in such cloathing the Jewes put Christ when they would declare him King though with their affections derided him And as the false Church would be accounted honourable and glorious so she puts upon her the royall colours of Christ Purple is a certain juyce had from a shel-fish of that names of which fishes it is said Cum vita succum eum evomunt together with their lives losse they doe evomite that purple juyce Upon which consideration it hath its Plin. lib. 9. cap. 36. colour of blood This princely colour denotes unto us the heavenly glorie of the Saints as also the blood and death of Christ in the participation whereof a Christian becomes beautifull and glorious Hence Observe That the Saints by participating in the blood of Christ and being cloathed with his righteousnesse are made very glorious Christ is said to have washed us in his blood and to make us Kings and Priests unto God c. Revel 1. 5 6. And in Revel 7. 14. The Saints are they which Came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. It is the greatest dignitie and glorie of believers that they are made cleane and pure by the blood of the Lamb. Thus the Chariot of Christ is made up First Of the silver Pillars of his word and truth Secondly Of the Covenant of grace as on the bottome of gold whereon the Saints rest And lastly Of the purple and glorious ornaments which is given the Saints through his blood It followeth The middest thereof being paved with love for the daughters of Jerusalem The middest is to be taken for the inmost part of the Chariot which is said to be paved with love that is wrought with lovely workes whereby the daughters of Jerusalem to wit the elect of God are drawne unto God himselfe by the feeling of his love towards them Hence Observe That Christ drawes his people unto himselfe by a principle of love Hence it is That the Chariot wherein Christ carries his people in is paved with love Christ doth so affectionately love his Spouse that he doth ingrave her on the palms of his hands Isa 49. 16. and carrieth her upon his heart as the high Priest bare the names of the Children of Isarel on his pectorall or breast-plate to wit on his heart Exod. 28. 29. Christ doth display the banner of love over the soule and so draweth it after himselfe Such as is the love of Christ is the pavement of his Coach Thus farre the description of Christs chariot Now followoweth the description of his person VERS 11. Go forth O ye Daughters of Zion behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls and in the day of the gladnesse of his heart SOlomon being advanced the people of Jerusalem are called forth to behold his glory but under this Christ and his people are most intended the Saints are onely fit to contemplate upon Jesus Christ and Christ onely affords matter of heavenly speculation For the better understanding of these words observe First The persons called out and they be the daughters of Zion Come forth O yee daughters of Zion c. Secondly The end of their being so called out and that is to Behold or contemplate on King Solomon Thirdly The description of Solomon and this is done by introducing him crowned The Crowne is made excellent First In respect of the person that crownes him and that is his mother Secondly In respect of the time of his coronation and that is the time First Of his marriage Secondly Of his hearts rejoycing Come forth O ye daughters of Zion c. Zion was a glorious Fort seated in an upper place of Jerusalem inhabited of the Jebusites before David surprised it but afterward it was called the Citie of David 2 Sam. 5. 7. The word in English signifieth a Looking-glasse or a prospective signe a terme well befiitting it because it was a watch Tower over Jerusalem It was called the holy Citie and the Lords mountaine Isa 5. 2. Joel 3. 17. because the Temple was built there The Daughters of Zion were the women dwelling therein but all men and women are comprised in the phrase so were all Townes and Cities called daughters to the Mother Zion The Daughters figured out the Saints of God which are also called Virgins and doe follow the Lamb Revel 14. 14. These Daughters are called forth to a further degree of knowledge and out of their former estate Hence Observe That the Saints are called out of their darke estate they are in by nature unto a state of more knowledge by the Spirit of Christ Ye are called out of darknesse into marveilous light saith the Apostle 1 Pet. 2. 9. And so saith the Prophet The people that sate in darknesse have seene a great light they that dwell in the Land of the shadow of death upon them hath light shined Isa 9. 2. Now followeth the end for which the Daughters of Zion are thus called out And behold King Solomon with his Crowne c. Under Solomon is meant Christ whom Solomon figured in his Kingdome crowned with glorie and honour in his Church The Daughters of Zion are called forth to behold his glorie and dignitie his worth and excellencie even with his Crowne or diadem wherewith he was invested Thus it was said to John Come and see Revel 1. And againe Tell ye the daughters of Zion Behold thy King commeth Matt. 21. 15. So here behold King Solomon with his Crowne of glorie and dominion and victorie Hence Observe That the Saints are called forth to behold and contemplate the excellencies of Christ. If Shebaes Queene came from the uttermost parts of the earth to behold Solomons glorie how much more should wee come forth of our lusts and from the world to contemplate on his glorie who is farre greater then Solomon Matth. 