Commentary on the Old Testament Volume 2-4, Biblical commentary 6 · the Song of Solomon · Chapter 5
CHAP. V.
I Am come into my Garden, (my Sister, my Spouse,) I have gathered my Vers. 1. The sixth speech of the Bride-groom.Myrrhe, and my Spice, I have eaten my Honey-combe with my honey, I have dranke my wine with my milke. Eate O friends, drinke, yea drinke abundantly, (O beloved▪) Here Christ answereth, and assenteth to the desire of his Church, declaring that he is in the midst of her, delighting in her holy service done to him, as in sweet Spices making a perfume, and in the fruits by her brought forth, as in Honey and Milke, for thus, as was said before, the Lord eateth and drinketh, being as it were feasted by us; whereas service being in a carnall manner done unto him, is abomination, although by Incense; and sinnes being committed contrary to his precepts are as soure Grapes, or Grapes of gall, and poyson Esa. 1. 12. Esa. 5. Deut. 32. 32, 33. Cald. Paraph. 1 King. 18. Joh. 15. 14.of Dragons. Of his eating, the Chald. Paraphrase saith the same, of his accepting the Offerings then made upon his Altar, by his faithfull people, which he declared by fire sent downe from heaven, which did, as it were eate, and drinke up their Sacrifices, and Drinke-offerings, as when fire came downe and consumed the Sacrifice of Elijah, and licked up all the water in the Ditches round about. Eate (O friends) who are Christs friends, but they that keep his Commandements? as Abraham did, and was called the friend of God. Now his friends are said to Esa. 41. 8.eate and drinke, and to drinke abundantly, when they have joy in his service, and the Spirit is leading them to all good, and beleeving that through Christ they are accepted of in their devotions, and good deeds, their sinnes and imperfections being covered; for now they are sure that they shall not be condemned, but saved, that they have peace with God, and so their joy cannot be interrupted by tribulations, Rom. 8. 1. Rom. 5. 1.but increased, and finally, that they shall have everlasting rest, and fulnesse of joy in heaven. Of this joy, as by drinking our fill of wine, the Apostle speaketh; where he saith, Be not drunken with wine, but be yee filled with the Spirit; for Ephes. 5. 18the last word, beloved, Hebr. it is Loves, a plurall, as having reference to the friends before spoken of, all faithfull soules, which are his Loves.
Oh the comfortable estate of the Church gathered together to worship, and serve God! she can no sooner desire Christs presence, but he immediately cometh, Note. according to that saying of his, Where two or three are gathered together in my Matth. 18.name there am I in the midst of them, to incourage us to come to the assemblies. 2. Christ is feasted here, and by our bringing forth the fruits of our assembling, and he will feast those againe that feast him. 3. He counteth all such his friends, and speakes to the chearing up of their hearts.
I sleep, but my heart waketh, it is the voyce of my beloved that knocketh Vers. 2. The seventh speech of the Bride.saying, open to me, my Sister, my Love, my Dove, my undefiled, for my head is filled with dew, and my lockes with the drops of the night. The Church being cheared up, as before, verse 1. that is, filled with joy and comfort through beleeving, is here set forth, as fleeping through security, when she had rest and prosperity by Gods good providence towards her, after sharp persecutions, under Heathen Emperours a long time. And this was fulfilled in the dayes of Constantine the Great, for although sleeping sometimes be spoke of in a good sence, as setting forth naturall rest, which is necessary for the refreshing of the body, yet sometimes carnall security, and living in sinne is hereby set forth, as Rom. 13. 11. 1. Thes. 5. 7. Esa. 56. 10. so in this place: for the Church being released from the terrible blasts of persecutions; and so the blowing of the North wind spoken of, Chap. 4. 16. being as it were over, and the South wind of worldly prosperity blowing, in the dayes of the fore-said Constantines reigne, she began to sleep; That is, to live more securely, in so much as that the Ecclesiasticall History saith, Christians were so full of strife, and lived so dissolutely, that they nothing differed from Heathens but in this, that they bare the name of Christians. But yet she saith, her heart waked; That is, although through the infirmity of the flesh she thus slept, the spirit within her was awake, and this her sinning was not without reluctation, the Gal. 5. 17.spirit striving against the flesh, and the flesh against the spirit; so that she did the evil she would not.
