the rebukes of the Doctors the curses of the Popes the condemning of the Emperour the conspiracies of Princes the confiscation of goods the danger of life and all other things threaâ—ning present death could have terrified the Spouse from proâ—eâ—â—ing her beloved faith had bin utterly lost The Spouse claimeth her beloved to be hâ—â—s in the words of Melanâ—thon to Prince Frederick Let us go on coâ—stantly howsoever the world rage Such was the mutuall imbracing of Christ and the Church at that time Verse â— Thou art beautifâ—ll O my love as Tirâ—aâ— comely as Jerusalem terrible as aâ— Jerusalem Army with Banners The explanation of this verse is divided into three times The Beginning Middle and End In the beginning she was faire as â—iâ—â—â—h which Solomon without doubt foresaw should be the chiefe City of the Israelites after the ten Tribes fell from the other two It was a pleasant City whence it tooke the name 1 Reg. 14. 17. but as-well by the estimation of men as in truth it was but a l ortresse of Robbers and rebels And no other was the Church esteemed to be of her enemies when her beloved went downe into his garden and some time after but a rebellious City disobedient to â—rinces and Governors and to carry a cerâ—aine show of Tirzah And thus the Church remained like unto Tirzah from the yeere 1529. when the Argentinenses joyned with the Helvetians till the death of Charles the 5. in the yeere 1558. And then she began to be â—omely as Ierusalem when the unpleasant name of Tirzâ—h grew out of use which hapneâ— in the beginning of Queene Elizabeths Raign in England in the yeere 1558. And in the yeere following in Scotland Geneva the Helvetian and German Churches in Denmarke Norway and Sweveland and other places of the reformed Religion Not that they were altogether free from hostile invasion great troubles shortly arising in France and the Low-countries yet partly by her own increase partly her adversaries tyred and ceasing somewhat from outward force she was so much exalted that her very enemies could not but admire her beauty and comelinesse whose beginnings they despised The last age of the restored Church is terrible as an Army with Banners She shall bestow all her time in warlike preparations and undertakings For the hellish furies will not suffer her enemies to reâ—t neither will she endure her selfe to be rent and torne by the Wolves but resist the injury with an armed hand Whereby she shall become fearefull to her enemies as she hath done these many yeeâ—es in England France and the Low-Countries But this is nothing to that terrour which shall shortly follow when Antichrist himself and his Ensign-bâ—arer the King of Spaine and all that carry his marke shall be so dâ—â—troyed by the Spouse that no mention of theâ—â—â—all remaine Vers 4. Turn â—way thine eyes from me for they have overcome me thy Layre is as a flock of Goats that appeare from Gilead Now she enters into a speciall comâ—endation of ceâ—tain members whereby the civill government of the Church may the better be understood This cleernesse of sight without doubt was shewed in the doctrine of Justification by faith whereby the Church not with squint but right eyes beholdeth Christ and all his righteousnes and excelleâ—cy And whatsoever excelleth in the judgement of the world to be losse and dung to it Phil. 3. 8. This eye was very dim in former times untill Martin Luther divinely drew away those darke scales For he wiped away all humane satisfaâ—â—ionâ— merits supererogations indulgences confidence in their own received wicked superstitions and shewed the yoke of the law to be more grievous then all the Popes Buls were able to uphold neither afterwards could the wicked Councel of Trent nor the Germane Interim forged altogether with fraud and deceit dazle the sight of these eyes but that they could discerne the authors of these deceits spreading their nets in vain neither was our Englâ—nd lesse sharp-sighted when not only the Pope but also the Papacie was utterly rejected by the authority of our Josias that most holy King Edward the sixth of blessed memory We see the divine beauty of these eyes which at this day God be thanked is the same in all reformed Churches The common people of the faithfull signified by Hayre is altogether the same as it was in the first Church Chap. 4. 1. scattered contemned put in great danger which yet by no means could be compelled to leave Gilead and returne to Bethaven Vers 5. Thy teeth are as a flock of sheep which go up from the washing whereof every one beareth twins and there is not one barren amongst them The Teeth are alwayes taken for the Pastors and Ministers of the Word as Chap. 4. 