that time a Florentine Bishop openly began to lament the Misery of the Church and doubted not boldly to affirm Antichrist to bee come already Also one Arnold a Romane could not hold but with the losse of his head bewailed the grief of the Spoâ—se And Hildegarde the Prophetesse to whom the Church appeared in a vision in the forme of a woman wailing her face sprinkled with dust by the Priests her garments rent and torne the innocent Lambe driven from her by their fault and many the like Adde unto these Bernards complaints upon the Canticles and others Afterwards there arose many and more and more every day which freely professed their grief By whose tongues the Spouse declared her misery to the daughters of Ierusalem Verse 8. What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou doest so charge us These daughters of Ierusalem were the friends of the Spouse They call unto her familiarly and lovingly and better sighted then others they acknowledge her most beautifull being naked and compassed with darkenesse Yet were they altogether ignorant of her beloved otherwise they would not have asked what he was They shew great desire of knowledge asking again and again to be shewed him At the complaint of the godly doctors the studies of the Elect were stirred up so that hee which promised onely the first lineaments of true piety and Religion had great companies following him See the multitude â—locking to Petrus Waldeâ—sis about the yeer 1160 a private man not graced with any ambitious titles Vers 9. My beloved is white and ruddie the chiefest among tennâ— thousand Shee willingly yeeldeth to their desire hoping to get what she sought for the sooner by their meanes The answer is threefold Common spâ—â—iall and mixte Which seemes to note out so many times wherein there should be the like knowledge of Christ Common in this verse taken aswell from things inheâ—ent as from Circumstances The things inherent declare the excellent sweetnesse of the lively colours of Christ which concernes those times of the Waldensâ—s when the aforesaid Peter made his house as it were a Schoole of Sacred learning where he taught the Caâ—â—chisme and first rudiments of Religion turned the Bible into their owne language translated some writings of the Fathers and by his diligence and piety brought it to passe that at length the beautifull colours of Christ shining with pure holinesse and Red with the merits of his death might be seen of all men which did not wilfully shut their eyes The circumstances are 10000. men attending on Christ For when the truth was discovered by Petrus Waldensis and his fâ—llowes the Romane Antichrist seeking by all meanes to abolish the truth spread it abroad unwittingly in many other places whose fruitfulnesse was such that about the yeer 1200. the Albigenses duâ—st joyne battell with the Antichristian Bands which Innocent the third sent to destroy them under the leading of Leopoldus the sixth Duke of Austria and Simon Earle of Mountfort At length Reymond Tolosaâ—us and Petrus King of Tarracon came to aid the Albigeuses Then might ye see the Bridegroom begin to shew hiâ—selfe again to the world attended with 10000. truly Crosse-bearing souldiers Which had wandered many yeers before solitary and without company Vers 10. His head is as the most fine gold his lockes are bushie and black as a Raven An other part of the knowledge of Christ more plaine and evident then the former For now the Daughters of Ierusalâ—m learn of the Spouse the excellency of the principall members which the world knew not by many ages The head as the most fine gold or as it is in the originall gold of gold signifieth as much as King of â—ings For all other wear Crownes of gold upon their heads which with their Kingdomes may be taken away but his head is as pure gold it selfe because it is Eternall and Essentiall which teacheth that Christ would now shew himself a King in the Earth As it came to pâ—sse about the yeer 1216. in that long contention of Frederick the Emperour the second of that name with Honâ—rius the third Gregory the niâ—th and Innocent the fourth then presently after the Albigensâ—â—n Warre that the Kingdome usurped of the Popes by Tyranny might be restored again to Christ the right Lord or true owner The bushie looks are the multitude of the faithfull very comely and beautifull in those times for their mutuall love and imbracing one of another yet wanting the brightnâ—sse of externall policy The blacknesse of the hair be to keneth the Wars troubles and persecutions of those times bewailed by many As some of Sweveland at Hallis Robert Groster Bishop of Lincolne Matthew Paris Guilihelmus de sancto Amore Arnoldus de villa nova cryed out that all Christian people by craft of the devill had