The Church being in this state, heareth the voyce of Christ knocking at the doore, whereby is set forth some severe chastisement following; as in such a case it is said to the Church of Laodicea, I stand at the doore and knocke, after that he Revel. 3. 20.had spoken of his severe proceeding against her for her security, and luke warmenesse, spewing her out of his mouth, and saying, such as I love I chastise. So the Church under Constantine growing secure, the Lord soone after knocked at her doore, by persecution of Arrians, and then of Gothes and Vandals, breaking into the Romane Empire in the west, and long domineering there. But even now he calleth her his Love, his Sister, Dove, and Undefiled, by many comfortable compellations together, more then he had used before; whereby is implied both that failings and imperfections in Christians, and deadnesse in his service, make not him quite to forsake her, although for a time he judgeth her, and leaveth her to the will of her enemies; and also, that judgements in this world doe not argue lesse love in God towards his people, but rather more exceeding, she being now accounted of as Sister, Love, Dove, and undefiled; for her opening to him, which he requireth, this is done by turning againe, and doing her first workes, suffering the Word of God to enter, and take effect againe, by reforming all things that were amisse, for so the Apostle speakes of a doore that was opened to him, and bids the Ephesians to pray for him, that a doore of utterance might be given unto him. Ephes. 6. 19.For the last words, My lockes are wet with the dew of the night; by night here, understand the night of the Churches adversity, coming for her sinnes, wherein when she was, as it were, in the water, and in danger of drowning, Christ sheweth, that he did sympathize with her, his head being also filled with watery dew, and his lockes with drops falling in the night.
Somewhat like unto this speaketh Ainsworth, expounding it of the faithfull, Ainsw.sometimes growing more secure, but then Christ visiteth them with his chastisements, and stirres them up to open to him, by becoming more zealous and reformed againe; and to move them hereunto tels them of his head, and lockes full of dew, as in the night, he having at such times no rest, nor comfort, but being as one wandring about in a cold wet night uncomfortably; therefore who so desireth to be Note. comforted by Christ, must shake off security, and rouze up himselfe to fly all sin: because as when he is delighted in us feeding, as it were upon Honey and Milke, as was before shewed; he also cheareth us up, bidding us eate and drinke; so he having no comfort in us, when we sleep in sinne, although our hearts be awake, we cannot have comfort in him, and therefore this consideration should make us to open to him by speedy reformation.
The Chald. Paraphrast appheth, as that verse 1. to the Church under the Law, Cald. Paraph.whose sacrifices the Lord accepted of, and their meat and drinke-offerings, and shewed it by consuming and eating them with his fire, when they were zealous for him; so this, verse 2. to the time of the Babylonian captivity, when the Jewes slept, as it were, for a time, being without the sence of their sinnes. Then the Lord knocked by his Spirit at the doore, moving them to repent by this, that his head was wet; That is, he was bedewed, and wetted with the drops of their teares, as a man standing abroad in a cold night.
Gregory by the Churches sleeping, understands Church-men of most eminent parts, with-drawing themselves from publick imployment, that they might be free Gregor.to Divine contemplation, for which they are said to be asleep, but in heart awake. To these the Lord saith, Open to me, my Spouse; That is, come forth out of your Cels, and preach unto, and reach my people, who are the haires of my head, and my …ockes wet with dew of the night; That is, in a deplorable condition, as in a darke night abroad when it raineth, but by your instructions to be inlightned, and brought in; let the Reader follow which he pleaseth, but this last savoureth not to me, because sleeping is never taken for being vacant from publick imployment.
