught this, but the holy man proceeded and ●eased not to preach that the Church was a striving place of piety, not a race of Ambition. And seeing that full vessels might satisfy ever● one, it was terrible that the Clergy should so shamefully contend for honour either with the laity or among themselves. The covetous and ambitious have never enough, but their mind always thirsts for something more: whereby they plainly show, that either they never lighted on that full river, where the Bridegroom quietly resteth, or they are of another disposition, contrary to him whose name they falsely pretend, etc.   

Vers. 12. His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, ●ropping sweet smelling myrrh.  
The greatest part of the countenance is in the cheeks, which of Christ are most apparent unto us, when he reigneth openly in the Church, in holy institutions, which he hath given to be kept by his Church till his coming. These cheeks are first likened to beds new made in a garden, and presently to sweet flowers, which elegantly setteth forth the swift and speedy increase of the knowledge of Christ: the flowers immediately following the sowing. The fruitful ripening of thi● seed was furthered by the preaching of Robert French Anno 1290. Who by many visions set forth the lamentable condition of the Church, and declared openly that the Pope was an Idol, a Serpent, a wooden head. And the spouse which was presented unto him with a glittering silver cross very beautiful and excellent as well in life as doctrine. Hitherto the following member of the verse doth seem to belong. His lips like lilies dropping sweet smelling Myrr●●. Now the Bridegroom began to be famous by the purity of teaching, which yet durst not but only mutter and whisper without lifting up the voice boldly.   

Vers. 13. His hands are as gold rings set with the beryl: his belly is as bright Ivory overlaid with saphires.  
Hitherto hath the Bridegroom been set forth to the world in some special members from Frederi●k the second to Robertus Gallus, by almost 100 years. The hands are the instruments of Action, and in scripture they figuratively signify works. The Gems included in the rings seem to signify the ministers of the word, which elsewhere Christ carrieth as stars in his right hand, Rev. 1, 20. But these times yielded not such splendour. These things show a change and alteration of that which Christ would bring to pass by the labour of his ministers, as it happened about the year 1300. which was called the first resurrection of the dead. For now the thousand years were ended wherein Satan was bound, and the dead raised from their graves. Very many now began more boldly to set forth the truth: As Dan● the Florentine, Marsilius Pa●avinus, William Ockam, john of Gaunt, and many others. Philip, the French King, despised Pope Boniface, Lewes of Bavaria, strove long time with these most humble servants of servants for the right of the Empire. Edward of England made show unto many, how little he esteemed the Pope's authority. By the Bowels or Belly, bright as ivory, overlaid with Saphires, may be understood the two Sacraments. For the Word of God is open to the view of every one, as the month and countenance, neither is it wont to be hid from strangers: but the Sacraments serve only for the household, as the bowels, which are appointed only to that body whose members they are, but serve to no use for strangers. These things therefore, as it were, with the finger, point to those times of Ioh● Wickliff, (1370) who taught openly, that the substance of material bread and wine remain in the Sacrament of the Altar: the accidents of br●ad remain not without the subject in the same Sacrament: Christ is not really in the sacrament, in proper presence corporally. Beringarius spoke against this wicked error, 200. years before, but the time was not yet come, wherein the hands of the Bridegroom should be seen full of Rings, whence his enterprise wanted success.   

Vers. 14. His legs are as pillars of Marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the Cedars▪  
The beginning of this verse, se●●eth forth the nether parts; whose chief praise consists in strength and stableness. All would fail, un●esse that which upholdeth were sufficient to bear the weight. Wherefore the Bridegroom standeth immovable on such strong bases: And lest we should think that his strength wanteth beauty, lo, the legs and feet are of gold; So that from the crown of the head to the sole of the feet, he shineth with infinite glory and Majesty. Yet is there no doubt, but these things belong also to the history: therefore these two golden bases, whereon the Marble pillars are set, seem to point out John hus and Hierome of Prague; as is the perpetuity of Marble, such was their constancy to endure death willingly for the truth's cause, enduring a trial by fire, as the purest gold. They differed from the Popelings in many things: but this chiefly bit the mitred fathers, that they gravely reprehended their wicked and lascivious lives. This was the ulcer that could not endure scratching, which made them rage so fiercely against them: this was about the year, 1415. The other Member of the verse, 〈◊〉 countenance●s as L●b●●o●, ex●●llent as the Cedar's, His countenance is seen here on'earth, in the true knowledge of Christ, and by his true worship, which he himself hath appointed. Now the Spouse, comparing it to Mount Lebanon, showeth thereby that there should be so great an increase of knowledge and renewed worship, that the profession of Christ should continue as firm as the hills themselves; and as the Cedars of lebanon exceed other tre●s in length, so should tru● Religion excel all scratching and pricking superstitions in reverend Majesty, which most f●●ly agree with the times presently following, wherein the Bohemians shook off the Romish yoke, 1420. Now first began the Word to be truly preached, the Sacraments to be administered in either kind, wicked superstitions to be rooted out, Monasteries to be beaten down, and the Priests constrained to till the Land, or to yield some better fruit, etc.   

Vers. 15. His mouth is most sweet, yea, he is altogether lovely: This is my beloved, and this is my friend, O daughters of jerusalem.  
His lips (at the 12. verse) dropped myrrh: here the mouth foundeth sweetly; both lips and mouth betoken the Word and Preaching, only the lips whisper obscurely: the palate and open mouth yield a more sounding voice. Such was the voice of the Bridegroom heard in the Ministers of Bohemia, preaching the truth freely, and without fear, in despite of Antichrist. He is altogether lovely; there is nothing in him but that which is most to be desired, with greatest care and study. This is my beloved, as if she should say, seeing ye have so earnestly desired to know the excellency of my beloved. Think with yourselves, that I have not trifled, nor done any thing unfit for a modest woman, in that my earnest endeavour of seeking him and of charging you: but the honour due to his merits far exceeds all my study. These words do plainly teach, that the Church in her true members, at that time, bestowed all diligence in seeking Christ. And now we see by this prophecy (which with noted footsteps hath exactly showed the pathway through this Wilderness) by what degrees the knowledge of Christ appeared again from Frederick the second, (after infernal darkness covering the world by the Bishop of Rome) until about the year, 1420.   

Vers. 16. Whither is thy b●loved ●one, O thou fairest ●mong women? whither is thy beloved turned aside, that we may seek him with thee?  
This showeth the great desire of the faithful to seek Christ, offering their fellowship, and promising common aid in seeking. Which came in fashion, when the Bohemians got their liberty: for afterwards they were holpen with the writings of many learned men, as the Waldenses, Albingenses, Wickliff, John Hu●●e, and Hierome of Prague, with all those before named. Lastly, the Bohemians, by▪ whose diligence the beauty of Christ, by little and little, appeared in his members to the world. It was wonderful, how they were presently kindled to seek the truth in England and Germany, and many other places, so that all corners (of our coasts at least) sounded again with the voices of them, ask, Whither is thy beloved gone thou fairest among women? whither turneth thy beloved? Yea, this speech was so generally received, that many daughters of jerusalem, which knew him not before, nor touched with any desire of him, now offered their aid to seek him. The Art of Printing happening at the same time, (1440) by God's singular benefit, did greatly help to set forth his fame, which continued 70. years and more, and could not be stayed by any means.     

CHAP. VI  MY well-beloved is gone down into his garden to the beds of spices, to feed in the garden's, and to gather lilies. 2 I am my welbeloveds, and my well-beloved is mine, who feedeth among the lilies. 3 Thou art beautiful, my love, as Tirza●, 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 threescore Queens, and fourscore concubines, and of the damosels 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. 9 Who is she that looketh forth as the morning, ●aire as the moon, pure as the ●un, 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 charets of my noble people. 12 Return, return, O Shulamite, return: return that we may behold thee. What shall you see in the Shulamite, but as the company of an Army? 

The Resolution.  
SO much of the Church cast down; now of the Church restored, in the whole and in the parts. The whole, as well summarily, both in respect of the Bridegroom, verse 1. 2. and in respect of the enemy's verse 3. as severally by reason of certain members of the whole body, verse 4, 5, 6. The parts are particular Churches, as Queens, Concubine's and Virgins, verse 7. amongst all which, one Dove excelleth, verse 8. And such is the eldest Sister. The younger are either a Princess, or other inferior Churches. Her condition is partly growing, partly of full age: her beginning is summarily delivered, vers. 9 Afterwards severally expressed, and how it was done, verse 10. 11. 12. and what kind of one she was when it was done, Chap. 7.   

THE EXPOSITION.  

Verse▪ 1. My beloved is gone down into his garden, to the beds of spices: to▪ feed in the Gardens and to gather Lilies.  
IN the beginning of the description the Spouse seeketh her beloved, not knowing where he was: as we have seen in the former Chapter. Now she taketh on her to teach that which before she desired to learn. To descend into the garden, is only (as hath been often said) to be present (as it were) to be taught with the hands, and seen with the eyes in purity of doctrine and integrity of all external worship. Which happened in the times of Martin Luther, 〈◊〉 the 〈◊〉 1●●7. At what time the Spouse began somewhat to recover her health and strength. The Waldenses, Wick●i●●▪ the Bohemians and other daughters of jerusalem had taken great pains in seeking the Bridegroom, but the garden was never prepared with beds and borders for him, till now, when Fredrick Duke of Saxony by his own authority protected and defended the Church newly sprung up in Wittenberg a City of his dominion. Here was the only garden at the first, and therefore she faith, My beloved is gone down into his garden. The truth was plentifully sown there, but little reformation for the first four e years, therefore is there but one garden mentioned. But shortly after more gardens were added to this one, as Tigurum, Argentoratum, Basile, Berne, Geneva, and also the Provinces of Hassia and Prussia, so that the second part of the verse faith rightly; He went down to feed in the Gardens, for now there were many gardens made by distinction of fence, yet were all planted with the like fruit. He came not into this garden any longer to behold the bare and naked beds, but as it were feeding the elect by the nourishment of his word, he at the length gathered lilies in baskets and separated them from the wicked world, which Lilies were first gathered at Wittenberg, when the Mass began to be discontinued and the Supper more purely to be administered in the year 1521. The year following the Images were cast out. After three years' Tyg●r●m and Argentoratum were reform. This coming into the garden and gathering of Lilies is the harvest spoken of, Rev. 14. 14▪ 15.   

Verse 3. I am my beloved's, and my beloved is mine: he feeds among the Lilies.  
She triumpheth in the same words as she did upon her return from Babylon, Chap. 2. 16. by which free profession, she declareth the boldness and constancy of those times, wherein the truth need no more whisper in corners, in fear and doubting, but might publish herself openly and be publicly celebrated by the common speech of many men. Neither was the supportation of the Bridegroom less apparent in defending her mightily against her enemies. For if the hatred of the multitude, the rebukes of the Doctors, the curses of the Popes, the condemning of the Emperor, the conspiracies of Princes, the confiscation of goods, the danger of life, and all other things threa●ning present death, could have terrified the Spouse from pro●e●●ing her beloved: faith had been utterly lost. The Spouse claimeth her beloved to be h●●s in the words of Melan●thon to Prince Frederick. Let us go on constantly, howsoever the world rage. Such was the mutual embracing of Christ and the Church at that time.   

Verse ●▪ Thou art beautiful O my love, as Tir●a●, comely as Jerusalem, terrible as a● Jerusalem Army with Banners.  
The explanation of this verse is divided into three times. The Beginning, Middle, and End. In the beginning she was fair as ●i●●●h, which Solomon without doubt foresaw, should be the chief City of the Israelites after the ten Tribes fell from the other two. It was a pleasant City, whence it took the name, (1 Reg. 14. 17.) but (aswell by the estimation of men as in truth) it was but a l ortresse of Robbers and rebels. And no other was the Church esteemed to be of her enemies (when her beloved went down into his garden, and some time after) but a rebellious City, disobedient to princes and Governors, and to carry a certain show of Tirzah▪ And thus the Church remained like unto Tirzah from the year 1529. (when the Argentinenses joined with the Helvetians,) till the death of Charles the 5. in the year, 1558. And then she began to be ●omely as jerusalem, when the unpleasant name of Tirz●h grew out of use, which happened in the beginning of Queen Elizabeth's Reign in England, in the year 1558. And in the year following in Scotland, Geneva, the Helvetian and Germane Churches, in Denmark, Norway, and Sweveland, and other places of the reformed Religion. Not that they were altogether free from hostile invasion, great troubles shortly arising in France and the Low-countries: yet partly by her own increase, partly her adversaries tired and ceasing somewhat from outward force, she was so much exalted, that her very enemies could not but admire her beauty and comeliness, whose beginnings they despised. The last age of the restored Church, is terrible as an Army with Banners.  
She shall bestow all her time in warlike preparations, and undertake. For the hellish furies will not suffer her enemies to re●t, neither will she endure herself to be rend and torn by the Wolves, but resist the injury with an armed hand▪ Whereby she shall become fearful to her enemies, as she hath done these many years in England, France, and the Low-Countries. But this is nothing to that terror which shall shortly follow, when Antichrist himself and his Ensign-bearer (the King of Spain) and all that carry his mark shall be so destroyed by the Spouse, that no mention of the●●●all remain.   