gone astray from the truth of our Lord Jesus Christ that the faith which the people commonly had was like the faith of devils and that all Christian people were led to hell See how rightly they are compared to the colours of a Raven they were so black and disordered Neither did this deformity then first invade her but then she bâ—gan first to be acknowledged and bewailed Vers 11. His eyes are as the eyes of Doves by the rivers of water washed with milke and fitly set Christ carefully looking on his spouse boweth down his head that he may behold her the more neerly and exactly As the doves bow their necks with eyes inclining towards the water when they desire to quench their thirst And where the spouse was deformed altogether with dust he useth no shâ—rp remedy but applieth much mercy and gentlenesse in cleansing her outward filthinesse His eyes are fâ—tly set not overnâ—â—ch standing out nor too much dipping in but fitly placed to behold the whole condition of the Church These eyes of the Bridegroome so delectable were shewed to the world by Michael Cesenas and Petrus de Carbaria about the yeer 1277. together with Iohn de Poliaco all which Pope John condemned Because first they taught diligently that Pâ—ter was nâ—nâ—onâ— head of the Church then any other Apostle neither did Christ â—eâ—ve after him any vicar â—r head of the Church Which evidently declareth the first part of the similitude that Christ beholdeth his Church with no lesse attention then the thirstie and drinking doves behoâ—â— the waters with â—ttentive eyes Secondly they taught plainly that The Church hath no power to correct any one with coactive punishment as thâ—y â—â—ll it much lesse hath the Pope any such power to correct punish institute or remove any one in the magistracie Whereby they prove the Pope clean contrary to Christ the one washeth away spots with milk the other with salt-peter the one restraineâ—h and puâ—isheth faults with the word the other with the sword c. Thirdly they taught that Priests and elders had all a like authority power and jurisdiction Emperors
indeed had given a high degree to the Popes and might take it away again at their pleasure The Pope raged when Michael taught this but the holy man proceeded and â—eased not to preach that the Church was a striving place of piety not a race of Ambition And seeing that full vessels might satisfie everâ— one it was terrible that the Clergie should so shamâ—fully contend for honour either with the laitie or among themselves The covetous and ambitious have never enough but their minde alwayes thirsts for something more whereby they plainly shew that either they never lighted on that full river where the Bridegroom quietly resteth or they are of another disposition contrary to him whose name they falsly pretend c. Vers 12. His cheekes are as a bed of spices as sweet flowers his lips like lillies â—ropping sweet smelling myrrhe The greatest part of the countenance is in the cheeks which of Christ are most apparent unto us when he raigneth openly in the Church in holy institutions which he hath given to be kept by his Church till his coming These cheeks are first likened to beds new made in a garden and presently to sweet flowers which elegantly setteth forth the swift and speedy increase of the knowledge of Christ the flowers immediately following the sowing The fruitfull ripening of thiâ— seed was furthered by the preaching of Robert French Anno 1290. Who by many visions set forth the lamentable condition of the Church and declared openly that the Pope was an Idol a Serpent a wooden head And the spouse which was presented unto him with a glittering silver crosse very beautifull and excellent as well in life as doctrine Hitherto the following member of the verse doeth seem to belong His lips like lillies dropping sweet smelling Myrrâ—â— Now the Bridegroom began to be famous by the puritie of teaching which yet durst not but only mutter and whisper without lifting up the voice boldly Vers 13. His hands are as gold rings set with the Beryll his belly is as bright Ivory overlaid with saphirs Hitherto hath the Bridegroom been set forth to the world in some speciall members from Frederiâ—k the second to Robertus Gallus by almost 100. yeers The hands are the instruments of Action and in scripture they figuratively signifie works The Jems included in the rings seem to signifie the ministers of the word which elswhere Christ carryeth as stars in his right hand Rev. 1 20. But these times yeelded not such splendour These things shew a change and alteration of that which Christ would bring to passe by the labour of his ministers as it hapned about the yeer 1300. which was called the first resurrection of the dead For now the thousand yeers were ended