Commentary on the Old Testament Volume 2-4, Biblical commentary 6 · the Song of Solomon · Chapter 4
CHAP. IV.
THou art faire (my Love,) thou art faire, thou hast Doves eyes within Vers. 1. The Bridegroomes fif…h speech.thy lockes, thy haire is as a flock of Goates, that appeare from mount Gilead. See a like passage to this before, chap. 1. 15. but here Christ more at large commendeth his Spouse, the Church, or Congregation of Converts, not only by her eyes, but her haire also; 3 Her teeth. 4. Her lips and speech. 5. Her temples. 6. Her neck. 7. Her breasts, ver. 3, 4, 5. Of the neck also, and cheekes, it was spoken before, chap. 1. 10. It seemeth therefore to me, that this speech is particularly directed to the Church of the Jews, to be afterwards converted, as it was at the first begun with the Church of the Gentiles, which first imbraced the Faith, for why else are the same things in part spoken over againe, but for the coming in of the mother Spouse, which had kept out of the pale of the Church so long a time, but now coming in also, great is the joy of the Bridegroomes heart, and to rejoyce together with him, for this are the faithfull of the Gentiles called upon to behold it, Chap. 3. 11. And as this Church had, vers. 9, 10. praised Christ under the name of Salomon, by his chamber, pillars, Chariot, and love; and vers. 7. 8. by his Bed strongly guarded, vers. 7. 8, so now he praiseth her, from the beauty and comlinesse of all these parts, which be seven, a number of perfection, to denote more perfection of grace in the Church of the Jewes, which shall be, then ever hath been in the Church of the Gentiles, for which cause for cheekes, neck, and eyes, only three spoken of touching her, seven are praised in this Church.
1 Her eyes, which be the lights of the body, for which also the Church of the Gentiles is praised in common with her, and yet it is to be conceived that the light shall then be more then ever yet it hath been, for so Isaiah saith, The light of the Esa. 30. 16.Moon shall be as the light of the Sun, and the light of the Sun seven-fold. And reason tels us, that Prophesies being accomplished, which were darke before, and but guessed at, are now made so manifest, that all men may see into them, as into things set in the light.
2 Her lockes and haire, within which be her Doves eyes, by which words her chastity is commended, as before hath been said; but it is to be noted, that Hebr. it is foreign from within, or besides, which Ainsworth will have to be understood of haire bound up within a covering put upon it, as womanly mode…y Ainsw.requireth, and to betoken her subjection to her Husband; and for further proofe 1 Cor. 11.he citeth ver. 3. and chap. 6. 7. and Esa. 47. 2. in the last of which places the daughter of Babylon being in misery is bidden to uncover her lockes, implying, that before they were covered, when she was decently dressed up, but now to make her selfe fit to goe to Mill and grinde there, or to doe other workes, she must uncover them; but hereby is nothing else meant, but that she should now have no joy to trim up her selfe, as in the times of her prosperity past, but should let her haire, which is a womans ornament, hang remisse-ly down about her face and shoulders.
But that it is not meant, that the woman, which is the Spouse of Christ, covereth all her haire, so as that none is seen, no not as is most decent for her, appeareth by the next words, Thy haire is as a flocke of Goates, that appeare from mount Gilead; for if it be all covered, how doth it appeare? and if her eyes be within her lockes, and these lockes have a covering above them, under which they be close bound downe, as upon the head, she were represented blind-folded, and so a chiefe part of her beauty, lying in her eyes and fore-head, should be hidden: to say nothing of that part of her beauty which lyeth in her haire; for the third verse here following and Chap. 6. 7. nothing is here or there said, but her temples within her lockes, implying rather lockes hanging over her temples on either side, then tying of them up, and covering them. For that which is alledged touching a womans being covered, to shew her subjection, it is meant only of a vaile covering her head, and face, both in the Congregation, as modesty requireth her beauty being thus kept from the sight of their eyes, that are ready to behold vanity, and to be insnared herewith.