Vers. 4. Turn ●way thine eyes from me, for they have overcome me: thy Layre is as a flock of Goats that appear from Gilead.  
Now she enters into a special commendation of certain members, whereby the civil government of the Church may the better be understood. This clearness of sight, without doubt, was showed in the doctrine of Justification by faith, whereby the Church (not with squint but right eyes) beholdeth Christ, and all his righteousness and excellency. And whatsoever excelleth in the judgement of the world, to be loss and dung to it, Phil. 3. 8. This eye was very dim in former times, until Martin Luther divinely drew away those dark scales: For he wiped away all humane satisfa●●ion●, merits, supererogations, indulgences, confidence in their own received wicked superstitions; and showed the yoke of the law to be more grievous than all the Pope's Bulls were able to uphold; neither afterwards could the wicked Council of Trent, nor the German Interim (forged altogether with fraud and deceit) dazzle the sight of these eyes, but that they could discern the authors of these deceits, spreading their nets in vain; neither was our Engl●nd less sharp-sighted, when not only the Pope, but also the Papacy, was utterly rejected, by the authority of our Josias, that most holy King, Edward the sixth, of blessed memory. We see the divine beauty of these eyes, which at this day (God be thanked) is the same in all reformed Churches. The common people of the faithful, signified by Hair, is altogether the same, as it was in the first Church, Chap. 4. 1. scattered, contemned, put in great danger, which yet by no means, could be compelled to leave Gilead, and return to Bethaven.   

Vers. 5. Thy teeth are as a flock of sheep which go up from the washing: whereof every one beareth twins, and there is not one barren amongst them.  
The Teeth are always taken for the Pastors and Ministers of the Word, as Chap. 4. 2. where they were sent forth, two and two▪ instructed with the like gifts and messages: As Sheep are of a mild● and pleasant disposition, and far remote from all ambition, so should the restored Church shine with faithful Pastors; the true successors of those former, adorned with the selfsame Ensigns as near as the time would suffer. They which before boasted themselves to be Pastors, had altogether cast away the charge of preaching, and yet these men would be heirs of the Apostles▪ whereas they were strong teeth; these filthy rotten bones: they Sheep; these Lions. But at the length sound teeth sprung up again, such as were Luther, Melancthon, Bucer, Zuinglius, Oecolampadius, Capito, Calvin, Peter Martyr, and many others, whose names are written in heaven. And verily the truth of this Prophecy, seemeth very apparent in the decree made at Geneva, in the year 1550. namely, that the Ministers not only in Sermons, (which some neglected, some heard them with small profit) but also severally through houses and families, at a certain time of the year, with a Magistrate of the City should instruct every one, and require a reckoning of every one's faith. And it is scarce credible what fruit followed, as Beza showeth in the life of Calvin.   

Ver●. 6. As a piece of Pomegranate, are thy temples within thy locks.  
This is the fourth agreement of this Church with the first, which we have showed to belong to the Ecclesiastical and civil government, in the use whereof the Church restored should be happy, which appeared by the holy Discipline restored again at Geneva, by God's singular benefit, together with the Gospel, in the year 1541. Which we also see to be done in other Churches at this day; as in Helvetia, Rhaetia, France, the low Countries, and Scotland, wherein the government requiring holiness of life, according to the rule of doctrine, the truth flourisheth fruitfully and inviolably. But you will say, these times which we have described, shine not in all Reformed Churches; whereunto I answer, It is sufficient if we find some such thing in any one Congregation: for this by a common necessity, shall belong to the commendations of all. And this is the sum of the agreement.   

Vers. 7. There are threescore Queens, and fourscore Concubines, and Virgins without number.  
Having spoken compendiously of the Church restored; some things are now briefly propounded, particularly in these two verses, wherein he divideth the several Congregations into three ranks, according to their degrees of purity: namely, Queens, Concubines, and Virgins or Maids; And ●he that comes nearest to truth and holiness, the Bridegroom holdeth her dearest; wherefore the Queens are mighty, and flourishing Churches, which excel the rest in purity. The Concubines are of a lower rank; they are admitted to the Bed, but far from the honour and excellency of the lawful wives; having no dower themselves, nor are their children to inherit. The Virgins are in the lowest place, as servants and handmaids, altogether estranged from any familiar acquaintance, they have employment in the house, they have victuals and clothing; they are reckoned to be of their Master's household, but are not partakers of his goods; they labour not for themselves, but for their Masters. It is also to be observed, the Queens are numbered, and so are the Concubine's; but the Virgins (as of no reckoning) are without number. This distraction into such different degrees happened about the year, 1563. When john Brentius and james Andrew's, rend the Church in pieces, with that unlucky division of that monstrous ubiquity. It was before sown by Luther, but he stayed the contention about it as long as he lived. But Brentius revived it; and three years after, Illyricus, and other Doctors out of far Countries▪ came to Antwerp, and renewed that error, whereby the face of the Church, even in her infancy, was miserably defiled; besides, Anabaptists and Libertines, Antitrinitarians, new Arians, and I know not what other monsters, which wasted and spoilt Transilvania, and the Regions thereabouts. The English, Irish, Scottish, Belgic, Geneva, Helvetique, Rhetique, do flourish (God be praised) with the dignity of Queens, whereof the German, the Danish, Gotique, and Sweveland Churches, and others cleaving to their opinions, have taken a crown to themselves, and have gotten the place of Concubine's. Among the Virgins I reckon the Anabaptists, Libertines, A●●itrinitarians, Arians, and the like, which now altogether miserably waste and destroy Moravi●, Polonia, Hungaria, Transilvania, and a great part of Denmark. To these may be added the Roman filthy sink, wheresoever dispersed. We have seen the whole Song marvellous hitherto, but now especially, when we come to things present. Behold then the condition of the restored truth, into what unlike degrees she at length should fall by a great separation. The Spirit foretold a lamentable success: this age feeleth it, and every day plainly threateneth a farther departure.   

Vers. 8. My Dove, my undefiled is but one, she is the only one of her mother, she is the choice one of her that bore her, the daughters saw her and blessed her, yea the Queens and the concubines, and they praised her.  
Without doubt this Dove was one of the Queens, far excelling in glory, and more beloved of the Bridegroom than the rest, adorned with a threefold testimony: Of the Bridegroom, of her mother, and of the rest in the family. For the Bridegroom termeth her, his Dove, his Undefiled one. Any thing may be one, which is one in manners and disposition, though absent in place and seat; As the company of the faithful are said to be one, though severed in far remote places, whi●e they hold the same purity of Doctrine, and the like study of holiness. The second testimony is of her Mother, which is the Church and the Word to whose directions this Dove doth wholly apply herself. The third testimony is of the rest in the family. Fi●st, of the daughters who are particular Churches which are begotten of this only Dove, from wh●m they draw their instructions and the whole course of administration. Next the Queens and Concubines bear witness both after one manner, but both very sparingly and more slenderly than the daughters, it may be through envy; They acknowledge her fair and beautiful, but perhaps they keep the branch to themselves; as jealous wives often do. All which showeth how the wills were conjoined, between the Dove, the Daughters, the Q●eenes and Concubines. Howsoever there be not the same degree of purity in all things. But where are the Virgins without number? Why is there no commendation of theirs rehearsed? Verily as they are further absent from familiar acquaintance of the Bridegroom, so are they more spitefully bend against his only beloved Dove, neither (through hatred) can they say any thing well. Let us see then a more full distinction of the present Chuches which are either true or titulary. The true, are Queens and Concubines. The Queens again are either the only Dove, or more: and this only on● is partly the Mother, partly the Daughters. The titular Churches are the virgins. Who this only Dove is, may easily be proved, if we consider the excellency of the Eyes, Teeth and Temples of the restored Church, for she that excelleth in the beauty of these members, must of necessity be that one only Dove. Wherefore not trusting to mine own judgement but to the judgement of the Spirit himself: I beheld in this glass the Church of Geneva, shining with the glory of this only Dove. For first let us consider the excellent comeliness of the eyes, where sound and uncorrupt doctrine shineth, spotted with no comments of filthy flatterers, but especially the chastity of justification by faith, wherewith the Bridegroom is chiefly delighted. But this beauty is common to the other Queens and also the Concubines; Then let us behold the teeth, ●●mely the doctors, like a flock of sheep, simple; harmless, not disdainful, not luxurious, but content with a sparing diet: diligent ●n teaching, not so much troubled with worldly business that they can have no leisure for the word and doctrine. Not undertaking the charge of many Churches and serving none, nor may he that take●● the charge of one Church neglect it by his absence. Neither is any thought fit for that pastoral function which can b●t only read. Lastly let us view the Temples, like a piece of a pomegranate very beautiful▪ The governors together with the Pastors most honest men, watching over the manners of every man, and correcting them by divine institution, not sending them to the Romish horseleeches and the Antichristian decrees, the more to corrupt them, but endeavour to redeem their sins and public offences, rather by repentance then for money. Neither doth she command any idle ceremonies but what necessary reason only requireth. Lastly they which apply all to the authority which Christ hath given to the Church, that every member may perform his duty hol●ly. The Spirit goeth no farther in the elder Church, because (as it seemeth) she shall persist in that variety which we now spoke of: of Queens, Concubines, Daughters, Doves and Virgins unto the end, without any notable change: and it may happen as corruption daily increaseth, the Dove and the Daughters may be shut up in a narrow bound.   

Vers. 9 Who is she that looketh f●rth as the morning, fair as the moon, clear as the sun, and terrible as an Army with Banners!  
Hitherto of the elder Church, and of things as well past as present. All the rest of the Treatise respecteth things to come, which the more obscurity they have, the more leave and pardon they crave. But nothing is so plain wherein the vanity of ma●s mind erreth not extremely, unless it be governed by divine light: nor any thing so concealed that it can lie hid, if this enlighten him. Thou therefore which hast enlightened the former darkness, give light unto these following, that we being taught thy will, and beholding the glory of thy children may cheerfully and constantly proceed i● our begun course of piety, neither terrified by any dangers, nor deceived by the deceitful allurements of this world. It plainly appeared before, Chap. 5. 6. that by this manner of ask is declared the new birth or rising up of some Church, by which afterwards thrice repeated, is signified, to be so many arisings of new Churches, or rather the approaching of new people to one and the same Church. Although others also are added, whose adscription is not declared in this kind of speaking, as we shall see in its place. Therefore we divide the younger sister into three parts, whereof the first (which is the Princess) is described from this v●ry place, to the fifth verse of the eighth Chap. The s●cond, from thence to the ninth verse: The ●hird in the tenth and eleventh verses thereof. The first of the sisters is the Church of the jews, whose calling is to be expected within these few ages. After, the seat of Antichrist (the City of Rome) shall be utterly destroyed, which is to be very shortly. Hither all circumstances lead, wherewith the Revelation agreeth, and many Prophecies of the old Prophets. This calling shall be do●ble: the first, from hence to the eighth verse of the seventh Chapter: The second in the rest. The condition of the first is in part▪ briefly delivered in this verse, and after severally in the verses following. The general explication teacheth what kind of beginning and progress there shall be for certain years. The first conversion shall be like the morning; The first growing age, fair a● the Moon: The stronger age, clear as the Sun: The full strength thereof, terrible, as ●n Army with Banners. It is likened to the morning, because it shall not only be of a doubtful and obscure light▪ (as is the first break of the day) but also, because the first light thereof fyall appear from the East▪ for Daniel (speaking of this first calling) saith, Rumours out of the ●ast, and out of the North, shall troubl● him, Chap. 11. 44. as more plainly (God willing) shall be said at that place. In which words ●e joineth the North to the East, because the Jews there banished, should gather together with those of the East to the same faith of Christ. In the Revelation, Euphrates is dried ●p, that a way may be made for the Kings of the East, Chap. 16. 12. After, when the new jerusalem shall descend from heaven, the first gate ●●ull be Eastward, Chap. 21. 13. If you desire the time of this first conversion: God hath very much concealed the moments of time from us; yet I suppose it is certainly noted out in the Scripture. And the day drawing near, will add a clearer light unto it, Dan. 12. 4, etc. But as near as we can attain to it by conjectures, (and those not light, as they seem to me) it is to be expected about the year 1650▪ as at the twelfth of Daniel the eleventh and twelfth verses shall be said more plainly. Such shall be the beginning of this new light; the progress shall equal the beauty of the Moon, most clearly enlightening the mighty darkness, with a swift increase after the first appearing, shining in a few days, like the full Moon: as Esay cryeth out, Who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day? or shall a nation be borne at once? for as soon as Zion traveled, she brought forth her children, Chap. 66. 8. The riper age shall strive with the Sun, in glory, light, and clearness; the exceeding brightness shall be such▪ that it cannot be looked upon; yea, it shall be▪ ●t length terrible to the enemies, no less than an Army ●●rnished with Banners. We may observe out of these comparisons, how much more excellent the condition of this Church shall be, than ever it was of any other. Great was the dignity of the former, but at the most declared by similitudes taken from the earth; but here, as if the excellency of earthly things were not sufficient to set forth such glory, he ●●ies upward towards heaven, taking the Morning, the Moon, and Sun for comparisons: Come Lord jesus, let us quickly see that pleasant sight, the gathering together of our dispersed brethren, that all flesh may acknowledge thee the only Lord; that thy unmeasurable faith and mercy which exceedeth all the straits of a created mind, may be celebrated and renowned in the mouths of all men.   