12. 42. for by so Beholding him though as in a mirrour we are changed into his image from glorie to glorie as by the Spirit of the Lord 2 Cor. 3. 18. But how shall the naturall man behold Christ in his glorie when as he perceiveth not the things of God for they are foolishnesse to him neither can he know them because they are spiritually discernd 1 Cor. 2. 14. Then let the Daughters of Zion come forth for they only can contemplate on the spirituall glorie of Christ and can judge a right thereof Now followeth the description of our Solomon to wit Christ and this is by introducing him crowned This Crowne is made excellent First In respect of the person that crownes him The Crowne wherewith his Mother crowned him Christs mysticall Mother is the Church of the faithfull that with the Apostle travaileth till Christ be formed in her The Saints by faith do spiritually conceive and bring forth Christ Gal. 4. 19. And Christ saith they that doe his will are his Sisters and Mothers Mat. 12. 50. It
and sweet and therefore compared here to myrrhe The graces and prayers of the Saints are said to be sweet as it is Revel 8. 4. Christ ming leth them with his owne sweet odours and so perfumes them before his Father The wicked are abhomination to the Lord because he abhorrs them their services and whatsoever in them is but the righteous man is his delight Prov. 15. 8. Christ will burne up sinne and consume all the drosse of his Saints and accept that which is sweet of his owne spirit in in them All the actions of the flesh are nothing but sinfull workes but the actions wrought by the hand of Christ the finger of God and power of Spirit these actions are sweet holy and gracious Secondly Observe That the sweetnesse of the Saints proceeds from Christs sweetnesse Christ first leaves myrrhe and the fingers of the Spouse drop myrrhe He was anointed with the Oyle of gladnesse above his fellows and out of the fulnesse of his divine annointings we receive grace for grace The head being anointed the oyle ranne downe to the skirts of Aarons garment wee have all from our head grace for his grace love for his love priviledge for his priviledge he is a sonne so are wee sonnes we are heires of heaven as he is heire of God all his dignities offices priviledges graces and preferrements are ours So that looke whatsoever grace or priviledge is in the head it descends downe to the Members who share with the head in every vertue so that all our graces are from his grace our life from his life our myrrhe from his myrrhe It followeth in the next verse VERS 5. I opened to my beloved but my beloved had withdrawne himselfe and was gone my soule failed when he spake I sought him but I could not finde him I called him but he gave me no answer HEre wee see the troubles and sorrows which befall the Spouse because of her former negligence and securitie Christ will not let her lye asleep on her bed of ease but will come to awaken her In the verse wee have First The action of the Spouse I opened to my beloved Secondly The discouragements of the Spouse and they are three First Christs leaving of her My beloved had withdrawne himselfe Secondly Her inward griefe and sorrow My soule failed c. Thirdly She had no answer notwithstanding all her seeking I sought him but he gave me no answer c. I opened or I my selfe opened to my beloved as before this noteth a further degree of grace in the Spouse that she did not only rise up but opened the doore giveth up the strength and power of heart and affections unto him willing that the everlasting King of glorie should come in and reigne there Hence Observe That gracious affections produce gracious actions Where there is the truth of affection it will discover it selfe in holy action after her affections were moved she presently openeth to her beloved The will minde and understanding guide the outward man therefore if these be touched and wrought upon it will quickly appeare in outward action as soone as her bowels were moved and that her fingers dropt myrrhe she shews the truth of her affection in opening unto and making after her beloved Thus much for the action of the Spouse her discouragements follow But my beloved had withdrawne himselfe Withdrawne or passed away to wit secretly and quietly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit particularly also putting up the great injurie of refusall that shee had offered him passed by to wit the doores and so went away The doubling of the complaint for his departure sheweth her passion and griefe in that she thought he had been at the doore when she opened but now he was gone she could not enjoy his presence and favour as formerly she had to her unspeakeable comfort This is strange that he calleth and knocketh when she was asleep and lay in her bed and now when she is risen out of her bed and openeth the doore to let him in he withdraweth himselfe and will not be seene her unkinde dealing did deserve this Hence Observe That Christ doth sometimes withdraw himselfe from his Saints according to their sense and apprehension So God did withdraw from Christ when he cryed out My God my God why hast thou forsaken me but yet at that time God was neere him and did uphold him by his power and so for the Saints such desertions as these proceed from love from him that doth withdraw himselfe he doth it of purpose for