The vulgar for these words, Thou hast Doves eyes within thy lockes, hath it thou hast Doves eyes without that which lyeth hid within, expounded by Gregory thus; Thy carriage outwardly is honest and blamelesse, but within thou art Gregor.much more faire, because there is none evill intention in thy minde. But in this exposition the word foreign in thy lockes, is left out, and therefore the first is to be preferred. Yet if it be supplied thus for the word left out, as for thy lockes, thy haire is like a flock of Goats, we shal not goe from the meaning. Having spoken of her eyes, he proceedeth to her lockes, and haire, but in the former words, besides that which is within, the Hebrew wil best bear it, only the word without is redundant. But what is meant by the lockes, or haire, he wel setteth forth in the next words, Thy haire is as a flocke of Goates, that appeare from mount Gilead, saying, What be the Churches eyes but Preachers, who be as eyes to the Congregation? and what her haire but the people, adorning, and beautifying them, when they receive the Word taught by them, into beleeving hearts, and as need requireth testifie, and seale it up with their bloud, for which they are compared to a flocke of Goates appearing from Gilead; That is, being interpreted, The heap of testimony.
And the Martyrs for their great numbers in the primitive Church, who thus gave testimony to the Gospel, are likened to a flocke, and all of Goates, which be cleane Beasts, and therefore appointed for sacrifice, because they both chew the Cud, and divide the Hoofe, and so are fit to set forth the faithfull, that doe both by Divine meditations, and dividing between things temporall and Spirituall, despising them in comparison, and highly prizing of these, being also sacrificed by being burnt in the fire, for Christ his sake; yea, and all true Beleevers are aptly by them set forth, because they also offer themselves up in sacrifice to God, by mortifying their sinnes as members of the Old man, which is done, when against Rom. 12. 1. Col. 3. 5.their corrupt nature, to their great paine, for the present they leave them all, in so doing they cutting off, as it were, their right hand, or foot, or plucking out their right eye, as our Lord speaketh.
The place here named Mount Gilead, stood in the most fruitfull Country of the Gileadites, that were of the halfe Tribe of Manasseh on this side Jordan, and therefore a place of fat and faire Cattell. And this is a great Decorum indeed (as a womans faire haire to her) to Preachers, when their Flockes thrive in like Note. manner under their feeding with the Word, and are well liking; Paul called some Phil. 4. 1.under his hand, who were such, his Crowne and rejoycing, and of that Church which is not such, but the members thereof are like an Heard of Swine, for Drunkennesse, and Sensuality, or an hole of Foxes, for fraud and deceit; or of Conies, keeping in the holes of the earth, through covetousnesse, or an Heard of Lions, or Tigers, for cruelty, the Minister, or Ministers can have no joy, but may well bee ashamed: yet the evil finally coming hereof shall not be to them, but to such obdurated Hearers, as is taught both Ezek. 3. Heb. 13. 17. and Esa. 49. 4.
Justus Orgel. expounds appearing up from Gilead, of the heap of testimonies in the Scriptures, whereby they come to beleeve, when they heare them preached, and set forth.
Thy teeth are like a flocke of sheep that are even shorne, which came up from Vers. 2.the washing, whereof every one bare twins, and none is barren amongst them. Here thirdly, Christ commendeth his Spouse by her teeth, whereby the same Gregory also understandeth Preachers, who, as a Mother with her teeth cheweth Gregor.the Childes meat first, and then putteth it into the Infants mouth, for the nourishment thereof; so he prepareth by chewing, through meditation, the bread of Life for Gods people, for the nourishment of their soules.
And they are said to come up from washing, because they have been first Baptised into Christs faith, and each of them bringeth forth twins; That is, soules converted, by their teaching of both peoples, Jewes and Gentiles; for unto a woman in travell Paul compareth himselfe, saying, My little children, of whom I travell Gal. 4. 19.againe in birth, till Christ be formed in you. Or they are said to bring forth twins, as Justus Orgel. hath it, the love of God, and of man, first in themselves, Justus Orgel.and then in their Hearers. And it is to be noted, that none of them is barren, for he is unworthy to be in the Ministry, that is barren in respect of these twins, or of indeavouring to bring forth unto God soules in great numbers, by converting them Note. to these two: although many times a Prophet may labour for this in vaine, as Esay Esa. 49. 4.did, and so likewise did Jeremy, and other Prophets, who after much paines takeing, although they were inspired men, complained, that they sought and could not Jer. 5. 1.finde one righteous in all Jerusalem.