Vers. 10. I went down into the Garden of Nu●s to see the friezes of the valley, and to see whether the vine flourished and the 〈◊〉 ●●dded.  
The second part of the description expresseth severally what was spoken even now generally. Hereof are two members▪ a preparation in this and the two next verses, and the performance of the work effected in the chapter following. Of the first member ●●e three degrees. A visitation in this verse, sufficient ability in the next, and an effectual calling in the 12. verse. That which we translate to the garden of Nuts, Tremelius turneth it to the garden of Pruning. How is the word fitted? The jews a long time have been pruned gardens, wherein God hath exercised most severe loppings and pruning, Rom. 11. 20. Neither doth this interpretation differ from the disposition of the jews, whose hearts were brawny with hardnette, Rom. 11. 25. whose stubbornness and obstinacy, Esay most divinely describeth, Chap. 42. 18, 19, 20. He calleth that people deaf and blind, hearing and ●eeing much and observing nothing, neither laid they the most grievous chastisements to heart, ver. 25. Also Chap. 6●. 2, 3. Rom. 10. 21. The fruits of the Valley, another note whereby the jews are marked out, that they are as it were lateward trees bearing fruit very slowly, such are they that are planted in valleys, which the hills every way so hinder, that they cannot be refreshed with the heat of the Su●●e: Such than shall Christ find the jews when he sh●ll visit them, like Nuts covered with a hard shell; neither more excellent, with any branch or bud of true conversion towards God, whereby they may show themselves to be ind●ed with any vital strength from heaven, than trees planted in the shadow of steep rocks, which (other trees flourishing) remain as half dead: yet are there among that people both vines and Pomegranates. The hard winter as yet keepeth back the buds, but at length in fit time, the Sun of righteousness shall thaw that frozen earth, and shall afford a more gentle air whereby they may break forth freely.   

Vers. 11. Or ever I was aware, my soul made me like the Chariots (or set me on the chariot) of my willing people.  
So shall the people be when Christ shall first visit them. Now he teacheth the sufficient ability of the conversion. The meaning is (that I stand no longer refuting other men's opinions) as if he should say. I descended indeed into my garden, but I verily did suppose no such thing as at length happened. I expected a stubborn and obstinate people, but after that I found them easy and ready to receive me▪ my mind informed me to show myself unto them in stead of chariots, wherewith I might quickly bring them into the Church and reckon them among her citizens. Undoubtedly he added a spur to them running, neither would he be wanting to their study, whereby he might supply that which might help forward the begun work. Therefore▪ Esay saith▪ He shall bring all your brethren out of all nations for an offering to the Lord▪ with horses and chariots and litters and mules and swift beasts, to the hi●● of my holiness, Chap. 66. 20. These chariots seem to be the ready aid that the Gentiles should bring the Jews, to recover their former seats. But did not Christ know what the study and readiness of this people should be? The things are spoken historically, that their conversion should be beyond all expectation: for as Esay saith, so that thou mayest say with thy mind, who hath begotten me these? seeing I am deprived and am desolate. I have been a capt●●e and remain to and fro, and who hath brought up these? behold I was left alone, these▪ where have they been? Chap. 49. 21▪ He showeth a thing having great admiration: for time will reach many things to be in the Prophets, which we commonly interpret as though they were past whose event is yet to come: and especially (as it seemeth to me) in the calling of the Jews▪ which verily little considered of ours, hath darkened (I will not say, perverted) the proper and natural meaning of the Prophets in many places.   

Vers. 12. Return, return, O Shulamite, return: return, that we may look upon thee. What will ye see in the Shulamite? as it were the company of two Armies.  
The third member of the former cause's. The effectual calling. Which shall be earnest and thrust on with great enforcement, as the twice two doubled words do signify: whether that of Esay seems to belong, How bea●tifull upon the mountain's are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth. Thy watchmen, etc. Chap. 52. 7. 8. It is evident that that whole chapter entreateth of the last calling of the Jews, whose felicity should be eternal, never to be interrupted, vers. 2. He also maketh mention of a threefold captivity. The Egyptian, the Assyrian and a voluntary, vers. 3. 4. 5. In which last happened the most miserable condition of the Jewish people: wherein they have been since Christ's time. For they were in times past enforced into Egyyt by hunger. Into Assyri● they were drawn by force of war. Only the Romans did not compel them to t●rn, but they dispersed themselves here and there through the whole world of their own accord▪ Or rather that they were in that place and reckoning in this last captivity, as held for things of nothing: whose greatest worth any man might purchase at the vilest price, as Psa. 44. 13. And who seethnot his people, accounted for nothing in the multitude of captives, partly sent to the Egyptian mines, partly slain upon the scaffolds of cities, where they were compelled to fight eitherwith wild beasts, or among themselves to kill one another, as it came to pass at the dcstruction of Ieru●alem by Titus. Or if Adrian straightly forbade the jews their country ●oil, yet this captivity was free, because the Romans aimed not at any benefit by their service as the Egyptians and Assyrians did, but only the quietness of the province. Christ by the presence of his flesh brought them not deliverance from this captivity▪ but will bring it at length, by turning their hearts to the faith. But perhaps Saint Paul saith the contrary, who applieth the same to the Apostles sent in times past, Rom. 10. 15. But I think it will seem otherwise if we well con●ider it▪ his purpose in that place, is to prevent an offence taken of the jews incredulity. Now there were chiefly two things which might make the Gentiles doubt. The ancient Laws of the Jews: and the present study of piety▪ Were not that most like to be the truth which a nation (vouchafed so much honour before all others, and no less fervent as yet, with an earnest desire to worship God) should not only acknowledge, but also pursue it most earnestly. In the former chapter, he opposeth election to the old Law: here he entreate●h of the study of ●iety▪ where he granteth them zeal, but lest any should be deceived with the show thereof, he teacheth how far distant it is from true piety or Religion. The only righteousness of God is the righteousness of faith altogether differing from the righteousness of the Law, which alone while the jews sought for, they obtained not, what they desired, and in the mean time miss of the truth. This effect have the words from vers. 3. to vers. 14. Then making a difference of saving and legal righteousnesse, lest any doubt should ye● stick in their stomaches; he teacheth yet a little more plainly, why they could not approach to this saving righteousness, which he saith, is chiefly placed in calling upon the Lord, vers. 13. How; saith he▪ shall they call ● that is, How shall the jews call, etc. But let us return to Solomon. It is to be observed that these words yield two arguments, whereby they may appear properly to belong to the Church of the jews. First, because the exhortation or encouragement is expressed in a word of returning: whereby he granteth th●t the Nation which he now calleth, had been before turned away: which cannot properly take place in any other, but in the jewish Nation. Secondly, of set purpose for difference sake he falls h●r by her country name, of the Old Sal●m: Whereas before confessedly through the whole Song, he had notified all the citizens' of the Church gathered together as well of the Gentiles as of the jews, by the name of daughters of Ierusal●m. That is to say, by this difference it might plainly appear, that he now turned his speech to the old Country breed, letting alone the new inhabitants which are free in the City by ●hrist▪ Fou●thly, after the Conversion he showeth the Shulamite, by the similitude of Tents▪ that she ●●all ●eliver herself by Arms from the power of her enemies, whom she now serveth. For that of Ezekiel, 38. and 39▪ happeneth at the same time, when God and Mogog, that is▪ the Turk and the Tartar with all the wicked mahumetans shall utterly perish by the sword of the Converted and returned jews. See Da●. 11. 44. and 45. Reve. 20. 9 Whither also belongeth that of Zacharie. When I shall stir up thy sons O Zion against thy ●onner O ●●van, Chap. 9 13.     

CHAP. VII.  HOw beautiful are thy goings 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. 4 Thy neck is like a Tower of Ivory: thine eyes are like the fish pools in Heshbon by the gate of Bethrabbim: thy nose is as the tower of Lebanon that looketh toward Damascus. 5 Thine head upon thee is as scarlet: and the bush of thine head like purple: the King is tied in the rafters. 6 How fair art thou, and how pleasant art thou, O my love in pleasures! 7 This thy stature is like a Palm tree, and thy breast like clusters. 8 I said, I will go up into the palm tree, I will take hold of her bows: thy breast 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. 10 I am my welbeloveds, and his desire is toward 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 Resolution.  
YOu have heard in what manner the Conversion was. Now is showed the most glorious condition of the Converted 〈◊〉 well by the beauty inherent to every member, vers. 1. 2. 3. 4. 5. and the whole body, v●rs. 6. 7. as also the coming by chance of the Bridegroom, dwelling in her branches, vers. 8. and the savour of the Nose and Palate, verse▪ 9▪ whereby i● cometh to p●●●e that they ●est perpetually in one another's love, vers. 10. And such us the growing condition of the Princess, the younger d●●ghter. The riper▪ age shall bring worshippers in greater number, the occasion whereof is showed, vers. 11. 12. 13. and the effect in the beginning of the Chapter following.   

THE EXPOSITION.  

Verse 1. How beautiful are thy fe●●e with shoes, O Princes daughter▪ The joins of thy thighs are like jewels, the work of the hands of a c●nning work●man.  
A Particular description of each member is here begun from beneath, for such shall the progress of things be. Heretofore always the beginning was made from the head. The place of the eyes, ●eeth, and temples: because the first beginnings were more famous and sooner perceived, in the Doctors and the administration appointed: but now in a wonderful manner, the feet shall be first converted, and shall begin to stand and walk in the right way, as some notable reason shall discover, why such a thing should be done. He therefore admireth the beauty of her feet, because it was verily a thing full of admiration. A shoe is applied in the Scriptures to three significations. To Mirth, Speed, and Liberty. It was a sign of Mirth; from whence in mourning they either put them off, of their own accord. As David ascended to the Mount of Oliver, his head covered and barefoot, 2 Sam. 15. 30. Or they were constrained against their wills as Captives to the victors, who led them naked and barefoot, Esa. 20. 4. Speed hath somewhat a more plain efficacy, for he that is shod, treadeth more boldly, and feareth not pebbles or ●hornes. Wherefore God when he assured a speedy return to his people, he promises to bring it to pass, that they shall go with shoes on their feet, E●a. 11, 15. It was also to the Israelites a sign of liberty or rather of obtaining their redeemed inheritance. Whereas putting off the shoe was for a reproach, Dent. 25. 9, 10. Whither as it seems belongeth, how God comm●nded Mo●es drawing near to him, to put off his shoe, Exod. 3. 5. to put us in mind in how base a condition flesh is before him. All the significations agree. The mirth of the people returning, their speed of returning, and the recovery of their ancient inheritance, will without doubt be a matter of wonderful glory and of great admiration; so that worthily the Nations may cry out, how beautiful are thy feet! see Esay 52. 12, 13, 14, 15. They shall make no haste out of this captivity, as when one runneth away from his master, or as the Israelites i● old time out of Egypt: but with great constancy of mind and assured confiden●●▪ so as the Nations shall be amazed, and the Kings shall ●top their mouths, when they shall see that which was not told them; for then God shall bring to pass, that his people may enjoy their desolate possessions. Esa. 49. 8. The second part of the verse signifieth that nimble turning joint, whereby the upper part of the thighs are fitly turned▪ Or rather perhaps it may more fitly signify a turning from one way into another; as i● he should say, the turning away of thy thighs from thy former stubborness to true piety and faith in Christ. jewels are fitted into many turning Circles, whose artificial turnings do excellently set forth this wonderful conversion or turning of the thighs and feet. Moreover they are the work of the hands of a cunning workman. See how sweetly these words agree with those of S. John, Rev. 19 11. where in a larger explication of the sixth vial, that is to say, the call of the jews, the workman is described, by whose hands these jews and ●oynts of the thighs are framed. First by his name, agreeing with the same in this place▪ he was pleased to take this name to himself, that he might at length declare in very deed, how faithful he was in performing promises, and giving salvation to his people. But hence see, the conversion of the heart shall not proceed of themselves, but from this faithful workman, who shall frame these joints, and work these nimble turnings.   