I have put off my coate, how shall I put it on, I have washed my feet, how Vers. 3.shall I defile them? Here the Church yet resting, and sleeping in sinne, answereth even under judgements, making delayes and excuses for not turning; as one that hath put off his coate, and is gone to bed, having also washed his feet from sweat and filth at night, as was the manner of those that dwelt in such hot Countries, is unwilling, being called upon to rise and open the doore, although to his friend, as is shewed in the parable, Luke 13. so the people of God sleeping in sinne, although God by knocking with his judgements awaketh them, yet they are loath to arise and come forth, as is commanded, Awake thou that sleepest, and stand up from Ephes. 5. 14.the dead, and Christ shall give thee light. It is then dangerous to sleep any time Note. in sinne, and therefore as much to be taken heed of as the sleeping Disease, of which many in this Land in times past dyed; wherefore as then all meanes were used to keep men that were inclining to it, awake; So let us by all meanes keep our selves from this sleeping, and if any man hath sinned, lye not in it by impenitency, but without delay shake it off by repentance.
My beloved put in his hand at the hole of the doore, and my bowels were moved Vers. 4.for him. The Spouse delaying to open to Christ, when she was moved hereunto by the Ministry of the Word outwardly, now sheweth, that he put in his hand at the hole of the doore, and then she was affected with griefe for her unkinde refusall to arise, and open to him; That is, to repent, being so lovingly invited hereunto.
By this putting in of his hand, Ainsworth understandeth his effectuall moving Ainsw. Act. 11. 19, 20.of her by his Spirit, because when Luke would set forth with what efficacy the Apostles preached, it is said, The hand of the Lord was with them. When a soule is thus moved, although she stirred not before for Gods knocking, by preaching, and by judgements, yet now she is deeply affected with sorrow, for this her hard-heartednesse; for so this phrase is used, both by Esay mourning for Moab, Esa. 16. 11. Jer. 4. 19. Jer. 31 20. Vers. 5.and by Jeremiah mourning for Israel, and the Lord for Ephraim.
I rose up to open to my Beloved, and my hands dropped with Myrrhe, and my fingers with sweet smelling Myrrhe, upon the handles of the locke. The Church, or faithfull soule being pierced with sorrow, for her negligence in rising and opening the doore, by turning from sinne; now proceedeth to other expressions of her repentance, she lyeth not sleeping any longer, but immediatly riseth up by repentance, and turning unto Christ, as godly sorrow is said to have these effects; carefulnesse, clearing of your selves, indignation, feare, vohement desire, 2 Cor. 7. 10.zeale, and reverence. Then she saith, that her hands and fingers dropped Myrrhe, That is, she did not only cease and turne from sinne, but with her hands did good Heb. 13. 16.workes, which have a sweet smelling savour in the Lords nostrils, for so a Sacrifice was, as this is called. The handles of the locke were the bolts of the doore, and upon these the oyle of Myrrhe is said to drop, to intimate the making of them glib and easie to unbolt, which without oyle sometime can hardly be opened.
I opened to my beloved, but my beloved had with-drawne himselfe, and Vers. 6.was gone, my soule failed when he spake, I sought him, but I could not finde him, I called, but he gave me no answer. Hereby is shewed, that for sinning, and continuing some time securely in sinne, even the faithfull repenting now, and doing good workes againe are by the Lord neglected, and they cannot soone prevaile Note. with him, to shew them his favour, which is great and heavie temptation unto them, but just with God, because they are but dealt withall in their kinde; he called to them, and they would not be forth-with moved, but in processe of time, and therefore he likewise lends a deafe eare to them, calling to him, for their greater humiliation; and therefore let us take heed, that we harden not our hearts to goe on in any sinne, whilst it is called to day; but if any man hath falne through infirmity, let him with speed rise up againe by repentance, for because David did not thus, but deferred almost an whole yeare, see with how much adoe he obtained Psal. 51.the restitution of Gods favour.