their good and that out of a singular love but seeing Christ doth alwayes dwell in the Saints how can it be said that he doth withdraw himselfe out of their sight especially when he hath made their hands to drop with myrrhe This is out of question that Christ is alwayes present in the souls of the faithfull and yet to their thinking and apprehension he seemeth to be absent He doth still support them by his power and spirit and yet they have not the lively and comfortable feeling of his presence which they desire and sometimes happily did enjoy Then the heart is troubled then they mourne then they seeke and call after him for shee saith My soule failed when he spake My soule went forth or it left me and was gone it failed and fainted within me I was as one without life even as one dead through feare and griefe The departure of the soule from the body is death she was now as it were in a swoone or halfe dead for the time Alas now shee is afraid that her unkinde dealing should cause him to forsake her Who is able to expresse the griefe and sorrow the godly soule hath when it seeketh to feele the consolation of Christ and he hideth his face True it is that the Spouse could not lament she could not open the doore seeking and calling after him unlesse he were present and did worke these things in her for all these things proceed from his grace but yet he doth seeme to be absent which makes her crye out my soule my strength my life my comfort is departed from me When he spake When he spake or while he was speaking or rather because of his Speech to me which I had neglected for however the Hebrew will beare both yet I thinke the latter most agreeable with the purpose of the Spouse which is to agravate her offence and also to shew the miseries that she fell into for so great neglect So the sence is My soule failed because of speech or for the words which he had used when he so lovingly called unto me as before in verse 2. saying Open unto me my sister my love my dove my undefiled for my head is full of dew c. Now when the Spirit had moved upon her heart and affections then she remembred the words of her beloved Hence Observe First That Christ's words makes after impressions in the hearts of the Saints though
dispensed unto the Saints in the days of the Gospel all those carnall Ordinances of meats and drinks and diverse washings should be turned into a more spirituall administration The Apostle telleth us that those rites and ordinances under the Law stood only in meats and drinks and diverse washings and carnall ordinances imposed on them untill the time of reformation Hebr. 9. 10. The Apostle sums up all legall rites and shadows whatsoever calling them carnall ordinances of justifications of the flesh because they did sanctifie only to the purifying of the flesh freeing of those who used them from legall pollutions And saith he these were imposed untill the time of reformation that is untill Christ came in the flesh who should reform all such carnall rites and ceremonies with all those legal observations services exhibiting the truth and reality of spirituall things signified by them and by instituting a more holy and spirituall worship We may take either of the two last interpretations either of the encrease of grace unto the church then present or of those plentiful measures of grace and spirituall administrations under the Gospel First if wee take the meaning of the words for an increase of grace oberve That where ever the Lord begins a work of grace hee doth adde new supplies of grace to such beginnings This is that the Apostle was very confident of in behalfe of the Philippians That hee that had begun a good worke in them would finish it untill the day of Christ Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith When God had made the world he did not cease from exercising his power but it is still at work for the upholding of the creation so concerning the work of the new Creation I mean the work of grace in the soule Christ doth not only begin this work or work some small degrees of it but he doth proceed to maintain what he hath begun and to encrease that which he maintains and to perfect what he doth encrease carrying the soule from glory to glory 2. If wee understand the words of those glorious things that were to be exhibited by Christ in the time of the Gospel Observe hence That the Doctrine of faith and ordinances of the Gospell with the graces accompanying them are much more glorious and excellent then those under the law This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers 7. unto vers 11. But if the ministration of death written and engraven in stones were glorious c. how shall not the ministration of the spirit be more glorious He calleth the law the ministry of death because the letter killeth because it doth not communicate an ability to man to keep the same neither makes any promise of forgivenesse unto the transgressor for tste tenour of it runs thus Cursed is every one that abideth not in all the things which are written in the law It convinceth us of sinne and therefore it 's called the ministration of death and condemnatâ—on but the Gospel is the ministration of the Spirit and of life and righteousness because the Gospel doth not only shew the way to life by Christ but it is accompanied with the power of the holy Spirit whereby wee are raised from the death of sinne and quickned to the life of holinesse and it doth also crown us with righteousnesse administring the same unto us by Jesus Christ Hence saith the Apostle in vers 10. For that which was made glorious had no glory in this respect by reason of the glory that excelleth That is all those legall administrations which had some kind of glory upon them yet they had no glory comparatively as the light of a candle shines very bright in the night but it is obscured in the day-time so is the light of the Moone obscured by the light of the Sunne so likewise is the glory of the Law obscured by the light of the Gospel that it seems to have no glory or light at all Indeed the law was glorious in two respects especially 1. In respect of the promulgation of it as the Apostle shewes Heb. 12. 