Verse 2. Thy navel is like a round goblet, which wanteth not liquor▪ thy belly is like a heap of wheat set about with Lilies.  
Interpreters refer these words to meat and drink; but in this song, comeliness and honesty is chiefly respected: and nourishment is signified by those members, which they are appointed to by nature. I judge it rather to signify fertility, flourishing fresh in them whose bodies are full of juice, not dry and without blood. A heap of wheat, declareth the belly like a furrow, well stored with the best seed, which watered and made fruitful by mixture of the Goble●, would at length break forth into an infinite harvest. These things are more plain with Esay, cap. 49. 19 20. The belly set about with Lilies, showeth that this field (unlike other fields) shall not be fenced with bushes and quicksets, but shall every way lie open, and ●e altogether so pleasant, not only in the middle▪ where the more fruitful increase is wont to be, but also in the uttermost borders. And mo●t ●itly also are lilies joined to the rest, seeing nothing is more fruitful, bearing often 50. heads upon one Root, Plin. l. 21. 5.   

Ver●. 3. Thy two breasts are like two young Roes that are twins.  
Excellent shall this Church be in doctrine: whose ministers God shall water with fatness, jer. 31. 14▪ They shall be ba●e and simple at the beginning, like young Roes, wallowing in the dust, when they are first brought forth; for as yet a settled Church shall not be fully gathered together, as by the labour of some certain Apostles, who staying in no certain places shall go hither and thither to Preach, according as the cause requireth. In the same manner as it was done in the first Church, as before Chap. 4. 5. See also what hath been observed upon Esay, at the last verse of the former Chapter.   

Verse 4. Thy neck is as a Tower of Ivory, thine eyes like the fishpools in Hes●bon, by the gate of Bathrabbim: Thy nose is as the Tower of Lebanon which looketh toward Damascus.  
Mer●erus doubteth whether there were a Tower of this name. Rabbi Selom and the Chald●● paraphrasts think there was. And I am of their mind, for all these similitudes seem to be taken from true things and not ●eigned. Yea, for most weighty causes, as anon it will appear, some more eminent places are chosen of purpose for this part of the description. This Ivory Tower I suppose to be the Ivory throne spoken of 1 King. 10. 18. The neck of the first Church was also a Tower, in the same Mount where this Throne was built, namely an Armoury for David and the war: wherein all the instruments of war were put, as before Chap. 4. 4. But this Tower is solomon's, of peace, not of war; of Judgement, not of Armour. That though triumphing, yet afflicted with many troubles of wars. This, her enemies overcome very easily, shall reign in peace like Solomon: for such a flourishing estate do the Prophets promise this Church, all her enemies put to flight, Esay 41. 14, 15. jer. 30. 31. Ez●ch. 39 3, 4. 25. etc. Thine eyes like the fishpools in Heshbon. Tremelius translateth it appellatively, to most artificial fishpools. But I suppose those places to be noted out by name, ●●iefely for this reason, that by choosing out of some notable places (as we shall see) Solomon seemeth to appoint out the territories and borders of that land, which the Jews at length (converted to Christ, delivered from the Nations and restored to their Country seats) shall obtain proper and their own. But what (will ye say) dost thou turn ●●w? God forbid. I dream not of that return, which as yet they do, That they may renew the Temple, restore the Ceremonies, and possess the land in times past▪ promised and given as an earnest of the heavenly. (These things are eternally buried, not worn out by time, but utterly abolished by Christ.) But I speak of a restoring to their Country, wherein they shall worship Christ according to his Ordinances: which is not contrary to Religion every one knoweth, and all the Prophets seem to foretell it with one consent. When I think hereof, it seemeth no light Argument, that until this day that people remain (although dispersed through the whole world) divided and separated from the Nations with whom they live. A thing truly wonderful marvellous, but that it appears plainly to be Gods doing. We know the Goths, Vandals, Huns, and very many other Nations, forsaking their Countries, have also changed their speech, names, and natures. So that (were it not for letters) they cannot be discerned from the people of the Country with whom they live. But the jews, (like the River Roan in the pool Lausan●) suffer none of our customs to be fastened on them, but in the midst of us, keep their old name and Ordinance: would we know the cause? First God would have them, for the ●ale of his despised Son, be a spectacle to the world: then also to advise us, le●t the people commonly accounted superstitious, should perhaps make saving doctrine suspected by their consenting. Lastly, that he might make plain his infinite and unmeasurable favour and truth at length, in restoring this people. We have far digressed from our purpose, but not altogether into a strange matter, and whereof a brief Declaration was necessary. Seeing then that Hesh●on is to be properly taken; know that it was once a City beyond jordan, common to the Gadites and the Rub●●ites, Numb. 21. 26, 27, 28. At first Noble, known by the Proverb, and once the Palace of Sihon: which City seemeth to teach the recovery of their old possession, of whose Eastern coast this City is placed as it were the Meere-stone.  
And most fitly are the eyes compared to Fishpools, not so much for the clearness, which showeth the brightness of the 〈◊〉 as for the abundance of tears flowing from true repentance. ●●re. 31. 9, 18, 19 Isay. 46. Z●char. 12. 10. Neither without 〈◊〉 likewise are the gates mentioned by which these Fishpools are seated: which as they are called Bathrabbim, the daughters of many, or of a multitude, most frequented by resort of people: so they teach that there shall be at length an infinit● multitude of this people gathered to the truth by repentance. It might seem harsh to compare the No●e to a Power, but that the Counsel of the spirit always puts ●s in mind that things and places are chosen, whereby the borders of the land may be decribed, ●er. 31. 8. Esa. 49. 20. The hou●e of Libanus is famous in the Scripture. But that the Tower thereof looketh toward Damascus seemeth to be added for difference sake. There were two houses of the forest of Lebanon, one built on the hill as this place plainly showeth, See, 2 Chro. 9 16, 17, 18. Another at jerusalem (in the forest) not far from the house of Solomon, which for likeness was called the house of the forest of Lebanon whereof mention is made, 1 King. 7. 2. For the whole provision wherewith Solomon built this house, proveth that to be another from that in Lebanon. 1 King. 10. 17, 21. What need such sumptuous householdstuff in houses so far a sunder: when there was scarce any hope that the King would see them twice? But most clearly Shishack carried away the shields of gold which were found in the house of the forest of Lebanon, 1 King. 14. 26. It seemeth that house was then in the power of Reho●oam and at jerusalem; for the ●ing of Egypt went no farther. And doubtless the house of Mount Lebanon, in the falling away of the ten Tribes, ceased to be of the Dominion of Rehoboam. But in this place it is used to set forth the North border of the holy land to the East, as the Hebrews in my judgement do rightly interpret it.   

Vers. 15. Thine head upon thee is like Carmell, and the hair of thy head like purple. The King is held in the Gutters, or in the Galleries.  
Carmel is a Mountain of Phenicia, not far from Lebanon, known to Strabo and Ptolemy. Here then take the west side, in which nothing falleth out more fitly than this Mountain, which may be compared with the head. Twice before, by the hair we understood the multitude of the faithful to be signified. There they were like Goats appearing from Mount Gilead; here like fine flax of purple die, as if every one than should be a Prince, and endued with Princely dignity, whereof purple is the sign. This Church before was called a Prince's daughter, and Saint john calleth the faithful Kings. But Zacharie more plainly saying, The ba●●st among them shall be as David, etc. Zach. 12. 8. God forbid that I should through envy conc●al any thing that the Spirit seemeth to will, and should not rath●r with my whole heart rejoice at this excellent glory of my brethren, though beholding it a far off. This place by force of opposition giveth light to that of the Goats, a base stinking creature and full of filth. Not that Christians are such in themselves, but are accounted such in the world. Base and simple hath their condition been through the whole race of the calling of the Gentiles, to this of the I●wes, as we have observed, Chap. 4. The King is held in the gutters. I assent to those learned men which think it alludeth to that, Gen. 30. 38. But their application seemeth to me far otherwise, although that place yet yieldeth the same. For as those peeled Rods put in the Gutters, and beheld by the sheep (when being very hot th●y came to drink) caused to bring forth Lambs so speckled and spotted▪ even so the King is here said to be held in the Gutters, that the faithful having him always before their eyes, in the place where they quench their thirst, shall beget Kings by his example, a new Christistian offspring. So that these words yield a very good reason of that which was next before said. For when he had even now commended the Purple hair, whereunto I applied a Royal dignity of all the faithful: lest any should marvel he yieldeth a reason why it should be so done, because all the faithful shall be borne Kings▪ for the king himself is held in the Gutterers whither they should come to drink, and to quench their thirst: it cannot be but they waxing hot at the sight of him, shall bring forth such Children, as they see him set forth before their eyes. But how can the King be bound in the Gutters? After the same manner as Christ set forth to the view was Crucified among the Galatians, by the powerful preaching of the Word, Galat. 3. 1. This is that stream wherein he is held and from whence they draw to quench their thirst. Now he is said to be bound in the Gutter, because they shall never afterward be destitute of him.   

Vers. 6. How fair and how pleasant art thou O Love, for delights!  
A sententious conclusion, or rather an universal commendation, wherein he declareth the excellent beauty of the other members, which he mentioned not severally. Every word hath its Emphasis or express signification. The manner of a king hath admiration, the same repeated, showeth no Common but a most vehement and singu●●r admiration. The abstract showeth pure and perfect love, not infected with the pollution of any contempt: delights are lastly cast into the heap, if any thing more could be added. Neither are these things added to set forth her beauty alone, or only to express with what desire the Bridegroom pursueth the Church, but it chiefly belongeth to the History, and showeth this Church to be most excellent, not only in the praise of certain members, but to be admired in the beauty and properness of the whole body.   

Vers. 7. This thy stature is like to a Palmtree: and thy breasts t● clusters of Grapes.  
These words also belong to the general commendation: for Stature is the height and tallness of the whole body, whereby it reacheth up on high, which is not▪ want to be considered in the first years, but when the body is come to its full growth▪ she therefore is said to be like a Palmtree, which groweth up ward, with what weight soever it be pressed down: So this Church shall be advanced cheerful and famous, yet after much toil and labour: for it cannot be, but in the beginning she shall meet with many most mortal enemies, Gog and Magog, the Mahometan people, which shall give an occasion of the utter ruin and riddance of that most mischievous Tyrant; yet shall the Church receive no loss thereby, but in despite of all, shall rise up, and attain to a just degree of dignity. Thy breasts (saith he) are like clusters of Grapes. Before the breasts were like young Ro●s; but ●ow, when the Church shall begin to be settled, the breasts shall be changed into clusters of Grapes▪ most plentiful and pleasant fountains: for Grapes full of juice, being pressed, run all into liquor, yielding abundance of plenty and pleasure, as well for necessity as delight.   