wherein Satan was bound and the dead raised from their graves Very many now began more boldly to set forth the truth As Danâ— the Florentine Marsilius Paâ—avinus William Ockam Iohn of Gaunt and many others Philip the French King despised Pope Boniface Lewes of Bavaria strove long time with these most humble servants of servants for the right of the Empire Edward of England made shew unto many how little he esteemed the Popes authority By the Bowels or Belly bright as Ivâ—ry overlaid with Saphirs may be understood the two Sacraments For the Word of God is open to the view of every one as the month and countenance neither is it wont to be hid from strangers but the Sacraments serve only for the houshold as the bowels which are appointed only to that body whose members they are but serve to no use for strangers These things therefore as it were with the finger point to those times of Iohâ— Wickliff 1370 who taught openly that the substance of materiâ—ll bread and wine remain in the Sacrament of the Altar the accidents of brâ—ad remain not without the subject in the same Sacrament Christ is not really in the sacrament in proper presence corporally Beringarius spake against this wicked error 200. yeeres before but the time was not yet come wherein the hands of the Bridegroome should be seen full of Rings whence his enterprise wanted successe Vers 14. His legs are as pillars of Marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars The beginning of this verse seâ—â—eth forth the nether parts whose chief praise consists in strength and stablenesse All would faile unâ—esse that which upholdeth were sufficient to beare the weight Wherefore the Bridegroome standeth immoveable on such strong bases And lest we should thinke that his strength wanteth beauty loe the legs and feet are of gold So that from the crown of the head to the soal of the feet hee shineth with infinite glory and Majesty Yet is there no doubt but these things belong also to the history therefore these two golden bases whereon the Marble pillars are set seem to point out John Husse and Hierome of Prague as is the perpeâ—uity of Marble such was their conâ—tancy to indure death willingly for the truths cause induring a triall by fire as the pureâ—t gold They differed from the Popelings in many things but this chiefly bit the mitred fathers that they gravely reprehended their wicked and lascivious lives This was the ulcer that could not indure scratching which made them rage so fiercâ—ly against them this was about the yeer 1415. The other Member of the verse 〈◊〉 countenanceâ—s as Lâ—bâ—â—oâ— exâ—â—llent as the Câ—dars His countenance is seen here on'earth in the true knowledge of Christ and by his true worship which he himself hath appointed Now the Spouse comâ—â—ring it to Mount Lebanon sheweth thereby that there should be so great an increase of knowledge and renewed worship that the profession of Christ should continue as firm as the hils themselves and as the Cedars of â—ebanon exceed other treâ—s in length so should truâ— Religion excell all scratching and pricking superstitions in reverend Majesty which most fâ—â—ly agree with the times presently following wherein the Bâ—hemians shook off the Romish yoke 1420. Now first began the Word to be truly preached the Sacraments to be administred in either kinde wicked supeâ—stitions to be rooted out Monasteries to be beaten down and the Priests constrained to till the Land or to yeeld some better fruit c. Vers 15. His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Ierusalem His lips at the 12. verse dropped myrrhe here the mouth foundeth sweetly both lips and mouth betoken the Word and Preaching only the lips whisper obscurely the palate and open mouth yeeld a more sounding voyce Such was the voyce of the Bridegroome heard in the Ministers of Bohemia preaching the truth freely and without feare in despite of Antichrist Hee is altogethâ—â— lovely there is nothing in him but that which is most to be desired with greatest care and study This is my beloved as if she should say seeing yee have so earnestly desired to know