18 19. There was fire and blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words c. The Lord came in great Majestie to give the Law even as the Kings of the earth do put on their garments of State when they goe to enact Laws but Christ discovered more glory upon the Mount at his transfiguration there was Moses and Elias and the voyce of God from heaven and the appearance of the holy Ghost descending upon him c. And hence it is the glory of Mount Sion exceeds the glory of Mount Sinai 2. In respect of the matter of the Law it was glorious it contained the image and glory of God which at first was stamped upon mans heart and after written in the tables of stone but now the Gospel holds forth this image as stamped upon Christ and so represented to us again This the Apostle testifies unto us in 2 Cor. 4. 4. saying Lest the light of the glorious Gospel of Christ who is the image of God should shine into their hearts And Christ is called the expresse forme or image of his person Heb. 1. 3. This is spoken not only in respect of his divine nature but also in regard that hee is God manifest in the flesh by whom the glory and righteousnesse grace mercy goodnesse wisddome and power of God is revealed unto us Again the Apostle telleth us that the glory of the ministration excelleth that of the law because that of the law is to be done away and that of the Gospel was to remain 2 Cor. 3. 11. All those carnall rites and ordinances of the Law were to be abolished and the Lord promises that in their stead he wil create new heavens and a new earth and the former shall not be remembred or come into mind Isa 65. 17. The Lord would so alter and change the state of his Church that it shall seem to be a new world and the spirituall excellency thereof shall so much exceed that which was before that the consideration of the one shall seem to drown and abolish the memory of the other The Apostle doth argue the abolishing of the old Ordinances and the continuance of the new thus In that he saith a new covenant speaking of the promise of God hee hath made the first old now that which decayeth and waxeth old is ready to vanish away Heb. 8. 13. That is the old legall administration shall be disannulled or abrogated at the comming in of that which is new To conclude in the times of restauration of the Gospel all things shall be altered for the better as in Isa 30. 26. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven dayes c. That is
the Forrest Vers 3. As the Apple tree among the trees c. 2. The effects or fruits of Christ and they are double 1. A fervent desire in the Church toward Christ I exceedingly delight to sit under his shaddow Vers 4. 2. Christs loving provision made for her He hath brought me into the banqueting house c. Vers 4. This was as a cause of love-sicknesse to the Church upon which follows these effects 1. A patheticall exclamation or suddaine outcry of the Church Stay me with Flaggons and comfort me with Apples for I am sick of love Lastly a remedy follows this disease His left hand is under my head c. Vers 6. 1. For the Churches comparison in these words As the Apple tree among the the trees of the wood so is my beloved among the sonnes In which we may consider fowre things 1. What the Tree is that is here spoken of 2. The place it groweth in to wit in the Forrest 3. The person resembled by this Tree 4. The persons resembled to the place of the trees growth The Apple tree here spoken of is expressed in the Hebrew by the word Tapuach expounded in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malus arbor malum fruct us by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Malus Some thinke that Malum an Apple comes from Malum evill because sin came first into the world by eating of an Apple But others unto whom I incline think that it comes from Malo I more will or desire because it is passing pleasing to nature it being a fruit which man much desireth and delights in An Apple tree is commended to us in these respects 1. For its comfortable shaddow that it giveth as appears in the following part of the Verse it being a tree of a spreading nature 2. It is very fruitfull as likewise appears in this Verse the Apple tree is fruitfull above all the trees of the Forrest which bring forth no fruit or else they bring forth wild harsh and sowre fruit not fit for food 3. The Apple tree hath more variety of fruits then any other tree whatsoever so that it can hardly be reckoned up how many various sorts of Apples there be and that of different tast 4. It is very pleasant in tast 5. It is very sweet and refreshing unto the sense of smelling as thereby a quickning power is conveyed into a fainting weake body Now by