The Watch-men that went about the City found me, they wounded me; the Vers. 7.Keepers of the wall tooke my vaile away from me. Here the misery of such a soule is further set forth, and the words imply her going further then to the doore to open it, namely, into the streetes of the City, to seeke her beloved. But being there the Watch-men found her, and smote and wounded her. A like passage see before, chap. 3. 3. only there they are not said to have smitten her, as in this place, whereby is meant, that for her sinne into which she fell, and wherein she lay, the Ministers of the Gospel taking her to be an Harlot, whose feet could not keep in the house, but carried her about the City at such an unseasonable time, smote her with their tongues by sharp censures, and reproofes, laying her open, as 1 Cor. 11.a vile woman, which is meant by taking away her vaile, that was a signe of modesty. And hereby is intimated, that the deare servant of God falling by infirmity, Note. may not only be in a disconsolate estate for want of the present sence of Gods favour restored, after his rising by repentance, but also have his discomfort aggravated by those, from whom she should have comfort. But even in this said condition such a soule still goeth on, in expressing her love to Christ, wherein she is unseparable from him whatsoever she suffereth, as verse 8.
I charge you (O daughters of Jerusalem) if yee finde my Beloved, that Vers. 8.yee tell him, I am sick of Love. Of her charging the daughters of Jerusalem in another case, see chap. 2. 7. and of her being sicke of love, verse 5. Here is Ainsw.shewed, how the faithfull soule is not by any discouragements beaten off, from seeking after Christ, although she hath no present sence of his favour, and by his Ministers also she be hardly thought, and spoken of, for her sleeping before mentioned, yet she ceaseth not to publish his praises, and to commend him to others in the Church, meant by the daughters of Jerusalem, who are yet unconverted, and without Christ, which is intimated by her, saying, If yee finde my beloved; but when yee shall finde him, make knowne in your prayers my case unto him, and intreat him for me. Whence we may learne, that such as have found comfort in Christ, ought to pray for those, that are yet destitute thereof, but doe earnestly desire it, and hee that hath not yet the sence of it, should commend him to others, that they may be inamoured upon him; as the Spouse here doth in the Note. verses following.
What is thy Beloved more then anothers beloved, (O thou fairest amongst Vers. 9. Gregor.women) what is thy beloved, &c. that thou dost so charge us? Gregory, who understandeth by the Watch-men, Preachers, that by their words doe so affect the hearts of the Hearers, as if they were pierced and wounded with sorrow for their sinnes, and by their pulling off her vale, their laying open to her that, under which, as a vaile, any thing lay hid, which it concerned her to know for her greater humiliation▪ will have by the daughters of Jerusalem the same Preachers understood, whom she desireth to commend her to God in their prayers. When she saith. If yee finde, not meaning that they had not yet found Christ, but when in addressing your selves unto him by prayer yee finde comfort, I pray you remember me; and for her answer, telling them upon their question, what is thy Beloved?
My beloved is white, and ruddy, the chiefest amongst ten thousand; he saith, Vers. 10.that they doe not thus question, as if they were ignorant of him, but to provoke her to set him forth, and his praises, as she doth, verse 10, 11, 12, 13, 14, 15, 16. that all men might be stirred up to love, and to seeke to be joyned unto him also by faith and repentance; and this I take to be the best, for the Word of God is Heb. 4. 12. Acts 2.sharper then any two-edged sword, piercing the heart; and when Peter preached, they that heard him were pricked in their hearts. And it is unreasonable to hold, that any should be spoken to, to tell the Bride-groome that his Spouse is sicke of Love, but Preachers, touching whom it is said, Is any man sicke, let him send Jam. 5. 16.for the Elders of the Church, and they shall pray for him; if this shall seeme to make against it, that they are called daughters of Jerusalem, not men, it is according to the phrase used, Prov. 9. Wisdome sent forth her Maids, whereby Preachers are undoubtedly meant.