dangers then the deepest sleep that is Herod making use of this night endeavoured most wickedly his destruction But the Angel one of the mighties of Israel warning Joseph to flie with the childe into Egypt delivered him from the jawes of Herod and the cruell slaughter of the Bethlehemites Truly this bed was better guarded then Salomons Vers 9. King Salomon made himself a Chariot of the wood of Lebanon Such was the bed Now followeth a description of the Chariot in this and the next verse The bed was enough to shew what did belong to private use but by this Chariot is declared with what Majesty he would shew himself to the multitude The King made this Chariot for himself alone although the dignity thâ—reof belongeth to the Spouse also The generall matter of it is wood of Lebanon whereof likewise the Temple was built 1 King 5. 6. Other things that concern the beauty of it are mentioned in the verse following where yee shall see the application of the Prophecie Vers 10. He made the Pillars thereof of silver the bottome thereof of gold the covering of it of purple the midst thereof being paved with love for the daughters of Jerusalem Such was Salomons stately Chariot wherein hee was wont to be carried in publique whose beautifull and glorious structure is here declared to expresse that high and incomprehensible excellencie of Christs humane nature for this was that triumphall Chariot whâ—ch he built for himself of the wood of Lebanon conceived in the womb of Mary of NÌ„azareth of Galile at the foot of Lebanon that rightly the matter may be said to be taken from thence whence his humanity was built up or framed yet he made this Chariot for himself not begotten by the company of man but by vertue of the most High overshadowing the Virgin Whose pillars were silver the seats were gold the coverings purple all the frame from head to foot most pure most precious most divine and within the ground and pavement and that which was as it were the foundation to all the rest of the frame was wholly love of the daughters of Ierusâ—lem he had them drawne with the needle or rather ingraven in his heart and bowels seeing for his elects sake only he made him this Chariot of humanity wherein he would openly be carried in the sight of the world for men to behold him Vers 11. Go forth O yee daughters of Sion and behold King Salomon with the Crown wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart It seemeth here it was the custome for parents at such a solemnity to bestow some singular ornament upon their children and that Bathsheba bestowed this Crown on Salomon when he married Pharaohs daughter though the Scripture speak not of it for David was dead before But it shall better appeare in the new Salomon then in the Type For the Crown which the daughters of Sâ—on are commanded to behold is that great glory which the Father gave the Sonne entring into his office testifying from heaven This was that his beloved Sonne in whom he was well pleased And likewise annoynting him above his fellowes by the Spirit himself descending in a visible shape and resting on him Matth. 3. 16 17. The Church whose husband he is and by some reason her sonne as we have seen before put this Crown on his head by acknowledging him to be King and Head of the Church The Sonne of God the Lambe which took away the sins of the world the Messias himself who had all power in heaven and in earth and whom the faithfull sought and obtained of him to be dispossessed of devils healed of diseases and a remedy in all their troubles It was manifest what opinion they held of him and of what incomprehensible Majesty indeed he was All the time from the beginning of his office until his passion was the day of his espousalls or marriage as he hath taught himself calling his Disciples the children of the wedding chamber and himself the Bridegroome Matth. 9. 15. and by the Parable of a certain King which made a Mâ—râ—iage for his son Mat. 22. 2 c. This was the day of the gladnesse of his heart when with a ready and willing minde he earnestly indeavoured to effect all those things which belong to our salvation that hee preferred the care thereof before meat and all other necessaries of his life John 4. 32. The daughters of Jerusalem should not be moved with this glory but only the daughters of Sion the Citizens and free Denizens of the City of the heavenly Ierusalem these moved with the divine beauty and excellencie of this King and Crown should slock unto him every where by heaps making the hypocâ—â—tes afraid lest all men should believe in him Iohn 11. 48. CHAP. IIII. 1 BEhold thou art fair my love behold thou art fair thine eyes are like the doves among thy locks thine hair is like the flock of goats which look down from the mountain of Gilead 2 Thy teeth are like a flock of sheep in good order which go up from the washing which every one bring out twins and none is barren among them 3. Thy lips are like a thread of skarlet and thy talke is comely thy temples are within thy locks as a piece of a pomegranate 4 Thy neck is as the tower of David built for defence a thousand shields hang therein and all the targets of the strong men 5 Thy two breasts are as two young roes that are twins feeding among the lillies 6 Untill the day break and the shadowes flee away I will go into the mountain of myrrhe and to the mountain of incense 7 Thou art all fair my love and there is no spot in thee 