Thy lips are like a thread of scarlet, and thy speech comly, thy temples are like a peece of Pomgranat within thy lockes. Here fourthly, the Spouse is commended Vers. 3. Gregor.by her lips. Fifthly, by her temples. And the same Preachers are also set forth by her lips, because they are the lips and mouth of the Church, and said to be red through zeale, and as a thread, or fillet, as the vulgar rendreth it, to binde up by Preaching the loose manners of the people, that they may live more strictly; and the same are also her temples, like unto pieces of Pomgranates, appearing from within her lockes, because to speake wisely there must be an head, and temples to understand, as well as lips to utter. But why like peeces of Pomgranats? because the Pomgranate being broken into peeces yeeldeth meat, so faithfull Preachers, from the good phantasies that are within their fore-head and temples; and as under one shell in a Pomgranat are many kernels joyned close together, so the people by meanes of their doctrine are knit together in love, and unity of spirit.
And all this is againe said, as the Doves eyes, to be from within the lockes; That is, to proceed from an holy heart, which is yet better, and more faire in the fight of God, then they can outwardly expresse, contrary to Hypocrites, who are faire without, but within rotten and corrupt.
The Chaldee expoundeth the teeth of the Priests and Levites preparing food, as was before said, and the lips of the High Priest, the temples of the King, and Cald. Paraph.the lockes of other Governours under him.
Thy neck is like the tower of David, builded for the Armory, wherein there Vers. 4.hang a thousand bucklers, all shields of mighty men. The same Preachers are here againe set forth by another Similitude, in another respect, viz. of a necke like a tower, and a tower of David. The necke is stretched out, when a man would see afarre off; hereby then is set forth the Ministers watchfulnesse for the people, and his looking at dangers coming towards them afarre off, which he doth valiantly oppose, and seekes to defend them, as a tower such as be therein, when David, that is, a valiant King with his men are therein, and want no armes of shields and bucklers for defence; and these are their faith, which the Apostle in describing the Armour Ephes. 6.of God calleth, the shield of faith. And these are said to be one thousand, that is, a full number, because the number of a thousand is a perfect number, as containing all numbers in it, and hereby are quenched all the fiery darts of the Devil, our potent enemy.
The Chald. Paraphrast by the neck here, understandeth the Synedrion, or great Cald. Paraph. Ainsw. Lam. 5. 5. Rom. 6. 17. 1 Cor. 7. 23.Councell in Israel, Ainsworth the firmnesse and strength of the Church, and courage thereof, to withstand all assaults of Spirituall enemies, and so foreign signifieth, when the people of God for their sinnes are made to serve their enemies, their transgressions are said to come up, and to be wreathes, as a yoke about their neck, but being delivered from sinne to serve God in righteousnesse and holinesse, they …re servants, and under the yoke no more. These shie…ds and bucklers also hanging up, intimate victory, and glory over enemies subdued, they being taken Ezek. 27. 11.from them, and thus hanged up for a monument. In adding (of mighty men) it is alluded to Davids Worthies, who were all most mighty mer. But of these Annotations Chron. 11. 1… 47 Vers. 5. Gregor.I cannot see any sense, for foreign signifieth a neck only.
Thy breasts are like two young ones that are twins, which feed amongst the Lillies; the vulgar, Sicut duo hinnuli capreae, expounded by Gregory of the Preachers under the Circumcision and of those of the uncircumcision; the word here used is foreign signifying Dusts, or young ones of the Deere, or Goat; Justus Orgel. Justus Orgel.will have these two young ones understood of two peoples, Jewes and Gentiles, nourished by the two breasts of the Old and New Testament, and their feeding amongst the Lillies, of their feeding amongst holy examples set forth therein, which they doe, that imitate them in their piety, and vertuous actions. Ainsworth Ainsw.without any such distinction, by these two breasts understands the nourishment, where-with the young ones of the Church are nourished, as with milke out of breasts, by pure Doctrine, and by their feeding amongst the Lillies, their being further nourished, and strengthened, as in sweet pastures Fawnes, or Kids are, by the Word preached.
Here is no great difference, but for as much as two breasts are spoken of, I conceive, that herein the two Testaments are alluded to, and by the twins, the two sorts of Beleevers, Jewes and Gentiles, nourished in grace hereby; or continuing in the Allegory of Gregory, these two breasts may well also be applied to those of the Circumcision, and of the Vncircumcision, that beleeved.