In their questioning with her about Christ, they doe but try, and take a taste, as it were, of her knowledge of Christ, as Teachers by their Office ought to doe, being for this called Catechisers, and the instructed by them Catechised, as the word Gal. 6. 6.foreign signifieth, although this be now to the great detriment of the Church much neglected. For the description of Christ, he is white and red; That is, the most beautifull and comly that can be, whereby yet the externall beauty of his person Ainsw. Esa. 53.is not so much meant, for he is said by the Prophet to be without forme, or beauty. But he is white by his innocency, red, by having the sinnes of us all laid upon him, as cleannesse from sinne, and defilement by sinne are set forth, the one Esa. 1. 18.by white, the other by red, and that the most pure white of Snow, and deepest dyed red of Scarlet, for so, Christ was made sinne for us that knew no sinne, that 2 Cor. 5. 20.we might be made the righteousnesse of God through him.
Againe, he is white as God, whose head, and haire, when he appeared to Daniel, was white as wool, red as man, Adam, signifying red earth, for he is called Rom. 5. 14.the second man, or Adam; red also he is by his Passions, in regard of which he is said to have come from Edom, his Garments all dyed red, and white for the victory, Esa. 63. 1.which he thus attained over all his enemies, and the peace and purity comming Revel. 6. 2. chap. …. 15.by him to Beleevers, for which they are said to be cloathed with long white robes.
Lastly, in his Transfiguration, his Garments were white as snow, and his face Matth. 17.shone as the bright and fiery red Sunne; for chiefest of a thousand, Hebr. is foreign elect, or chosen from out of ten thousand; That is, the most excellent of them all, Dan. 7.and of all not only men, but Angels, who are sometimes set forth by ten thousands, and ten thousand times ten thousands; so Psal. 45. O thou the fairest amongst men; Then verse 11, 12, &c. followeth a description of him by his parts, his head, his eyes, his cheekes, his lips, hands, belly, legges, and mouth, all most amiable and lovely.
His head is as the most fine gold, his lockes bushy, and blacke as a Reven. Vers. 11. Gregor. 1 Cor. 11.Who is Christs Head, saith Gregory, but God, and he is likened to fine Gold, the most precious of all Mettals, because he is most glorious and excellent, all Creatures being vile in comparison of him; and who are his Haires but Beleevers, that by faith hang upon him; and they are said to be blacke as the Raven, because in their owne eyes blacke through sinne.
Ainsworth, by his head, understands his gold regiment of his Church, as he is her head, for Nebuchadnezzar a great and glorious King was set forth by an Image, the head whereof was of gold, to shew his excellency above the Kings that reigned after him: The words here used signifie both finenesse, and firmenesse, and so his head of such gold sheweth not only his excellent government, but also the firmenesse and stability of his Kingdome. By his haires curled and blacke, he is set forth as young, and vigorous, full of strength and spirit, to overcome his enemies; as his white haires, Revel. 1. set forth his antiquity, gravity, and wisdome; for blacke haire, and curled, shew one strong, and full of vitall heat; and white haires one ancient, in whom is wisdome; in divers respects then his haires are said sometime to be white, sometime blacke; so God is said sometime to dwell in the Light unaccessible, and sometime in darke and blacke Clouds, because that although 1 Tim. 6. 16. 2 Chron. 6.he be of bright shining glory in heaven, yet to us upon earth he is covered with a blacke Cloud, that we cannot heare, see, or know him as he is; and this I take to be the best, but let the Reader judge, and follow which he pleaseth.
His eyes are like Doves eyes by the rivers of water, washed with milke, and Vers. 12. Gregor.fitly set. By Christs eyes, Gregory understandeth here his Ministers, who in godly simplicity see into the mysticall things of the Scriptures, for themselves and others, and therefore they are said to be by the waters, as Doves use to be, that they may therein see by the shadowes of Birds flying over, when such are coming, as Hawkes that seeke to devoure them, that by diving into the water they may escape them; for even so, they being alwayes conversant in the Holy Scriptures, hereby see the danger coming by Satans temptations, and by meanes hereof shelter themselves, and are preserved from the evil of all temptations, because that hereby they know what is to be eschewed, and accordingly avoyd the same. For the last words of the verse, he hath it. Et reddent juxta fluenta plenissima, And they shall render besides, or nigh to most full flouds. Ainsworth, sitting in fulnesse, Hebr. sitting upon, or above fulnesse. A further description, saith Gregory, of the Scriptures, which are most full and perfect, to direct in all things, yea in the least matters what to avoyd, and which to hokl and doe, that the soule may be out of the danger of the Devil, and of all Seducers. Whence note, that then the Canonicall Scriptures alone were held to be all-sufficient, and that there was no need of Apochryphals, or mens traditions, to Note. direct in matters of faith, or of good manners.