Vers. 8. I said, I will go up to the Palmtree, I will take hold of the boughs thereof: also thy breasts shall be as the clusters of the vine, and the smell of thy nose like Apples.  
Now are other ornaments remembered, as of the Bridegroom dwelling in the branches of this Palmtree. The declaration of the Breasts, Nose, Palate of the Spouse, and the mutual desire whereby they wholly rest in one another's love: we have often said, how they both desire to express themselves one toward another, not only to show their mutual love, but also, how the faithful are affected towards the Church: As in this place, where the Bridegroom having a purpose and dettermination to climb this Palmtree, he showeth thereby, what the faithful shall wish for, after they shall see the Church settled and confirmed, how desirous they shall be to dwell in her branches, and to gather her sweetest fruits: As Isay saith, Chap. 49. 18. and Zachary, Chap. 8. 23. The nations shall desire to be exalted in the height of her prosperity; whence it is said in the Revelations, Chap. 21. 24. They shall bring their glory to this new jerusalem, I wish thy breasts were, etc. The words are spoken in the manner of wishing, that the faithful shall with all their endeavour strive, as well to have these good things communicated unto them, as to be kept, increased and enlarged: They shall desire to be fed with these breasts, and sh●ll earnestly beseech the Lord, that they may never dry up: They also show how this Spouse ought to behave herself towards these new guests, to whom she is bound to bestow her breasts, as well as to her own. And the smell of thy nose as Apples. There words seem to concern holiness of common life. We always breathe with the nostrils, as long as there is any power of life; whence Jeremy saith, The breath of our nostrils, the anointed of the Lord is taken in their pits, Lam. 4. 20. She prayeth therefore that to the abundant doctrine, which is laid up in the breasts (as in Wells never to be drawn dry) may be joined the sweetness of manners and integrity of all holiness.   

Vers. 9 And the roof of thy mouth like the best Wine that goeth down sweetly, causing the lips of those that are asleep to speak.  
The force of this manner of wishing as yet remaineth. The palate or roof of the mouth, signifieth words, which are form by the help thereof; it differeth from the breasts, because they are the closet and store-house wherein (as in a treasury) great store of learning is laid up; but the palate and lips are as keys, wherewith the Treasury is unlocked, and the riches laid up is brought forth for use: for it little profiteth, to have riches heaped up, unless they may be applied to use and profit when need requireth. That we may then understand this Church to be, not only rich and plentiful in all abundance, but also happy in the use and fruit thereof; he no less foreshoweth the sweetness of the palate, than the fertility of the breasts. I● causeth the lips of those that are asleep to speak. This is an excellent commendation of this Wine so strong and powerful, that it can shake off drowsiness in men half dead, make the mind and senses more nimble; lose the tongue, before sticking to the jaws, and make it wonderful eloquent. Esay expoundeth this riddle, saying, Chap. 35. 5. Then shall the the Cripple skip as the Hart, and the tongue of the dumb shall sing.   

Vers. 10. I am my beloved's, and his desire is towards me.  
The Spouse at length concludeth this place, as if she should say, It needeth not that we should stand reckoning up every thing; that condition briefly shall be such, that the Church with all study and desire, shall be altogether affected and consecrated to Christ, and sh●ll find him again so kind and loving, as if he wholly applied himself to this only Care.   

Vers. 11. Come my beloved, let us go forth into the field, let us ●odg● in the villages: or▪ among the Cypress trees▪  
So much of the first calling, now followeth the second: that which remaineth of the Chapter, is a preparation of this second calling, which doth wholly set forth the Spouse her inviting the Bridegroom into the country▪ showing, that these first fruits of the Jews shall burn with great desire to win the rest of their nation, and shall not cease till they bring it to pass. But why doth the Spouse desire the country? Is she weary of the city; or doth desire a more fresh air? Indeed they that are long penned up in the city▪ are wont often times, for their mind's sake, to avoid company, and desire solitary rest; but this going into the fields or villages, seeketh not pleasure so much, as it stirreth up to new work and labour. If she had desired it, to avoid the heat of the Sun, or for pleasant banqueting, whereto serveth this lodging abroad? She therefore goeth a hunting, not to catch wild beasts, but men; very many jews were yet busied in the country without the holy City, for whom all this watching and trouble shall be undertaken; that they may be gathered into one sheepfold, and fitted into one body of Christ with their brethren. This vocation sh●ll so much exceed the former, as the open fields exceed the city, or the whole multitude a small company; Daniel, Chap. 12. 12. appointeth the time thereof 45. years after the first, which will happen about the year 1700. The exact time cannot be set down, it is enough for us, if we come near the truth.   

Vers. 12. Let us get up early to the vineyards: let ●s see if the vines flourish: whether the tender grapes appear, and the Pomegranates ●ud forth, there will I give thee my love.  
That which the Bride lately entreated, now she urgeth with certain reasons. The end of the journey and the full acquaintance in this verse. The perfection of all delights in the ve●se following. The end of being in the country is that she might arise earl● to the vineyard. It was some trouble to watch among the Cypress trees, but this addeth more, to go forth so early to the vines: wherein we learn, her chiefest care was in gathering these citizens of the second order, wherein she spared no labour or diligence: she will go into the country, not refusing the tediousness of the long journey▪ she will endure the discommodity of watching in the villages, and that nothing be wanting by her will, she will arise early in the morning to dispatch the business, and which is more to be admired, whiles yet no harvest appeareth which might worthily require the painful labour; Esay mentioneth this desire, when after the fore-shewed great glory of the reformed and much adorned spouse beholding in the Spirit the full conversion of the whole nation, he cryeth out▪ Go thorough, go thorough ●he gates, prepare you the way of the people: cast ●p, cast up the highway, gather out the stones, lift up a standard for the people, Chap. 62. 10. By which doubled words he showeth their incredible desire ofgathering the relics and bringing them into one Church. The vines, grapes and Pomegranates are the elect of the jews, whose prone readiness to embrace the truth is like a mo●t pleasant spring, the elect had tried their winter, which deprived them of fruit and leaves, that they could scarce be known from dead trees.  
The second member of the verse showeth another reason of going into the country, There (saith she) I will give my loves to thee, that it is to say, I will show myself freely to thee that thou mayest delight thyself in my company: for to give one my love honestly and shamefastly, is to give him full power over me, Therefore the glory of Christ's Kingdom shall not be full till this rustication.   

Vers. 13. The Mandrakes give a smell, and at our gates are all manner of pleasant fruits, n●w and old, which I have laid up for thee, O my beloved.  
Mandrake's saith Plini● have a strong smell, but here is no commendation of the sent, but mention is made of it only to show the budding and growth thereof. It is a cold herb drowsy and lateward; it seems it grew in the fields in the land of Canaan, Reuben found Mandrakes in the field, Gen. 30. 14. They are also opposed in this place to those more delicate fruits which are planted near the house, as well for delight as for more easy keeping. The new & old fruits have a plain meaning. An excellent division of the citizens seemeth here to be set forth, whereof some are far scattered in remote colonies, like Mandrakes growing in the open fields; others like domstique milder fruit, which by vicinity or near neighbourhood yield more plentiful delights. Some again are newly fresh planted into the Church, like Mandrakes, cold and lateward herbs springing more slowly, such sh●ll the Jews be lastly called, which shall more lately shake off their drowsiness▪ Some are elder, who shall yield their names to the first calling, and s●end their time in the received truth somewhat before the ●●st shall come in. This shall be a most pleasant beholding to the elders, when they shall see Religion not to decay with the age: which alas, we behold to our grief, as if the fullness of the gentiles did now approach, every later generation in their degrees fall away from the sanctity of their parents. The latter part of the verse teacheth that the spouse shall have a time at length to unlock her storehouses, and as it were in pomp, openly set forth her unmeasurable riches in the exceeding great abundance of her citizens. Thrifty householders do not suffer all things to be used continually and confusedly, but reserve some things for solemn feasts, set apart from daily uses, which they may bring forth as occasion serveth for credit and honesty: So the Church, howsoever she hath oftentimes before declared herself not poor and needy, but sufficient rich and abundantly adorned with all dignity, yet she hath not applied these dainty banquets, delicate dishes and sweetmeats to common and daily diet, but hath reserved them locked up in store for this one solemnity: whereby we may understand the glory of those times to be such as the former ages have never seen.     

CHAP. VIII.  OH that thou werest as my brother that sucked the breasts 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 hand shall embrace me. 4 I charge you, O daughters of jerusalem, that you stir not up, nor waken my love, until she please. 5 (Who is this that comet● up out of the wilderness, leaning upon her well-beloved?) I raised thee up under an apple tree: there thy mother conceived thee: there she conceived that bore thee. 6 Set me as a seal on thy heart, and as a ●ignet upon thine arm: for love is strong as death: jealousy is cruel as the the grave: the coals thereof are fiery coals, and a vehement flame. 7 Much water cannot 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. 8 We have a little sister, and she hath no breasts: what ●hall we do for our sister when she shall be spoken for? 9 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. 10 I am a wall, and my breasts ar● as towers: then was I in his eyes as one that findeth peace. 11 Solomon had a vine in Baalhamon: he gave the vineyard unto keepers: every one bringeth for the fruit thereof a thousand pieces of silver. 12 But my vineyard which is mine, is before me: to the●, O Solomon, appertaineth a thousand pieces of silver, and two hundred to them that keep the fruit thereof. 13 O thou that dwellest in the gardens, the companions harken unto thy voice: cause me to hear it. 14 Oh my well-beloved, ●lee away, and be like unto the roe, or to the young ha●● upon the mountains of spices. 

The Resolution.  
THus ●●●re the preparation of the second c●lling, the calling itself followeth, declared by the wonderful desire of the called, vers. 1. 2. By the mutual love of the Bridegroom, vers. 3. and his everlasting continuance, vers. 4. And such is the princess the younger sister. The other inferiors which accompany this princess are two: one is described coming out of the desert, leaning upon her beloved, and with wonderful zeal, vers. 5, 6. 7. the other is renowned by the great affection of the Sisters, vers. 8▪ 9 and by her own readiness, vers. 10. And hitherto of the Churches severally. jointly, it showeth as well, how carefully the Bridegroom will defend the whole, vers. 11. 12. and what he requireth of the whole, vers. 13. as what the common desire of the spouse shall be, namely, that her beloved would fly hence, and that she at length might be carried with him into everlasting habitacles, vers. 14.   

THE EXPOSITION.  

Vers. 1. O that thou wert as my brother that sucked the breasts of my mother, when I should find thee without, I would kiss thee, yet I ●hould not be despised.  
EVery thing now at length fully perfected, and all the faithful jews fitted into one body of Chr●st, their affection is wonderful, made clear by the Antithesis of the former jews, with whom Christ in times past had to do in the earth, that with wondrous skill, with one and the same labour, he setteth forth aswell the accursed hatred of these, as the willing and ready love of those new citizens. The old jews despised▪ and refused Christ coming in the flesh and showing himself a brother: but there shall be nothing better ●o those, nothing that they shall more desire, then that they may enjoy the favour of his presence whereby that horrible wickedness of despising the Son of God by their elders, may be recompensed by their faith and diligence in holy duties: the old jews sought only his death, but fled and followed him not (teaching in the streets) with kisses, but reproaches. All familiarity with him was accounted for a reproach and blame; Nicodemus constrained for fear to seek private conference with him by night. These shall diligently seek him wheresoever he should be, and finding him shall worship him with great reverence. Neither shall they any whit regard the mo●ks and scoffs of the wicked: the world shall then be of another fashion. These later people altogether unlike to those their wicked elders; Solomon hath most divinely comprised in these words, aswell the wickedness of those former in refusing Christas, the pieti● of those later in embracing him.   

Vers. 2. I would lead thee, I would bring thee into my mother's house, thou shouldest instruct me: I would cause thee to drink of spiced wine, of the fruit of my Pomegranates.  
He followeth the former Antithesis or opposition, for he could not better express the integrity of those which are to be called, then by opposing them to such as were formerly called, in vain. The old jews than sh●t Christ out adores, and desired to drive him out of the Temple and Synagogues: For they which raged so much against others which confessed him somewhat more freely; what would they not ●o to him himself, for whose cause they were so violent against others? (joh. 9 22.) But these people will not only open the gates that the King of glory may come in, but will lead him through the streets, and set him highest in the midst of their assemblies. The same manner of speech we met with before, Cap. 3. 4. which we interpreted of his coming in the flesh; otherwise his mother's house is the Church, as we saw in the first Chap. vers. 17. Thou shouldest teach me. Tremelius referreth it, to my mother which teacheth me. The words bear it: but the Antithesis requireth such exposition as I have made. The jews very much frequented the Temple; they boasted themselves to be the white sons of their mother the Church, but of the doctrine of their brother (the man Christ) there will be great difference between the old and these. They could not abide to hear Christ preaching: these will hearken to his voice only, they will draw their doctrine from this only Well they will prefer themselves no other manner of life and salvation but him alone. Lastly, whereas she will give him spiced wine to drink, thereby he teacheth how far the new people shall differ from the old in cruelty: They mingled him vinegar and gall to drink, Ma●. 27. 34. These shall tremble at such barbarous wickedness, and in, stead of that most bitter cup shall invite him to most generous wine of chaste and fervent piety. Their excellent form and beauty could not be better painted out, then by the opposite deformity of that old and degenerate Synagogue: the fruit of the Pomegranate may be referred to some principal men among the jews, who shall apply all their authority to advance religion, etc.   