8 Come with me from Lebanon my spouse even with me from Lebanon and look from the top of Amanah from the top of Shenir and Hermon from the dens of the lions and from the mountains of the leopards 9 My sister my spouse thou hast wounded mine heart thou hast wounded mine heart with one of thine eyes and with a chain of thy neck 10 My sister my spouse how fair is thy love how much better is thy love then wine and the savour of thine oyntments then all spices 11 Thy lips my spouse drop as honey combs honey and milk are under thy tongue and the savour of thy garments is as the savour of Lebanon 12 My sister my spouse is as a garden inclosed as a spring shut up and a fountain sealed up 13 Thy plants are as an orchard of pomegranates with sweet fruits as camphire spikenard 14 Even Spikâ—nard and saffron calamus and cinamon with all the trees of incense myrrhe and aloes with all the chief spices 15 O fountaine of the gardens O well of living waters and the springs of Lebanon 16 Arise O North and come O South and blow on my garden that the spices thereof may flow out let my welbeloved
of scarlet and thy speech is comely Thy temples are like a peâ—ce of a Pomegranate within thy locks The lips figuratively do signifie speech whose praise is twofold slendernes and colour As small as a thread as red as scarlet which two shew the doctrine of those times As in form it was most pure sincere and mâ—st divine therfore compared to a small silk thread So the matter in a speciall manner setting forth his death is compared to scarlet Who would not kisse and reverence those lips which spake not of the earth but of heaven from whence they came Iohn 3. 31. 32. Blessed were those times which sounded with the voice of God himself when all his words were dipped in scarlet and all his doctrine as it were coloured with blood by often mentioning of his sufferings Mat. 16. 21. c. But these you will say are the lips of Christ himself and noâ— of the Church He is the head of this body and therefore the Church then spake with his lips He that heareth you heareth 〈◊〉 and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. And thy speech is comely This some translate Thy solitarines is to be desired for the word in the originall signifieth both which word it seemeth the wise Salomon useth advisedly to signifie both for though his words seemed harsh to the Scribes Pharisâ—es â—scoming out of a desert stopping their ears at his wâ—rds â—â—e the deafe adder as it was foretold Psa 58. 5. c. yet their servants confâ—ssed that never man spake like him Iohn 7. 46. No marvell then though the godly hearers were so taken with his words that they oftentimes forgat to provide things necessary for themselves Mark 6. 36. Hitherto of the speech now followeâ—h of the Temples like a piece of a Pâ—megranate within her Locks The Temples are that part of the head which extendeth it self from either part of the forehead between the eyes and the ears even to the crown of the head and being next unto the head and placed above the eyes teeth and lips they seem to signiâ—ie those which are appointed to be Ecclesiaâ—ticall governours in the Church which â—hould refresh the flock with sweet and pleasant juice distilling from them with a fragrant smell like a piece of a Pomgranate Notwithstanding the Church in those dayes lived contemptuously in the sight of the world and as it were hid and covered as the temples are with locks of haire Vers 4. Thy neck is like the toâ—er of David built for an Armory whereon there hang a thousand Bucklers all shields of mighty men So were the lips and the temples Now the neck is compared to the tower of David This tower seems to be that in Nehemiah Chap. 3. 19 25 26. which is called The Armory of the corner The neck is that bond wherewith the head is joyned to the body Now that bond whereby Christ is joyned to the Church is partly of the Spirit partly of the Humanity received Ephes 2. 21 22. and 4. 16. and 5. 30. The spirituall is common to all things The other then first began when putting on our nature he lived here on earth which seemeth best to agree with the Metaphor in this place The beauty of this neck is set forth as well in regard of the end as of the use The end that it should be as a tower built to hang swords in that kinde of weapons wherewith enemies are beaten and vanquished The use that it might be an Armory for all mighty men As concerning the first He therefore took our humanity that the world the law sinne the devill hell and all the crue that fight against our salvation might be overcome and conquered Be of good cheer saith Christ I â—ave overcome the world Joh. 16. 