For the next words, Ʋntill the day breake, and shadowes fly away, see before, Vers. 6.chap. 2. 17. I will get me to the mountaines of Myrrhe, and the hills of Frankincense. By the mountaines of Myrrhe, saith Gregory, understand mortified Gregor.ones to sinfull workes, because Myrrhe setteth forth mortification, as hath been before shewed: by hills of Frankincense, the altitude of humble prayers. To these Christ saith, he will get him, to shew how acceptable all such are unto him, and that in them he delighteth, as in sweet Frankincense, and Myrrhe.
And in the next words, Thou art all faire, my Love, there is no spot in thee; Vers. 7.he sheweth the great beauty of all those, that being mortified to sinne make their prayers continually to ascend, as the furne of Frankincense, as being now washed, Esa. 1. 16, 17, 18.and made cleane, and white, as wooll, or snow. Or, this may be taken as the conclusion of the Spouses description, by her comly parts before going, as if he had said; Hitherto I have spoken of the particular parts of thy body, which most appeare; now to conclude in a word, I say, thou art all faire, and no spot is in thee; That is, although thou hast infirmities still remaining, for which thou maist be discouraged, yet be comforted in this, that I account thee all faire, and without spot, or staine of sinne. So Ephes. 5. 26. it cannot hence be inferred, as the Antinomians would have it, that the faithfull soule is altogether without sinne, that Note. which is done amisse by such being no sinne, although the Law be hereby transgressed. Ah strange Doctrine, and alwayes unheard of in former Ages, unlesse it were amongst the Donatists. For although God seeth no sinne in his Israel, and pronounceth him to be without spot, yet it is in no other respect, but of his not imputing sinne unto him, as is taught, Psal. 32. 1. Rom. 4.
Come with me from Lebanon, my Spouse, with me from Lebanon, looke from Vers. 8.the top of Amana, and Shenir, and Hermon, from the Lions dens, and from the mountaines of Leopards. Lebanon was a Forrest on the North part of the Land of Canaan, where Cedars grew in abundance, and many wilde Beasts harboured: in saying therefore, Come with me from Lebanon, and then at the end of the verse, from the Dens of Lions, and Leopards; he intimateth amongst what cruel and savage men the Church should live under the Gospel, but by her Husband Christ be taken away at length from amongst them, all to her exceeding great joy & comfort; and this was accordingly fulfilled in the time of the primitive Church, when hot persecutions by Tyrants were raised against her, and according to the words here used Christians were cast to the Lions, as Tertullian telleth. If Tyber did over-slow, and there were Famine, or Pestilence in the Land, by and by it was cryed out, Christiani ad Liones have the Christians to the Lions as the men, whom the Idolatrous Heathen thought to be the cause of all their miseries, for as much as they preached against their gods in every place, and them hereby Tertull.incensed, to the sending of such punishments upon the Land, and that it was thus in other parts also, may be gathered from 1 Cor. 15. where Paul saith, If I have fought with beasts at Ephesus after the manner of men, &c. but when Constantine the Great had gotten the Empire, this was first fulfilled, which is here said, Come with me from Lebanon, for then they, who had been all the time before amongst Lions came away, as led by Christs mighty hand out of that danger.
And whereas it is againe said, from Lebanon, hereby a second deliverance being intimated, this may well be understood of the persecution of Antichrist, who hath raged yet more against the true Church of Christ; but from amongst these Lions also, or rather Leopards she shall finally come, that man of sinne being destroyed 2 Thes. 2.by the brightnesse of Christs coming, and to intimate two sorts of persecutors, both Lions and Leopards are named, the Heathen Emperours being understood by the one, and the cruell Popes of Rome by the other.
Gregory, who rendreth it, Come with me, and thou shalt be crowned, understandeth Gregor.Baptisme, by Lebanon signifying white, wherein being washed, the faithfull soule shall soone after be crowned with glory in heaven.