Vers. 3. His left hand should be under my head, and his right hand should embrace me.  
The love of the Bridegroom, which resteth most pleasantly in the bosom and embracing of the Church thus settled▪ he shall carry the Bride in his arms, and shall keep her safe and sound from all troubles, as before, Chap. 2. 6. but that the Church was never before so well adorned and protected by the divine power, as in this last renovation according to that of jeremy, Chap. 16. vers. 14. 15. and of Esay, Chap. 43. ver●. 5, 6. The exceeding glory of God's presence, shall then obscure all former memory, how famous or renowned ●oever.   

Vers. 4. I charge ye, O daughters of jerusalem, that ye stir not up, nor awake my love until he pl●●se.  
This betokeneth the perpetuity of this love and condition, as before by the same kind of oath, he always declareth a settled estate of the Church for some long continuance; here are no Hearts and Roes of the field to disturb the peace of the Church, as when she living among enemies, had near her (by Gods▪ just judgement) revengers of their revolting; but now the Kingdom sh●ll be yielded to Christ, for this is the time wherein the stone cut out without hands, etc. Dan. 2. 34. 44. 45. and 7. 27. For in this Kingdom all enemies shall be far removed, or rather taken away altogether; so that the Church shall for ever hereafter live free from fear of them. Then all things shall attain their own ends, and that whole Mystery (Revel. 10. 7. and 16. 17▪ It is finished) which was foretold by the Prophets, for hitherto belongeth their sacred Oracles. Neither do they further mention any notable change, till our Lord shall come from heaven. For this is that fullness, than which nothing can be farther expected on earth, which seemeth to be manifested by this removing of all causes of disturbing the Bridegroom hereafter. Let us then leave the Christian Church of the Jews most flourishing till Christ Translate his hence into heaven.   

Verse 5. Who is this that cometh up from the Wilderness, leaning upon her beloved? Iraised thee up under the Appletrce, there thy mother brought thee forth, there she brought thee forth that bore thee.  
Hitherto hath been spoken of the first younger daughter. Another sister followeth: for by this kind of inquiry we have twice seen a new arising of some Church to be showed. And of this is a double state declared, the beginning in this verse, the progress in the 6. and 7. The name of this Nation which cometh up from the wilderness (me seemeth) may easily be supposed out of other places of the Prophets. As Esay chap. 19▪ 23. etc. wherein he treateth of the calling of the Assyrians and the Egyptians: for though many of either Nation were in former times endued with the saving knowledge of Christ, yet that small number was nothing to this great assembly now spoken of. Hither belongeth that of Ezek. 47. 1, 2. and joel cap. 3. 18. See Numb. 25. 1. Zachary extendeth the limits of this kingdom from sea to sea, Cap. 9 10. and from the 'slud to to the end of the earth, for the pride of Assyria, etc. Zach. 10. 11. Wherefore this Church shall be that whole bordering Eastern Region, Arabia, Chaldea, Babylonia, Assyria, and Persia, and those inmost corners of the East. The waters flowing into these Regions, is the course of the Gospel wherewith they shall be watered; leaning upon her beloved, showeth her great familiarity with him, as lovers are wont to cast themselves into the bosoms of their beloved, and whereas she was raised up under an apple tree, we learned before that the Apple tree betokeneth inferior Magistrates, under whose shadow the Bridegroom covereth his Church, as under Tamarisk and lower trees; the high and lofty Cedars being cut down, Chap. 2. 3. 4. Wherefore the first infancy of this Church, seemeth to be governed by some inferior Officer, who though in the beginning there wanted the chief Prince's authority, yet by his labour and diligence, he shall bring it to pass, that the seed of the truth sown shall spring up into the light, that men may behold it: yet it seemeth more likely that this Magistrate should be given them of the Jews, to whose rule bordering Regions shall obey. And therefore this Church is raised up under an Apple tree, because it shall be ruled by such Government.   

Vers. 6. Set me as a seal upon thine heart, as a Seal upon thine arm, for love is strong as death, jealousy as cruel as th● grave, the ●oales thereof are coals of fire, which hath a most vehement flame.  
Such was the beginning. The progress shall be famous for her marvellous and earnest desire of piety, which is most elegantly painted out in her desire and the reason thereof. Her desire is, that she may be as a seal on his heart and arm, as a note Printed with a seal, whereby the impression of it might be aswell deeply fixed inwardly in the mind, as appear always outwardly to the sight, wherein she desireth that she may cleave to him, as the figure is wont which the Print of the Seal hath made. Most vehement love requires the like again. The ardent desire of love is expressed by most fit similitudes, for saying it is as strong as death, she showeth thereby that none can resist the power thereof, death overcommeth the proudest ones by force, so that it should be folly to contend with her. The grave is also cruel without pity, discourteous and inexorable, who despiseth all supplications, nor is ever filled with prey: it daily devoureth an infinite multitude, and yet always gapeth for new spolies. Neither is jealousy less insatiable.   

Verse 7. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.  
Therefore this love shall be eternal, which neither adversity nor prosperity shall be able to weaken or any whit impair: for the chief scope hereof is to teach us that the light of the truth once kindled, shall never be quenched again in these countries, whereby it manifestly appeareth that here is something expected to be done, and not to show any thing past. Some knowledge of Christ hath overspread the Eastern Countries many ages since, but the floods have overwhelmed it, and the wealth & riches of the world have altogether choked it; for not the least part of true religion hath there been seen by many ages. But at the length by God's mercy the truth shall plant her roots in these lands, which no storm or tempest shall pull up, nor fair allurements shall cause it to wither.   

Verse 8. We have a little sister, and she bathe no breasts: what shall we do for our sister in the day when she shall be spoken for?  
He cometh now to the calling of a new Nation, we said was another of the younger sisters. Our Divines suppose these to be the words of the old Church, and her wishes to us Gentiles. But we have seen this Prophecy many years ago, carried beyond the age of that old Church, and now exercised in the farthest borders of our earthly babitation. Esay seemeth to teach (chap. 19 18. 23. etc.) who this people may be in the latter times approaching; he joineth three nations in a common profession of the truth. The Assyrians, jews, and Aegyprians. Of the jews and Assyrians, hath the Paranymph spoken before, and seems to have reserved the Egyptians for the last, which nation verily embraced Christ many ages since, and was in times passed very famous in Churches much frequented; yet without doubt, the former times are not here respected, but times yet to come, as the course of things sufficiently showeth. It is very likely that their own proper places were certainly given to each one in this song. Neither can it be that such careful order should fail now at the last. Esay expressly coupleth Assyria and Egypt in the society of one Religion: which never happened in times past, when Egypt flourished with true piety: whereunto Assyria was then altogether a stranger. This is especially to be noted, that she calleth Egypt a little sister, exceeded by Assyria only in the latter times, which was but a barren and thirsty land whilst Egypt abounded with full channels. But at length Assyria shall be overflown by a swift stream issuing from the Temple, to whose Rivers the Egyptian Nilus will be a very small fountain. But joel saith, chap. 3. 19 Egypt shall be desolate: and Zacharie, chap. 10. 11. saith, her Sceptre shall be removed. It is very likely that all Muhumetans shall be destroyed there, before those places shall obtain the Kingdom of Christ: but this blotting out of the wicked doth not signify an utter destruction, but a laying the way open to better inhabitants, yielding their power and authority to Christ his government. Esay mentioneth the foregoing calamity and forthwith their following happiness, whilst he giveth the knowledge of the language of Canaan to five Cities, chap. 19 17. He sheweth why it is called a little one, by bounding that Church in so few cities.   

Vers. 9 If she be a wall, we will build upon her a palace of silver, and if she be a door, we will enclose her with boards of Cedar.  
A wall before, Chap. 5. vers. 7. was the safeguard of the Civil Magistrate: and they which executed that office were called keepers of the wall: compare it with Chap. 6. 9 it seems here to signify the same. As if she should say, If the Civil governor's will yield their helping hand to build up and defend the Egyptian Church, they shall not want our ready aid, that they may do that with the more dignity. The Gates in the Wall are the Ministers themselves, which make an entrance for others into the Church. As the new jerusalem, all closed with walls, hath twelve Gates, inscribed with the names of the twelve Apostles, Reve. 21. 12. This is then the meaning thereof. If she shall be naked, and without authority of the Magistrate, so that she must be gathered and preserved by the only trust and industry of the Ministers; Then will we every where fence these gates with Cedar boards, so that they may be fitted against force, not feeling any worm-eaten old age For then shall the Church flourish with such Authority, that she shall not only help herself, but also her far remote Citizens.   

Vers. 10. I am a wall and my breasts like towers, than was I in his eyes as one that found peace.  
The consultation and decree of the sisters hath discovered the beginning of this Church. She showeth the proceeding in her own words. For answering their carefulness, she showeth herself furnished with those ornaments which they were afraid she wanted. Verily, not altogether destitute of the civil power, but somewhat fenced with the aid thereof as with a wall and Bulwark. Also her Breasts from whom milk is drawn for the Children, though in the beginning they were so small, that they seemed altogether none, yet now they were grown to that largeness that they might be worthily compared with Towers. This peace which she speaketh of is that Marriage (as it seems) which her sisters before pointed at, and is elsewhere called Rest, Ruth 3. 1. As if she should say: after that my breasts waxed ripe or embossed, I found that pleasure in Christ, which Maids are wont to enjoy in Marriage.   

Vers. 11. Solomon had a vineyard at Baalhamon, he let out the vineyard unto keepers: every one for the fruit thereof was to bring a thousand pieces of silver.  
Vers. 12. My vineyard which is mine is before me: thou (O Solomon) must have a thousand, and those that keep the fruit thereof two hundred.  
Hitherto of the new Christian Church, as it was distinguished into divers members, into the elder, and the three younger sisters, whereof the first is a Princess among the rest▪ Now followeth that which is common aswell on the behalf of the Bridegroom as of the Bride: that of the Bridegroom is twofold. A care, and a Precept. The care of the Bridegroom towards the Universal Church is excellently declared by a dissimilitude taken from Solomon: Solomon let out his Vineyard to others, and received a large yearly▪ revenue from his Farmers: But I (saith the Bridegroom) will take care of my vineyard myself. I will not hire it forth. And the fruit which I shall receive, will be far larger than Salomon's. Much good do it him with his profits, I do not envi●him. Yet are they not to be compared with mine. Neither is it a new thing for Kings to hire out to others that which exceedeth their household store. Morcerus interpreteth the twelfth verse as spoken of the Bride herself, like as in the first Chapter and sixth verse she saith, She was made a keeper of the vines, and so she might be now again, except perhaps for ill luck's sake then, the Bridegroom himself will hereafter undertake ●his care (See Esay 65. 22, 23▪ etc.) lest the peace of the Church should afterward be disturbed by some such like negligence.   

Vers. 13. O Thou that dwellest in the Gardens, the Companions harken to thy voice: cause me to hear it.  
This precept teacheth to what employment the Bride would give herself for ever: They being subdued which durst to mutter against her, and all things settled in most calm peace. We have often told you that the precepts of this Song are prophecies of common affairs. The bride is said to dwell in the Gardens after the same manner as before, Chap. 4. 12. when by Constantine's Authority she was fenced by the safeguard of the Civil Law, but▪ in those last times the Magistrates over all, especially in the new collected Congregations, sh●ll bend all their force to defend the Ch●rch; herein only this sh●ll differ from that, because the first garden was closed with one wall, their whole affairs administered by one man's rule, this new Garden (as also that restored, Cham 6. 1.) shall be divided with many enclosures, for the variety of Precedents which shall govern in several provinces. As concerning the Precept. The companions that harken, are all the Citizens of the Church, for then the Church bringeth it to pass● that the Bridegroom may hear Her fellows, that is, her citizens and particular Congreg●tions, when she sincerely delivereth the right way to believe in Christ, and to worship God, ●o that from her most wholesome instructions, sins may be acknowledged, mercy implored, goodness preached, and God in the end may receive his due honour. This is that voice of the Companions, wherewith the Bridegroom shall be delighted, which from that time sh●l sound in the Church for ever, and which voice the Citizens learn to pronounce, listening to the doctrine and instruction of the Church their Mother.   