this is held out the plentifull supply of grace in Christ flowing downe upon all his Members Hence Observe That the Saints find a sweet supply of all grace in Christ For looke of what use and comfort the Apple tree is to mans body the same and much more is Christ unto the soule Christ is a shaddow of protection unto his people fruitfull in his communicating of grace he aboundeth in variety of all his graces his fruit is good to the tast and sweet unto the sences of the soul cheering and comforting those that are weake by communicating of those graces to them Christ hath in him sufficiency of all grace relative and suitable to all conditions as Job saith that he was eyes to the blind and feet to the lame and a Father to the poore so is Christ made every thing to Believers in proportion to their wants As Elisha when he raised a Child to life Put his mouth upon the Childs mouth his eyes upon the Childs eyes his hands upon the Childs hands still similar parts were applied to similar so doth Christ apply himselfe to us in a relation suting and answering to every necessity This of the Apple tree Secondly the place of this Apple trees growth it is among the trees of the wood or of the Forrest or Grove among wild trees begrowne over with mosse and without culter trees that bring not forth fruit meet for man that are either barren or else they beare wild sowre bitter and unsavory fruits such as is food for Hogs and wild Beasts rather then for man Such is the state of all the Sonnes of men by nature for so saith the Apostle in Rom. 11. 24. that we are wild by nature not as we were first made but as we were corrupted in Adam and so derived from him to his posterity and therefore he saith we were graffed in contrary to nature That is we are ingraffed in to Jesus Christ by some means which is above nature Now Christ far excelleth in beauty fruit and comfort all the Sonnes of men Thirdly the person affimilated to the Apple tree it is Jesus Christ the Churches Beloved from whom shee receives life health and every saving grace of the Spirit The Hebrews expresse Beloved by the word Dod which is the same in signification with David as was hinted before in Chap 1. 13. Christ is the Churches Beloved he loved her first therefore her duty is to love him againe and therein shee faileth not although shee be not able to love him so perfectly as shee ought nor in such a measure as he loveth her Fourthly the persons resembled by the Forrest trees they are termed Sonnes not sonnes of men yet the adjunct of men may be added and so it may be meant of all the Sonnes of Adam whom Christ far excelleth as it is said of him in Psal 45. 3. Thou art fairer then all the sonnes of Adam The Church considers Christ not exalted but here on earth in his estate of humiliation not sitting in the Heavens but pitching his Tabernacle among men And therefore it cannot be that Christ is here compared unto the Angells which are called the sonnes of God Job 1. 6. unto whom in this estate and in respect of taking our nature and for the suffering of death was somewhat inferiour Heb. 2. 7. but in respect of the former similitude of the trees of the wood we may understand it of all earthly creatures as the Kings and Potentates and wise men of the world these are called sonnes as the peoples of the world were called Daughters in Vers 2. Thus the King of Assyria is likened to a Cedar in Lebanon under whose shaddow dwelt all great Nations Ezek. 31. 3. 6. And Nebuchadnezzar is likened to a tree strong and high under which the beasts of the Earth dwelt c. So the Church doth extoll her beloved above all the great ones in the world he being the Prince of the Kings of the Earth Rev. 1. 5. These things remembred let us see what is inferred First Observe That all men by nature are like the Trees of the Forrest which bring forth nothing but sowre bitter and unsavory fruit All the fruits that man produceth by any naturall ability it is like the fruit of a wildernesse wild bitter and unsavory Secondly Note Christ is the Churches Beloved Christ loved us and gave himselfe for us he loved us when we were not yea when we were his enemies we were reconciled unto him hence it is that the Saints love Christ Thirdly Note That
Sacrifice unto him According as it is written that the Offerings of Judah and Jerusalem were sweet unto the Lord Mal. 3. 4. And Noah's Sacrifice had a sweet savour unto the Lord. Whereas the Lord saith of the wicked Your Burnt-Offrings are not acceptable nor your Sacrifices sweet unto me Jer. 6. 20. The second reason followeth And thy Countenance is comely Comely or desireable beautifull the countenance of the faithfull must needs be glorious for the wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit desideravit affectavit of a man saith Solomon doth make his face to shine and the strength of his face shall be changed Eccles 8. 1. This is spoken of heavenly wisdome which causeth the souls face to shine causing a right strong heart to change its complexion from evill to good of deformed becomming comely These praises of the Church are spirituall and according unto the esteeme and high account that God hath of her and not as shee is esteemed by man Hence Observe That the Spouse is comely and desireable in Christs account It is most true that Christ himselfe in respect of worldly reputation had his visage and forme so marred that many were astonished at him he had no forme nor comelinesse Isa 52. 