And by the other Hills, or Mountaines here named, wherein Lions and Leopards harboured, such cruell Heathens, yea, even the tops, or heads of them amongst whom the Church preached the Gospel, from the converting of whom he shall come, and be crowned in heaven; for the reading, I mislike not the vulgar, which Gregory followeth, thou shalt be crowned; for the word is foreign and foreign signifieth, Principatum tenere, to have the dominion, of which a Crowne is the ensigne; but for his expounding of Lebanon of Baptisme I cannot agree with him, because the last words, the dens of Lions and Leopards, serve to shew what was in Lebanon, from which she is bidden to come, as also in Mount Abana, and Hermon. It is then from sufferings by bruitish and savage men that she is bidden to come; or it is intimated, that she shall come, and be crowned at last with a crowne of immortality.
Againe, by these words, from the dennes of Lions, cannot be meant for her being amongst them, and converting them, for then they should no more have been called Lions, and Leopards, without something to expresse their cicuration, as Esa. 11. Ainsworth will have it meant of coming from amongst bruitish men in Ainsw.manners, and he followeth our new Translation; Looke from Amana, not thou shalt be crowned, because the word foreign hath a prick over the right horne, and so signifieth to looke or see. And touching Amana, he saith, it is a mountaine, wherein Strabo saith tyranicall men lived, and Shemir, and Hermon were mountaines of wilde beasts; but to me the sense seemeth to be best, being rendred, Thou shalt be crowned, or have the dominion, the event so notably answering this Prophesie in Constantine turning Christian, and so the principality devolving to the Church. As for the point placed in the right horne, surely it was not so more anciently, for then Jerom would have rendred it accordingly, being of so great skil in the Tongues; and whereas it is said, from the top of Amana, so it is meant, although thou beest now in the height of misery, and there may seeme to be no way of escaping, as being in view of Lions. And whereas I have before by Lions understood persecuting Emperours, by Leopards, Popes, in the varying of the Word, I hold with Gregory, that subtle and crafty persecutors are meant, cunningly pretending themselves to be what they are not, as Hypocrites, and to whom can this better agree, then to the Popes of Rome?
Thou hast ravished my heart, my sister, my spouse, with one of thine eyes, Vers. 9.with one chaine of thy neck; the vulgar, for one chaine, hath one haire, but the word is foreign a chaine. Here Christ further expresseth his great love to his Church for the Graces, of which he spake before, that were in her so greatly beautifying her, and mak…ng her most amiable. And he beginneth with her eyes, of which he had spoken first▪ vers. 1. and then cometh to her haire, which is next there, whereby Gregory understands, as before, the Preacher, and the people, called one, because Gregor.cause agreeing in one; for unity in the Church, when all thinke and speake the same things, doth most highly commend her to the Lord, and ravisheth his heart; and the neck, which joyneth the head and body together, setteth forth faith, whereby the Church, which is Christs body, is joyned to him, her head; and this exposition I take to be most genuine, for the word foreign properly signifying a chaine, or wreath, may well be rendred haire, or a wreath of haire in this place hanging downe upon the necke, and from thence appearing, and affecting the Lover, and therefore it is foreign not of thy necke, but from thy neck; and Ainsworth indifferently rendreth it chaine, or haire. Hereby then unity and love amongst Preachers, Note. and Christian people is commended unto us, and faith, as wherein our Lord exceedingly delighteth, that we may be ashamed of our divisions, and unite againe in love.
How faire is thy Love (my Sister, my Spouse,) how much better is thy love Vers. 10.then wine, and the smell of thy oyntments, then all spices. The Spouse had commended the love of Christ, as better then wine, chap. 1. 2. and the savour of his Ointments as most sweet; now Christ likewise commendeth her love to him, and her Graces, as wherein he delighted more then in all sweet Spices; for Love here is a Nowne Plurall, Loves; the same word also signifieth breasts, as was noted, chap. 1. 2. and therefore so rendred in vulgar Latine; and then here is another amiable part also of the Spouse, repeated from vers. 5. And then her lips are also spoken of, as inamouring him, of which before, vers. 3. but now they are said to Vers. 11drop Honey, and Milke is under thy tongue.