Verse▪ 14. Make haste▪ or fly hence my beloved▪ and be thou like to a Roe▪ or to a young hart upon the mountains of Spices.  
It is the common desire in the Bride's behalf, which is delivered in this verse, for the Universal Church breaketh forth into these words, that the Bridegroom should fly away into the mountains of Spices▪ What? is she now weary of his presence, whom with such labour, she before sought being absent, that sh●e should so soon command him out of her sight? No, but when the Spou●e earnestly desireth that her beloved would fly out of the garden into the mountains of Spices: it is as if she should desire▪ that leaving the earth he would return again to the heavenly fortress for that mean the Mountains of Spices. No● that she wishes (being alone and deprived of his embrace) any longer to stick in the filthy dregs of this world: but that she earnestly desireth to fly hence herself together with her beloved, and to come to the inheritance laid up for the Elect in heaven. For she (one of the Sisters) which even new desired that she might be ●ixed to his heart▪ as a Seal, could not endure this divorce, to tarry ●ere behind him. This is all one with that of Saint john, Rev. 22. 20▪ Come Lord ●e●us; differing a little in words. Io●n requesteth that the Bridegroom would show himself to the world in the most glorious manifestation of his Majesty▪ which is now covered from the eyes of the world at the right hand of the Father, and so at length would put an end to all things. The Spouse desireth that this Beam, how brigh● soever, which sh●ll then shine in the earth, would as it were collect his light, and withdraw itself into heaven. Either of them wishes the e●d, but he defineth it by coming from Heaven: she by departing from the earth. Either of which we expect, the coming first, the departure after. Hitherto goeth this divine Poem, but pointeth not out the last moment of time. It is sufficient that it setteth forth the condition of the last Church more distinctly and exactly, I suppose, than any other part of the holy Scripture. Many large and pleasant Prophecies do aim at the calling of the jews, but here almost all set up their mark: but of the other Sisters coming to the truth by her help, they make a more obscure and general mention, yet out of this interpretation it may be understood how false they are, who set down the end of the world at a certain year out of some limited number in the Scriptures, especially if they compare this Prophecy with the Revelation and Daniel. For that Resurrection, Dan. 12. and Rev. 20. 12. Also that, It is done, of the seventh Vial, Reve. 16. 17. appertaineth to the calling of the jews▪ So that where we ex●ect the end of the world, there we find the beginning of a new Church; which is not like to be for a day or a week or a short time. The Angel expressly affirmeth to be far and wide spread, Rev. 20. 5. 6. And giveth it a thousand years after the first Resurrection of the elder sister. Now seeing the Church of the jews shall begin to flourish about 400. years after that Resurrection, 600. years at least shall be left wherein she shall reign here upon the earth▪ but how▪ long after, he only knoweth, who knoweth all things. I can light upon no mark or token of time that may give even the least conjecture; Daniel saith, after the destruction of the Turkish Empire, (which shall be destroyed by Conversion of the jews) a space shall be given for the rest of the Beasts to live, even for a time, and a time appointed. But this space is neither expressed, neither perhaps shall the end of the World be joined with the destruction of the remnant. That therefore which hath troubled many, as if that certain limiting of time which offereth itself in the Revelation and elsewhere, should bring us to the end of all (repressing or mollifying the words of Christ, Mar. 13. 32. by interpretation) may hence be delivered from this fear, for all those accounts end, either in the jews Conversion, or if they go a little farther (whereof I find only two, which I have spoken of before) they rather show within what time the end shall not be, then at what moment it is to be expected. Wherefore that of Christ remaineth without doubt, in the same meaning as the words do properly show: The Angels themselves know not the very last day. We verily believe this day by faith, and have many tokens of its drawing near, but I suppose we fail of any account that may bring us to any near knowledge thereof. If any think I have opened a window to security by removing the bounds of it so far off: let him know if the shortness of this life and the end uncertain move him not, neither will the nearness of this day move him any whit at all. What matter makes it whether Christ himself come to judgement in the sight of all men, or thou be drawn to judgement at his Tribunal Seat? or oughtest thou not be careful of thine own end, unless the end of the whole world do accompany it? Let the wicked be filthy still, yet this thought will easily shake off security from the godly, though this revealed truth may not a little bridle the tongues of the wicked, which draw all things into doubt, whiles they read of fixed terms in some men's works, and by use learn them to be deceived by conjecture. As if the error of blind man (and such verily are the sharpest sighted in Divine Matters) should be a sufficient Argument to subvert the truth of God. We may be deceived in obscure things, and not plainly delivered to us of purpose, yet the Divine Truth doth neither deceive, nor is deceived, as they too late shall find, which have despised it. But let this be an end of this plain exposition.    

A Prayer.  
EXceeding praise be to thee O merciful Father, together with the Son and holy Ghost, which hast so much respected our infirmity, that thou hast vouchsafed to inform us of things to come even to the last end. Whereby, and by the use of times passed we may be confirmed in thy truth, and not run headlong into unforeseen mischiefs in the knowledge of things to come. Let not this knowledge vani●● without fruit I beseech thee, but bestow the comfort thereof upon thy Church; that she looking into the glory of thy Children may despise all the troubles and deceitful delights of this life, and may constantly proceed to that mark for which the Crown is laid up in Christ Jesus. To whom with thee O Father, and with the holy Spirit, ●e all honour, praise and glory for ever and ever,  
Amen.     

The Pope's SPECTACLES Or his CLJMACTERJCALL year calculated in August, Anno 1623.  
Brief Notes out of several Expositors of the Revelation, touching the rising and fall, progress and final destruction of the Enemies of the Church: with some other observances out of divers writers.  
St. John wrote his Revelation and sent it to the seven Churches in Asia minor, now called Anatolia.  
He wrote it Anno 97. as Eusebius saith: in 99 as Irenaeus saith. He died under Trajan, 109. as most say; But Jerome and Nicephorus say in 100  
This Prophecy is of things to come, and not of things past, as is well observed by Master Brightman.  
It is to be observed, for the better understanding of this Prophecy, what names and Titles the Revelation giveth to the adversaries of the Church, which are as followeth.  
The first and last adversaries are called a dragon; an open and perverse enemy to Christianity, which were the heathen Emperors, and now the Turks, as the best expositors understand it.  
The second and third after the Dragon are two beasts, the first out of the Sea, the second out of the earth.  
The fourth is called a Whore and Babylon, chap. 17. 1. and 5. Also that Whore is called the great City, etc. which in Saint john's time was only Rome.  
The Dragon the first Adversary was destroyed by Constantine the great in overthrowing Dioclesian, Maxentius and Maximinian Anno 311. he began his Reign Anno 306. or 307.  
After the overthrow of the Dragon, a Beast ariseth presently out of the Sea: which Brightman expounds erroneous doctrine, so likewise hath he Ecclesiastical Government. And in Constantine's time Rome was called the first Sea, Constantinople the second, Alexandria the third, Antioch the fourth, and Jerusalem the fifth. And so the Romanists at this day style the Pope's jurisdiction.  
The other beast riseth out of the Earth, which is the Pope's spiritual and Temporal power, or rather his dear friends, the Antichristian Emperors; because it is said verse 11. that this beast ca●●●th all that dwell in the earth to worship the first Beast, which is the Pope, for they were his first builders and are his chief pillars, etc.  
He is likewise called the Beast which was and is not, Chap. 17. 11. by which is meant the Roman Empire, in the West, which lay void three hundred twenty five years, from Augustulus, to Carolus Magnus.  
Also, the Beast was taken, and with him that false Prophet which wrought miracles, etc. Chap. 19 20. which seem to make them to be two distinct persons.  
Thus also is Rome plainly described to be set on seven hills and ruling over the Kings of the earth: which make Bellarmine and R●bira both Jesuits to confess that Rome is the Whore there meant. Rome also maintains Idolatry and Superstition in her Religion, Government, and Policy; which in Scripture is called Whoredom: then the Pope is not the Whore, but one of the Beasts or Bawds rather (if you will) to the Whore. For example; he maintains Stews in Rome, yielding him yearly 40000. Ducats, and receiveth yearly of Courtesans 50000. Ducats, and granteth dispensations to his Cardinals to use Sodometry in the three hot months of the year. I would know of any jesuit whether the Pope can pardon a sin before it be committed etc. As he did H●nry the 8. to marry his brother's wife: the King of Spain his Niece: the Arch-dutches, Albertus, whom she might call, Brother, Uncle, and Cozen. And so I leave it to the indifferent to judge, whether he be the Whore, the Beast, or a Bawd.  
The Whore is said to sit upon a Beast, Revel. 17. the Pope is this whores only stay and prop, (quis nescit?) And so junius Napier and Brightman take it: but Downam thinks it meant of the German Emperors, whose punishment and destruction is described, Chap. 17. and 18. vers. 3. and 4.  
In the thirteenth chapter it is said that the first beast is wounded and healed by a Dragon, before the arising of the second Beast; which Dragon some say was Athaulphus that wounded Honorius the Emperor, Ann. 414. Others say Odoacer, who overthrew Augustulus the last Roman Caesar. Another (viz. D. Forbes, now a Bishop in Scotland) saith, it was Theodoricus the Ostrogoth, Ann. 476. Others Alaricus a Goth that sacked Rome, Anno 541. These were all heathen Kings, and therefore accounted among the Dragons, whereof one healed the first Beast, viz. the Pope. Quere.  
After this Rome was under the exarchs of Ravenna 197. years, which were Christians; then under the Lumbards' 56. years, which at first were heathen and after Arrians, and had but a part of the Empire.  
In this time the Visigothes ruled in Spain, the Aleins in Guines and Gascoine, the French men in the residue of France, the Vandals in Africa, the S●xons in Britain, the Ostrogoths in Miso and Hungary, the Herules and Turinge in italy and Rome. Only the name of the Empire remained with Zeno in the East. Transamundus King of the Vandals in Africa banished 220. Bishop's Ann. 459. About the time was great alteration of States and Kingdoms; Carolus magnus overthrowing the Goths and Vandals with Alaricus and the Lumbards', was by Pope Honorius made Emperor of the West, Anno 802. (M●lancthon and Lanq●et)  
So from Augustulus to Carolus Magnus the Empire was void, 325. years, wherein saith Eraesmus, Antichrist was to arise. Downam, Napier and Brightman, say he rose when Constantine removed the Empire (out of the way) to Constantinople; It is true, than the whore conceived the monster, but she bore him in her womb 35. years, before she brought him forth to the fight of the world, 2. Thess. 2.  
He that withheld was taken away by Constantine, (311) when he overthrew Dioclesian, Maxentius, and Maximinian the last of those Dragons: neither is he there said presently to appear or be borne into the world, Chap. 13. 11. and 12.  
The second Beast after his rising, causeth the earth and them that dwell therein to worship the first Beast, whose deadly wound was healed. These were the Emperors: as Phocus, who gave the first title of universall-Bishop to Boniface the third, Bale saith, he was a Britain first named Wenefridus, Anno. 606. Pepin and Charles the great, who gave great revenues to Leo the third. But these were of the Race of the second Beast▪ and not of the Dragon. About 100 years after the death of Charles the Roman Empire came to Otho the first German Emperor, Ann. 9●6. After in 996. the Eel ctors of the Empire were ordained, by Pope Gregory the seventeenth and Otho the third.  
Neither were Boniface or Le● the first Beast as some take it, for the two Beasts were bred and born long before, as hereafter will plainly appear.  
Thus much shall suffice to distinguish between the Dragon, the Beast, the false prophet, and the whore, Rev. 20. 2.  
The Dragon called also the devil and Satan is bound for 1000 years▪ his first binding by Constantine continued until Zadok the first Emperor of the Turks: which was 1310. This dragon began to breed, Anno 1051. but was not of full growth until Ottoman the first Emperor, Anno 1300. Then the Dragon and Satan compassed the tents of the Saints and the beloved city, Rev. 20. who were the Christians. In this time the Christians recovered again jerusalem, and held it 92. years, Chap. 11. 3.  
The two witnesses 〈◊〉 and their corpses lying in the streets of the great city unburied three days and a half, is expounded by Brightman to be the decree of the Council of Trent, the Pope and Charles the fifth, dated the eight of April 1546. Calling the scriptures a dead letter, as Pope Innocent had before decreed. And so the scriptures were but as a dead corpses, for the space of three years and a half, (Sleydan) until the coming of Mauritius, and the men of Magdeburg, who made the said council to ●●ie the ninth of November 1549. This council continued by fits 17 or 18 years. The Emperor with the consent of his brother Ferdinando and the Princes of Germany suffered the Scriptures again to be read in their mother tongue by a decree at Ausburg the seventh of October 1555. when the two witnesses were set again upon thei● feet, Chap. 11. 13. And then the tenth part of the city is said to fall, which was England, Denmark, Swetia and a great part of Germany fell then away from the Romish Religion or sea.  
Napier takes it to be meant of the council of Constance, which began Anno 1414.  
These two witnesses are to prophesy 1260 days clothed in sackcloth, which are so many years, and then they are to be slain. Wherefore they must not begin at Constantine's time, as Napier and Brightman suppose, but a little after his death at the Council of Ariminum: where above 200. good Bishops opposed the multitude of the Arrians. Lanquet saith it was held, Anno 361▪ Melan●thon 362, from thence the 27 of September, it was removed to Sele●cium. From whence (adding 1260 years) it will fall out to be about 1620 or 1621. About which time was the loss and fall of those two famous Churches of Bohemia and the Palatinate: or if you will, the great afflictions that fell on the two Churches of France and Germany, which caused a great rejoicing among Papists in all places. But if I might see them upon their feet again either in Anno 1624. or 25. I shall be confident it was meant of them.  
Parker who wrote upon the cross, and died at Frankford, saith (by learned Brightmen leave) that by the Angel pouring out his vial on the sun▪ is meant some great affliction to fall upon some Church. And the Angel showing john the destruction of the whore out of the wilderness, meaneth that he which shall destroy Rome, his country must be first made a wilderness, which he saith is some Protestant or Lutheran State, Chap. 12. 14.  
The time, times and half a time, must agree with the sixth verse of the twelfth chapter, where the woman is fed in the desert 1260. days, which make three years and a half.  
Also they say it was the custom of the Prophets to account years by months, weeks and days, as Num. 14 34. Eze●h. 4. 5▪ 6. The 70. weeks in Daniel must of necessity be 490. years. 40. days and Nineve● shall be destroyed, jonah. 3. 4. which came to pass just 40. years after, by Cyaxares. And thirteen years before the desolation of jerusalem by Nabuchadnezzar. Eusebius, Of the times of the alteration of States.  
Nineveh the Imperial city of the Assyrians was distant from Jerusalem north-east 648. miles. And Anno mundi 3238, and before Christ 730. Merodach a Chaldean slew Senacharib and his son Asarhaddon, and made the Assyrians subject to the Babylonians, Babylon is 680. miles from jerusalem towards the east. About 536. years before Christ Babylon was taken by Cyrus. And so the Empire of the Babylonians came to the Persians. Persepolis their chief city was from jerusalem, 1240 miles towards the east: about 302. years before Christ Alexander magnus overcame Darius and translated the Empire to the Grecians. Their chief city Philippi was distant from jerusalem) 954▪ miles' north-east. A little before Christ's time Iuli●● got th● name of Emperor: but it was settled in August●● at the birth of Christ. So much of the s●cond of Daniel.  
1. In the eleventh chapter, the two witness prophesy clothe● in sackcloth 1260. days.  
In the twelfth chapter, the woman is nourished in the wilderness 1260. days.  
2. In the eleventh, the holy city shall they tread under foo● 42. months.  
In the 13 th'. power is given to the Beast to domineer 42. months.  
A time, times and half a time is expounded three years and a half. Three years and a half contain 4●. months, which make 1260▪ dries; thirty days to a month.  
Now for the time of the fall and destruction of the enemies of the Church.  
By the account of Napier it shall be, Anno 1639. Brightman faith before 1650. These two begin at Constantine's time.  
But I crave leave of these two worthies to begin 35. years after theirs, my reasons are; Fi●st, they take the man▪ child to be Constantine, and so do I, but it is plain in the text that he is first taken up to God before the woman's flying into the wilderness, which came not to pass until 23. or 26. years after the death of Constantine. Secondly, in his time the Church most flourished and had no cause to hide; But Con●●anti●●● b●unty and leaving Rome to the Pope's government was the cause that presently Rome grew proud and turned to be the great whor●▪ ●or (committing fornication with errou● and ambition) ●he conceived and brought forth two sons that wer●▪ Beasts: yi●▪ Constanti●● Emperors and Liberi●s Pope both Arri●●s. These are the fathers and Grandsires of the two Breasts▪ viz. of all the Antichristian Emperor and Pope's following. So that it was error and persecution which caused the Church to hide her sel●.  
The greatest difficulty is to know the time when the woman's flying began: to free my sel● from envy and ●avill of Papists and Protestant's I will begin at t●e Ar●ia● counsels. And I will begin my computation at the horrible decree and council of Antioch, Anno 365. And add to it 1260 years, the time of the woman's hiding i● the wilderness (and the Beasts time of Domineering) it makes 1625. At the end whereof I hope the woman or Church sh●ll come forth as a virgin and Bride trim▪ d for her husband, and see all her enemies trod under foot: which I pray God the father of all mercies and the God of all comfort to grant, etc.  
But I know many will say, my calculation is incredible, considering the Popes and the Emperor's late prevailings, together with their and the King of Spain's power. I answer: The whore's plagues are to come upon her at a day, Chap. 17. which may well be understood of a years warning, or upon a sudden.  
Also if Babylon be and were an Antitype of Rome, as it is apparent; Babylon was of an incredible strength and greatness. The walls were 50. cubits thick and 200 high, and 380▪ furlongs in compass as Strab● saith, which makes 48. miles. The river E●p●●ate● ran thorough it. The first founder was Nimrod▪ like Romulus, branded with the most perspicuous note of cruelty: compelling his vassals (like the Pope) to worship him with divine worship, and after his death to be honoured for one of the principal gods by the name of Saturn. (Chap. 18.) And ●f Rome's destruction be described by the name of Babylon: and Babylon was destroyed upon a sudden, when they were secure. Belshazzar was merry in his cups. The same night the city was taken destroyed: and so may the Pope for any thing I know.  
And if any ask, by whom it shall come to pass. It is said, Rev. 17. that there are ten horns, which are ten Kings, who shall hate the whore and make her desolate. If any demand who these ten Kings are, let them read Maxwells' jury of 24. Prophets, whereof twelve ●re canonised by Popes for Saints, Bale reckons them seven in England, one in Sc●tland, one in Ireland and one in Wales. These saith he shall hate the whore and make her desolate.  
But I will cite two or three of Maxw●lls Prophets which are most to the purpose.  