33. The devill was foyled in many combates while the only begotten lived in our frailty he brought many large spoyles into this Armory immortall publishers of his divine vertue But this true Sampson by his death overcame his enemies he consecrated the sword of Goliah to the Lord and overspread and covered this whole Tower with spoyles In this triumphant Chariot he spoyled principalities and powers c. Col. 2. 14 15. These were the chains and collars wherewith the neck of the Church was adorned in those dayes The use of this Tower is that here should hang a thousand Bucklers and all Shields of the mighty These Armes are of that kinde wherewith every one is covered and defended All the ancient mighty ones which from the beginning of the world have triumphed over sinne and death have been abundantly supplyed with weapons out of this Armoury which was only faith in Christ as it is plain Hebâ— 11. through the whole Chap. Vers 5. Thy two breasts are like two young Roes that are twins which feed among the Lillies These two breasts are the Apostles and Disciples which Chrâ—st sent before him into every City and place whither he himself would come They were of a low condition and simple at first like young Roes new yeaned called from their nets to the office of teaching They were twins sent forth two and two all alike in disposition and manners many in personâ— one in doctrine see before verse 2. They spread abroad the knowledge of salvation through the whole Countrey as swiftly as the Roes are wont to run over the hills It was but a little time that they spent in their legacie yet left they nothing undone which was given them in command If you ask how these breasts were supplyed with milk which they should yeeld to others The young Roes feed among the Lillies In the company of the Elect which smell most sweetly and pleasantly in Christ for such are the Lillies afterward Chap. 6. 1. they drew abundaâ—tly which they taught to others These things shall suâ—fice to declare the conditions of those times Vers 6. Vntill the day break and the shadowes fliâ— away I will get me to the mountain of myrrhe and to the hill of frankincense Here is the same time repeated which was spoken of Chap. 2. 17. The Jewes interpret this mountain of myrrhe the mountain of Moriah where Isaac was bound to be sacrificed Gen. 22. 2. and whereon the Temple was built in the place that David had prepared in the threshing floore of Ornan the Jebusite 2 Chron. 3. 1. Also in these few words is comprehended that whole History from Mat. 16. 21. unto the end of that Gospel Neither are these words I will get me without Emphasis for thereby is shewed that Christ ascended into this mountain of his own accord not drawn thiâ—her by force of enemies nor compelled by perswasion of friends for they rather exhorted him to favour himself Mat. 16. 22. and were moved with great grief at the mentioning of his death Iohn 16. 6. This Hill of Frankincense was Mount Golgotha whereon that only sacrifice was offered to God the Father
the fencing and planting is added watering without which the beauty of the garden would soon decay The fountain is commended because it is of Gardens because it is a well of living waters and which flow from Lebanon Hee speaketh now of many gardens because the garden is common that is to say one Church divided into many particular Congregations and Parishes like beds or borders in a Garden Now also it is called a Well which of late was but a Fountain and spring because it is digged deep against the heat of the Sun for drying it up Living waterâ— which flow continually and never faile whose Spring the Church hath never wanted Nay the Head it selfe of the fountain whence we all draw and those most pure Conduite-pipes the Apostles which received the water flowing from the first Fountain lived not long before Now is mention first made of Living waters in regard of the Councell of Nice of so many learned and Religious men out of all parts of the earth By whom the rivers of living waters runne into each part of the Church much dried up with the Arrian heate Constantine himselfe was that Lebanon from whence these waters did flowe He called the Councell maintained it at his owne cost and confirmed it by his authority Vers 16. Awake O North-wind and come thou South blow upon my Garden that the spices thereof may flow cut Let my beloved come into his Garden and eat his pleasant fruit The first member of this verse seemeth to be the words of the Bridegroome for the Lord of the Garden speaketh saying Blow upon my Garden But the Bride is the Garden her self and not the Mistresse of iâ— for inviting him into the Garden she truly and modefily confesseth it to be his not hers Let my beloved saith he come iâ—to his Garden c. Here is the temperature of the â—yre added to the watering Neither doth the Bridegroome intreat that a supply should