Here by lips againe understand, with Gregory, Preachers, who distill honey, as it were out of the combe, when they bring forth heavenly and comfortable Doctrine Gregor.that lieth hid within them, as the honey doth in the wax of the combe, and have it, not to drop it downe in their lips only, as Hypocrites have; and honey and milke is said to be under their Tongue, to shew that they suck downe, and have within them the same sweet instructions which they propound to others, their hearts being first sanctified, and inlightned, and then their tongues and lips to utter the same for the nourishment of the little ones of the Church, as they are able to beare, to eternall life, according to which the Apostle saith, I have given you milke, and not strong meat, which yee were not able to beare. The smell of thy garments like the smell of Lebanon; That is, the smell of thy Graces, righteousnesse and holinesse, where-with thou cloathest thy selfe as with garments, is most sweet, as Lebanon, in which abundance of sweet and odoriferous Spices grew. Thus it is Prophesied, Hos. 14. 5, 6, 7. and in saying thus, it is alluded to the saying of Isaac to Jacob, when he blessed him, Gen. 27. The smell of thy garments is like the smell of a field, which the Lord hath blessed.
A garden inclosed is my sister, my spouse, a spring shut up, a fountaine sealed. Vers. 12.Having spoken of sweet smels, now because Gardens smell sweet, he setteth forth his Spouses sweetnesse by a Garden, and this is inclosed; That is, by Gods providence fenced about, that wilde beasts may not enter, and spoyle it, as it is said of the Vine-yard, Esa. 5. This then sheweth the safety of the faithfull, God is about them by his providence, and protection, as a wall of fire, and he strengtheneth their gates, and barres, as a man hath a speciall care of his Garden, that it be Zech. 2. 5. Psal. 147. 23.annoyed by nothing breaking in, so hath the Lord of his Church; and therefore she must be to him as inclosed, and as a spring fenced and sealed, not communicating her selfe to base and filthy Lusts, as if she were a common, into which all beasts may come, and take their pleasure. For the other comparison taken from a Spring, or Fountaine sealed, this serveth to shew her preciousnesse, and that she suffereth not others, the enemies of the Soule, to drinke of her waters, but keepes them for God only, that he may take pleasure in her; and this is spoken in Joh. 4. 10. 7 37. Justus Orgel.regard of the Spirit, which is as a fountaine of living water, given to those that aske, and thirst after him. Justus Orgel. applieth this also to the Virgin Mary, who was as a sealed Fountaine, that never knew any man, but continued a perpetuall Virgin.
But it is further to be extended to the Virgin Church of Christ, and every faithfull soule which is fenced, and sealed, and not communicable in her love to the world, or the things of the world, but peculiar to him only. And Christ calleth her his sister, for her adoption by Grace, to be a daughter of God, as he saith of all that heare the Word of God, and keep it, he is my mother, my brother, and Matth. 12.my sister.
Thy plants are an Orchard of Pomgranats, with pleasant fruits, Camphire, Vers. 13.and Spiknard. Hence-forth to the end of verse fifteene, he prosecuteth the Allegory of a Garden begun; wherein are not only sweet things, but trees of all sorts, bearing the best fruits, as the Garden of God, Eden, wherein Adam was placed, did. Hereby then is intimated, that the Church is the Garden, or Paradice of pleasure upon earth, by coming into, and being a member of which a man beginneth to be restored to that happy estate, from which Adam fell by sinning; and the Piants here growing are named; 1. Pomgranats, setting forth Martyrs, according to Gregory; because as they are red without, and within full of clusters of Gregor.Graines, which have a sweet taste; so the Martyrs of God, that are burnt in red hot fire, are full of the graces of the Spirit within, where-with God replenisheth them. Touching the second, Camphire, see before, chap. 1. 14. The third, Spiknard, Vers. 14.Hebr. Spiknards, this is a plant growing with leaves, and eares, smelling very sweet. Fourthly, Spiknard and Saffron, this is well knowne unto us to be a precious yellow flower, that is medicinall, having the name, as Ainsworth noteeth, from the colour. In joyning Spiknard and Saffron together then, healing, and sweetnesse in the Church are commended unto us, and in the Pomgranate pleasant fruit, all which they yeeld that are true members hereof; the fruit of gracious speeches, and good deeds, Sanation by instructions for conversion, and sweet odours, through devotion, and a good life, which maketh a man to smell sweet both before God and men, whereas he that is of a wicked life stinketh. Fifthly, to expresse this sweetnesse further, Calamus, that is, sweet Cane is also named. Sixthly, Cinamon, of which Exod. 30. in prescribing the sweet Oyntment. Seventhly, Frankincense. Eightly, Myrrhe. Ninthly, Aloes, of which often in other places.