First Paulus Secundus and Grebnerus of Misma the German Astrologian.  
He foretelling divers strange things which have since come to pass. As the destuction and dissipation of the Spanish fleet in 88 The murder of Henry the third of France: the preferment of Henry the fourth to the crown. The besieging and winning of Grooning in Friezland and the death of Philip the second King of Spain in his Sericum mundi filum. He also doth deliver that the Lion having the rose and the lilies on his arms shall utterly destroy the Pope: so that afterward there shall never be any more Pope.  
Thus far Maxwell out of Grebnerus.  
This that follows of Greb●er●s is taken out of the Original, in Trinity Library, Banner. 173.  
The Roman Sceptre and Diadem being laid down or taken away from the house of Austria by fatal necessity, being oppressed of the Germans, and Foreigners, French, English, Danish, and Swevians, flocking and flowing together hence and thence. Whence shall a horrible, bloody and most sharp battle arise, wherewith all Europe (being grievously shaken) shall tremble: and being sundry ways rend and wasted, it shall be obnoxious to notable mutations and changes. To this battle, (and to the making of eruptions into the provinces of the Pomeranes, Megapolensians, and Danes) the King of Swevia of that time shall be invited and drawn by the writings of the Legate of the Roman Sea: to which, if he shall obey, he becomes the nearest Companion or fellow of War: but evilly and unluckily, by that propinquity or nearness. Wherefore I counsel him to leave Suevia in that state he had received it. So himselve, his stock and Posterity shall quietly and peaceably enjoy it, being content with their own condition: Wherewith they do Govern, they shall preserve▪ their Nation and Subjects, and keep them bo●nd to them in duty. But if he shall determine▪ with his heart to persuade his people, and to draw them from the way, the Lord shall take him away by death. And so of or from a Charles, a Great Charles reigning, is made, who with great success and fortune shall rule the Northern people, and as an Enemy fight luckily with hi● Navy against the Spanish power and Tyranny, and their Navy or Armado. And together with other Christian forces conjoined shall fight stoutly and fiercely. But God doth call out of this life the Popish wife of the King, from whence the Roman High Priest shall conceive great ●errour, which shall the more m●rease and press when Charles the King himself shall oppose Antichrist, and be adverse unto him, and shall join his forces to the Bands of the Germans and other neighbours, and oppugn or fight against the Spanish Diadem▪ And then the Swevian shall use his Navy with most happy success, and his people by Land, and by Sea, against the Enemy.  
Bohemia doth fe●le tumults and warlike noises, with a great falling away of her people. At that time, the last Caesar of the house of Austria, shall put on the nose of the Elector of Saxony, Spanish, sra●dulent, deceitful, flattering▪ and treacherous Spectacles. The nature of▪ which spectacles at last he knows and by experience is taught, that these spectacles of the house of Austria, are colloguing or flattering and glorious words, wicked and treacherous practices. And if he go on further to give credit unto them: he shall cast headlong himself, wife, and children, and all the confederates of Christendom into pernicious destruction, whence the Pope of Rome shall take up a great laughter. But the Lord doth raise up an Elector which shall throw down and raze out the Roman Antichrist with all his members and aiders.  
In this violent, headlong and Sea-tumult, and in the song of despair of the Roman Caesar, the Exiles of all the Kings and Princes of Europe; the Bavarians, the Bohemians, Burgundians, and Portingalls. shall be restored to their former estate. And a noble and stout Bohemian Lord doth possess and recover his jurisdiction.  
They that have not seen the destruction, the meeting together of Arms, and the dissipation: these being expelled, shall plot or seek their recovery. And the heirs of them shall contend and labour, that by the bounty of the last Emperor of Germany they may be set again in the place of their Ancestors.  
There ariseth now a fortunate Bohemian Zisca for the Bohemian War. And a certain German Zisca, most powerful and famous: who shall bruise and break the heads of the Jesuits in Germany. He shall drive and banish them out of Bohemia and Austria, and shall subdue to himself the Bohemians and all that thorough Austria and Pannonia even to Constantinople, and all those people. And therefore it is meet and just, that a glittering and precious golden crown, burning, be set on the head of this Teutonicall or German Zisca, or on the head of the Stork, who being a great and stout Warrior doth come forth out of the stock of Mars.  
And he shall be called a worthy noble man. He shall ruse victoriously, which shall do these famous things and happily finish them with his other Captains of Zisca. After these changes, a subtle exercised interpreter of the Revelation of Saint john, may more easily understand, and more lively decipher the same, the ninths being passed by little and little between the 606. There shall be a more lively explication of those things which Ezechiel and Daniel have Prophesied of the last Act of the age of the world.  
Paulus Grebnerus his silken thread of the world perfected at Magdeburgh. Anno. 1574.  
This book was found in the Closet of Queen Elizabeth at her death by Doctor Nevil, etc.  
Also a Prophecy of Capistranus in the Records of Canterbury.  
The Lion of the house of Burgundy having got the Empire, will seek to build a sure nest for his young: but it shall not be▪ for there ariseth a certain grave and constant man, near Aquisgrave of the Rhine, who being chosen, shall restore the Apostolical discipline. And in the third incursion of time shall prevail and do great things, and there shall be of his race to the day of jadgement.  
This Capistranus was a Franciscan Minorite Friar, and prayed for the Soldiers under Huniades at the siege of Belgrade by the Turk Anno 1454. saith Symonds, fol. 224. He is also one of Maxwells' Prophets.  
Also Nostrodamus saith▪ that Rome shall be ruled by her old Brit●nish head.  
Those 10. Kings which were to rise with the beast and gave their power to her, and which shall also hate the Whore and make her desolate. Bale reckons them as before, seven in England, the other three in Wales, Ireland, and Scotland. These, saith he▪ rose with the Beast, and first gave their power to the Beast, and did h●m homage, paying him Peter pence as a service. This was Anno 433. This kingdom was afterward reduced into a Monarchy by Aluredus, Anno D●m. 687.  
But I rather like Grebnerus judgement, who reckons them thu●▪ The French, the English, the Danes, the Swetians and the Germans; for they begin to combine prettily together at this time.  
Savanorolla saith that one should come over the Alps like to Cyrus, which should subvert and destroy Italy and Rome. He lived about, Anno 1496. saith Lanquet.  
FINIS.