be made from any but himself of that which should be fit for the garden but to shew what ayre the Garden should use at those times By the North and the South are meant Europe and Africk who stoutly defended the truth in those times against the Arrian heresie Lastly of the fruit whereunto he is invited for it is no idle invitation only for f shâ—ons sake but for greâ—t use to expresse the condition of those times Let my love saith she come into his Garden and eat his pleasant fruit which words no doubt are of the Spouse giving the Garden to her beloved not challenging it to her self as is said before for without doubt she perceived that her beloved had withdrawne himself otherwise had the invitation been in vain There was an excellent outward shew but within all things were defiled with Mosse and Rust Envie Brawlings Contentions Ambition and Heresies had almost abolâ—shed true pietie so that the Church necessarily leaving the multitude who preferred a bare name only lurked as it were in darknesse with a few Citizens This solitarinesse happened when the fountain was sealed as is said at the 12. verse for then many more were within the bounds of the Church then had leave to drink of the Fountain Then was the Dragon thrust out of heaven and the woman fled into the Desart as we have shewed in the Revelation The meaning is the Church much flourishing outwardly Christ left her vold of true piety as more plainly will appear by his answer in the next verse Vers 17. I am come into my Garden my Sister my Spouse I have gathered my myrrhe with my spice I have eaten my honâ—-comb with my hony I have drunke my wine with my milke Eat O friends drink yea drink abundantly O beloved Or and be drunken with loves They commonly expound it as if yeelding to her request hee should say Thou doâ—st intreat mee to come into the garden Loe I come thou hast thy desire But the History directeth us to another exposition as if he should say whereas thou desirest that I should come into the Garden to what end should I come my harvest and my vintage and time of delights are past I was tâ—ere long since and gathered my myrrhe with my spice c. I have laid up as much as I pleased now nothing remaineth wherein I should take pleasure Thus saith the Bridegroome This harvest and vintage were presently at the fencing of the garden as soone as Constantine obtained the Empire for then the fruit getting heat of the Sunne was quickly ripe And the good Husbandman lost no opportunity but gathered infinite store of all kinde of fruits while the time served But after he departed from the Garden he returned no more till a thousand two hundred and threescore dayes were ended Rev. 11. 3. For the Bridegroome must be so long absent as the Bride hid her self Therefore these words teach no short and swift return into the garden but yeeld a reason why he was not in a long space to be expected The second part of the answer belongeth to his fellowes or friends Eate saith he O friends and be drunken with loves This word be drunken is sometimes in Scripture taken for drinke abundantly Gen. 43 34. or sufficiently but most commonly in the worser part for overmuch drinke depriving the senses These words very well expresse the state of those times declaring those which boasted to be the Bridegroomes friends to be puffed up with too much prosperity most basely abusing it giving themselves wholly to the throat and the belly as if they were out of their wits So that whatsoever the godly Emperor gave for the comelinesse and commodity of the Church they changed all to her shame and destruction It is most pleasant to consider how expresly the Holy Ghost long before painted out these things which at length should happen in the Church the like whereof we see still continueth And hitherto of the Church inclining to fall it ceased to flourish when the Bridegroome first departed the garden and as soone as Constantine came to the Empire As long as hee lived she was in great glory but presently after followed the darknesse CHAP. V. I Am come into my garden my sister my spouse I gathered my myrrhe with my spice I ate mine honey combe with mine honey I dranke my wine with my milke eate O friends drink and make you merry O welbeloved 1 I sleepe but mine heart waketh it is the voyce of my welbeloved that knocketh saying Open unto me my sister my love my dove my undefiled for mine head is full of dew and my lockes with the drops of the night 2 I have put off my coat how shall I put it on I have washed my feet how shall I defile them 3 My welbeloved put in his hand by the hole of the doore and mine heart was affectioned toward him 4 I rose up to open to my welbeloved and mine hands â—id drop down myrrhe and my fingers pure myrrhe upon â—he handles of the