Ainsworth by these Doves eyes understandeth Christs pure eyes, that looke not at any iniquity to beare with it, but at vertue in his faithfull people, to approve Ainsw.and reward it, and to keep inviolable his Marriage Covenant made with them for ever. So the Church was said before to have Doves eyes also, Chap. 1. 15. 4. 1. By the rivers of water; In these words he only prosecuteth the Allegory, because Doves love to sit by waters, and white waters like milke, wherein they wash themselves from all filth, and in full waters, in which they most delight; or hereby is shewed, eyes filling their holes, not sunke in their heads, as the eyes of some are which are decaying.
Junius also saith, As pearles set in gold Rings, and the washing with Milke setteth forth his shining whitenesse, as of the white Dove. Justus Orgelitanus following Junius.Gregory in the former words, by the last, besides, or amongst the most full flouds, understandeth the plentifull gifts of the Holy Ghost. And indeed Justus Orgel.they are not Christs eyes which are here commended, but the waters of the rivers filling the bankes; and therefore herein I subscribe to Justus, the full streame of graces in Christ are meant, of whose fulnesse we all receive. But whereas Gregory and he will have his Ministers meant here, I preferre Ainsworth, because his Ministers, as was shewed before, were the eyes of the Church, which is not here described in any part but this; and for his being by the rivers of water, I understand his presence, and providence over his Word, and Church, consisting of many peoples, who are likened to waters, over whom the great Whore asurpeth authority; Revel. 17.and he is said to wash his eyes in milke, to denote further the purity thereof, because milke is white, and that which is pure is commonly set forth by the word white.
His cheeks are as a bed of spices, as sweet flowers, his lips like Lillies dropping sweet-smelling myrrhe. Here Gregory again understandeth Christs Ministers, as before Vers. 13.upon chap. 4. but not rightly, for thus the Spouse and the Husband should be confounded together: by his cheekes therefore with others, the ruddy comlinesse of Christ like a bed of sweet Spices is set forth, giving a most sweet smell to such as Ainsworth.come neare unto him; and by his white lips, as his milkey eyes before spoken of, the perfection of his comlinesse, in alluding to the white and red before mentioned, verse 10. only we are by the sweet spices and flowers, and myrrhe, here further spoken of given to understand, that as he is most comly and amiable, so he is most odoriferous to draw us unto him, and for the same reason his mouth is also said to be most sweet, verse 16. his cheekes and lips thus compared setting forth his sweetnesse to the smell, and amiablenesse to the sight, to all that by faith looke upon him; and his mouth, his sweetnesse to the eare in the gracious and comfortable words that flow there-from. For his sweetnesse in smell, see 2 Cor. 2. 15. Psal. 19 8. and to the sight, Revel. 1. and to the eare, Joh. 7. 37.
The Chald. Paraphrase by his head, understands the Law, by his haires, the interpretation Cald. Paraph.thereof, which is blacke to Transgressours, by his eyes, Gods providence, and seeing for the good of his Church, providing her Teachers, Counsellours, &c. and by his cheekes, the two Tables of the Law; but such interpretations are only illusions to draw the Reader from Christ.
His hands are as gold rings set with Berill, his belly as bright Ivorie, overlaid with Saphires. By his hands, saith Gregory, Christs workes are to be understood, Vers. 14. Gregor.whereby they were adorned all with gold rings, set with precious stones, and so shall all theirs be that follow him in the kingdome of Heaven; by his belly his Mortality, yet turned into immortality, when he rose againe from the Dead; for which it is said to be as bright Ivorie, which is durable, and of very long continuance, and by his being over-laid here with Saphirs, his bright shining glory in Phil. 3. 21.Heaven; like unto whom, who so riseth from sinne to righteousnesse, shall have bodies shining in glory also.