14. 53. 2. but Christ is highly prized by the Father and is in high account with the Saints So the Spouse is black and deformed in respect of her outward forme and visage as shee appears to the carnall eye but in Christs esteem shee is faire and beautifull comely and desireable Grace in the Saints carries with it the most transcendent good and the excellency of all beauties for what is grace but the beams of the divine nature which is the fountain of beauty and spring of glory So that all must be faire that comes from the fountain of beauty and all must be glorious that comes from glory it selfe It followeth VERS 15. Take us the Foxes the little Foxes that spoile the Vines for our Vines have tender grapes HEre the Church repeateth a speech of Christ which concerneth his care over the faithfull that ' should walke up in a close communion with himselfe The parts are these two First A commandement for taking and apprehending the adversaries great and small laid downe under the terme of Foxes Take us the Foxes c. Secondly A reason thereof and this is drawne First from the nature of the Foxes which is to devoure That spoile the Vines c. Secondly From the time of the Vines weaknesse when it is said For our Vines have tender grapes c. Take us the Foxes c. Christs command is to restraine the foxes the little foxes the enemies of the Church of greater or lesser power Hence observe Christs care over his Church he is careful that it be not spoiled by devouring beasts he keepes his Vineyard in his owne hand and will see that it shall not run to utter ruine The Foxes the little Foxes c. By Foxes wee may understand either sinnes or persons because both of them are hurtfull unto the Spouse First Every sinne may well be compared to a Foxe 1. As Foxes hide in the holes of the earth Matth. 8. 20. So are sinnes hidden in the deceitfull heart of man 2. As the Foxe is both subtile and harmefull so is sinne Secondly Personall adversaries of the Church may well be compared to foxes those who labour the ruine of the Church and these are either false teachers or bloody Tyrants First False Prophets and false Teachers are so compared by the Prophet Ezek. 13. 4. O Israel thy Prophets are like the Foxes in the Desarts And such are by Christ likned to Wolves Matth. 7. 12. such as these may well be called Foxes First For craft and subtiltie the Apostle tels us They tuansforme themselves into the Apostles of Christ 2 Cor. 11. 13. Such Apostles saith he are deceitfull workers that is who seeme to labour in the Vineyard of Christ and seeme to be zealous as if they sought nothing but Gods glorie when they seek their owne gaine and advantage most of all Secondly In respect of their crooked and perverse wayes for so a Fox is noted for his rolling in and out with turnings and windings and thus David speakes of the wicked and those that are enemies of the Church But these saith he that turne aside by their crooked wayes lead them forth with the workers of iniquitic c. Psal 125. 5. Such as Apostate from the truth or such as are ignorantly zealous that thinke they doe God good service to destroy the Saints Such I say turne aside and walke in crooked wayes wasting and destroying the Vines of Christ Secondly Bloody and cruell Tyrants are compared to a Foxe as Christ called Herod a Foxe Luke 13. 32. because of his subtiltie and fraudulent disposition In like manner the Apostle tels us that he was Delivered out of the mouth of the Lion 2 Tim. 4. 17. Some by the Lion understand the Emperour Nero so called for his rage and crueltie as for the most part Tyrants and powerfull enemies of the Church are called As the Mother of the Princes of Israel is said to be a Lionesse And shee lieth downe among Lyons and she nourisheth her whelps to wit tyrannicall Kings among young Lyons Ezek. 19. 2. that is the mother of the Kings to wit the people of the Jewes and Jerusalem which have brought them forth hath been full of blood and violence and hath brought forth Kings of the same nature The powerfull enemies of the Church are often called Lyons as in Psal 35. 17. and 91. 13 Pro. 28. Jer. 2. 15. and 4. 7. And Marsyas certifying his Patron at Rome of the death of Tyberius useth this phrase the Liâ—n is dead as Josephus reporteth Joseph aniiq lib. 18. cap 6. In Rev. 19. 20. weâ— reade of the Beast and the false Prophet by which Beast some understand to be the persecuting magistrate as the false Prophet to be the persecuting Priest The Pope is a kinde of a mixt Foxe having power civill and ecclesiastical usurping both swords the temporall sword over all Princes and the spirituall sword over all Churches Besides all these wee may come neerer home and see many of these mysticall foxes in every Towne and Citty persecuting the Saints and spoiling the tender vines of Christ Now wee passe to the reasons of this command and first from the devouring nature of these adversaries in the words following That spoile our Vines Spoile or corrupt our Vine-yards that is by devouring the grapes as Foxes spoile and destroy the Vines so false Prophets oppressours and Tyrants destroy the Church of the first sort the Apostle speakes of and saith their word eateth as the Canker 2 Tim. 2. 17. And of such the Lord complaineth Many Pastors have corrupted my Vineyard Jer. 12. 10. In this place Pastors may be applyed unto false Prophets or unto the tyrannicall Kings and Princes of Babylon The last reason is taken from