A fountaine of gardens, a well of living waters, and streames from Lebanon.Vers. 15.
Here he returneth againe to the Church, wherein all the Plants before named grow. And as if he had not said enough, in calling her a Spring, and a Fountaine, he resumes the last word fountaine againe, saying, a fountaine of gardens, and then a Well, and streames from Lebanon; That is, a well-watered place, by the Word and Spirit causing the growth of such precious Plants here, as Paradice of old was watered with.
Gregory expounds this Fountaine, and Well of the Scripture in the Church, because it is open as a Fountaine in some places, but deep as a well in other places. Of Lebanon, see him before upon verse 8.
Awake O North wind, come O South, and blow upon my garden, that Vers. 16.the spices thereof may flow out; let my Beloved come into his garden, and eat his fruit. By the North wind, saith Gregory, understand the evil Spirit, because the North wind is peircing cold, and killeth young Plants, or makes them stand at a Gregor.stay, that they cannot grow; and by the South the good Spirit of God, because when the South wind, which is warme, bloweth, they grow and flourish; so by the evil Spirit a man is deaded unto goodnesse, there coming a chilly coldnesse upon him, when he is about any holy duty, benumming his affections hereunto; but by the good Spirit he is quickned, and made agil about it; therefore the evil Spirit is here bidden to depart, and the good Spirit to come upon this Garden, the Church, and every faithfull soule to make them fructifie, and to cast forth a sweet odour, filling the place where they be, there-with, by good teaching and living. Thus Gregory: but not so probably as Justus Orgel. who by the North and Justus Orgel.South wind, understands the same Spirit of God, when the Church is oppressed with heat refrigerating and comforting her, as it were, with a coole gale of wind, and when at any time the ground of the heart is hardned, mollifying it, as with the South wind bringing showers.
And to shew, that these two divers winds agree in one, he saith in the singular number, blow, and not in the plurall, noting hereby the agreeing of them both in this, that they come to refresh this garden. And indeed I see not, how any good sence can be made of the words, according to Gregories exposition, because he doth not bid the North wind to goe away, but to blow as well as the South upon this garden.
Ainsworth also understandeth the same Spirit, blowing in the preaching of the Ainsw.word by both these winds, because sometimes terrible things to rouze men up from sleeping securely in sin, are shaken by the impulsions of the Spirit of God, which are sharp, and piercing as the North wind; and sometimes things comfortable, which warme, and refresh, as the South wind, which I cannot but preferre.
And by the wind, Christ setteth forth the Spirit, Joh. 3. and he came upon the Apostles like a mighty rushing wind; of these winds the wicked and unregenerate Acts 2.heare the sound, but know not whence they came, nor whither they goe; but the faithfull doe, being hereby made fluent with the sweet spices thereof, which is done, when gracious speeches, and good deeds come from them plentifully. This being spoken by Christ, the Spouse his Church replieth in the next words.
Let my beloved come, and eat of the fruit of his garden, or his fruits; That The Brides sixth speech.is, Lord, dost thou call them my Spices, which flow from me, they are thine, as I also, am, come therefore into me, and be delighted in thy owne fruits, which thou hast caused to bring forth, for God worketh all our workes in us, as the Prophet Esa. 26. 12.Esay speaketh. From all which note, that by sharp reproofes, as well as by comfortable proposals of gracious promises, the soules of the Hearers are made fruitfull in good. 2. After reproofe to peirce, and cast downe, consolations are necessary. 3. Whatsoever good is done by the faithfull is not theirs, and therefore not meritorious Note. on their parts, but Gods worke in them, and so his gifts, and not their merits shall finally be crowned in them, according to August. Deus in nobis sua dona coronat.
And from verse 13. that all the Plants in this Garden are of the best sort, and none of the worst, all sweet and precious, none stinking, and therefore all such as be in the Church, that are of vile conditions, and stinking, through swearing Note. and cursing, drunkennesse, whoring, prophanesse, oppression, injustice, wrath, or envie are no plants, but weeds that shall be rooted up.