The Hebrew word for belly is foreign his bowels, setting forth his compassion over his people; this, saith Ainsworth, shineth like Ivorie over-laid with Saphirs, which be of an heavenly colour; this I preferre, because I see no such good reason Ainsworth.of taking it otherwise; but thus taken, it aptly followeth after hands doing good, to speake of bowels moving hereunto, and of Christ having compassion upon the hungry in the Wildernesse, it is spoken, Mat. 14. 14.
His leggs are as pillars of marble, set upon sockets of fine gold, his countenance as Lebanon, excellent as the Cedars. Gregory by leggs or thighes here understands Vers. 15. Gregor.the Apostles sayings to be as pillars of Marble; That is, firme and stable, standing upon sockets of gold; That is the Prophets and their writings, which are most precious, and to be made great account of for their sure words, as St. Peter 2 Pet. 1. 19.calleth them, saying, Yee have a sure word of prophesie; and according to this Peter, James, and John are said to be pillars. And to Lebanon, an high and Gal. 2.white Mountaine he is compared, because he is the stone cut out of a Mountaine, of which Daniel speaketh, filling the whole earth, and white through his perfect Dan. 2.purity.
And he is said also to be excellent as the Cedars, Hebr. elect as the Cedars, which if a man would choose from amongst all the trees in Lebanon, are above them all to be chosen for their tall stature, being above them, and for their sweet smell, and incorruptibility, for so Christ is in stature more tall then all other men, for he is above both men and Angels; all this is by others also assented to, but only they understand not by his legges his Apostles, because that although the Ephes. 2. 26. 1 Tim. 3. 15.Church be founded, and stands upon them, as upon pillars, and so is the ground and pillar of truth, yet it is improper to call them leggs, as pillars upon, and by which Christ is borne up, for he is of himselfe most strong, and so stands firme against all oppugners; unlesse we shall say, that by their teaching and writings he is borne up in all places, when his truth is by them firmely upheld in all places, where the Gospel is imbraced.
His mouth is most sweet, he is altogether lovely, this is my beloved (O yee Vers. 16. Gregor.daughters of Jerusalem.) By his mouth or throat, saith Gregory, understand his Testament, wherein he speakes most sweetly to every beleeving soule: and having said all this in the praise of Christ, she turneth againe to the daughters of Jerusalem, by whom probably the Jewes are meant, who shall finally be converted, and seekes to allure them unto him, as who would not be, considering all his excellencies; and to shew what effect this her commendation shall one day take in the hearts of the Jewes, who shall likewise be ravished with his love, and seeke unto him, they reply, Chapter 6. 1. which Hebr. and in the vulgar is added to this Chapter.
Whither is thy beloved gone (O fairest among women) whither is thy beloved Vers. 17.turned aside, that we may seeke him with thee? And therefore although before upon verse 8, 9. the Daughters of Jerusalem have been expounded, as setting forth the Watch-men spoken of before that, yet upon further consideration understand we the Jewes by them, who shall finally be converted, and the Spouse praising Christ unto them, is the present Church of the Gentiles, which shall be a meanes at length by her high commendations of Christ, to move the hearts of the Jewes to turne unto him; yet this is by the same Gregory also understood of one Neighbour speaking to another of Christ, and the love of him being wrought in their hearts by hearing so much from others, who are already in him, they resolve to seeke after him also.
Ainsworth understanding all that went before to be spoken by the preaching of the Word, noteth here what the power of the Word preached is; hereby such as are elect, but yet unconverted, are brought for the love of Christ, that is so amiable, to be converted to the seeking of him; we may take it either way, both as seting Note. this forth, whereby one Neighbour and friend should be stirred up, having found the sweetnesse of Christ, to be speaking hereof from time to time to one another, and also the future complying of the Jewes with Christians, in seeking Christ together, that Christians not despairing of their conversion may by all meanes seeke to allure, and win them to him.