2. where they were sent forth two and two instructed with the like gifts and messages As Sheep are of a mildâ— and pleasant disposition and far remote from all ambition so should the restored Church shine with faithfull Pastors the true successors of those former adorned with the self-same Ensignes as neer as the time would suffer They which before boasted themselves to be Pastors had altogether cast away the charge of preaching and yet these men would be heires of the Apostles whereas they were strong teeth these filthy rotten bones they Sheep these Lyons But at the length sound teeth sprung up again such as were Luther Melancthon Bucer Zuinglius Oecolampadius Capito Calvin Peter Martyr and many others whose names are written in heaven And verily the truth of this Prophecie seemeth very apparent in the decree made at Geneva in the yeere 1550. namely that the Ministers not only in Sermons which some neglected some heard them with small profit but also severally through houses and families at a certain time of the yeere with a Magistrate of the City should instruct every one and require a reckoning of every ones faith And it is scarce credible what fruit followed as Beza sheweth in the life of Calvin Verâ— 6. As a piece of Pomegranate are thy temples within thy locks This is the fourth agreement of this Church with the first which we have shewed to belong to the Ecclesiasticall and civill government in the use whereof the Church restored should be happy which appeared by the holy Discipline restored again at Geneva by Gods singular benefit together with the Gospel in the yeer 1541. Which wee also see to be done in other Churches at this day as in Helvetia Rhaetia France the low Countries and Scotland wherein the government requiring holinesse of life according to the rule of doctrine the truth flourisheth fruitfullâ— and inviolably But you will say these times which we have described shine not in all Reformed Churches whereunto I answer It is sufficient if we finde some such thing in any one Congregation for this by a common necessity shall belong to the commendations of all And this is the summe of the agreement Vers 7. There are threescore Queens and fourscore
her self made brown and black by the losse of her children and much of her former beautie The two similitudeâ— in the end seem to agree with the two distinct members in the beginning of the verse I am black as the Tents of Kedâ—r but coâ—ely as the Curtains of Solomon The Kedarens are Arabians living iâ— hair-cloth Tents made of Goates hair Solinus chap. 45. which they carried with them whither they would Pliny lib. 6. chap. 28. But the curtains of Solomon were such as did not only exceed the Kedaren haircloth by almost infinitâ— degrees but also they had a setled abode whence the Jews figurâ—â—ively used them for every part of the house as with Ieremiah chap. 4 20. Suddenly are my Tents spoiled and my curtains in a moment This also sheweth that he wrote this song after his repentance for iâ— he had known these things before his fall A prophet needed not to have been sent to admonish him of renting the Kingdom from hiâ—â— and giving it to his servant 1. Kings 11. 11. Vers 5. Look not upon me because I am black because the sunnâ—â—ath looked â—pon me my mothers children were angry vvith me They made me the keeper of the vineyards but mine ovvn vineyard have I â—ot kept In this verse is a speciall description of the two Tribes as there is of the other and in the two verses following In this verse in the first words he preventeth the contempt which might be objected and then sheweth the causes of her calamitie Look not upon me saith she that is to say behold me not disdainfully which words do not only command but also foretell in what eâ—timation she should be among her own people The causes are three first the principall becâ—use the Sun hath looked upon me that is heaven hath inflicted this calamity on me as God hath threatned it before 1 Kings 11. 11. 30. 31. And Rehoboam regarding not the hand that smote him heareth of Shemaiah Thus saith the Lord this thing is from me 1 Kings 12. 24. The wrath of God is here very well described by the heat of the the sunne Secondly the inâ—trumentall cause My mothers children not only by kindred but also by Religion being grievously offended at me have broken off their former conjunction with me and consulting privately by themselves are altogether separated from mine acquaintance See the History 1 Kings 12. 16. c. The third cause giveth occasion to the former causes They made me the keeper of the vineyards but mine oâ—n vineyard have I not kept do you ask the cause why God and her brethren were so offended Thus it was The chiefe authority deferred to the Tribe of Iuda both by Gods decree and the consent of their brethren was ill administred by her The Lords vineyard was committed to her to be kept For â—e despised the tent of Joseph and chose not the Tribe of Ephraim but chose the Tribe of Iuda even mount Sion whom he loved Psal 78. 67. 68. yet through Solomons Idolatry and defiling Gods worship by the just judgement of God the other Tribes were offended at Iuda and by separating themselves made the Church deformed and polluted Vers 6. Tell me O thou whom my soule loveth where thou feedest where thou makest thy flock to rest at Noon for why should I be as one that is vailed by the flâ—cks of thy companions Having spoken of the state of Religion in the two Tribes how and for what cause they were afflicted Now he speaks of the scattered reliques in the other ten This verse containeth a question of the beloved and the next the Lovers answer This hath a petition in the first part and an inquiry in the rest The Petition sheweth the great care of the godly their minds were inwardly inflamed with his love though hee were out of their fight They ask of him himselâ— but whom should they ask else where hee is whom they seeke They knew he was alwayes in heaven but not without cause they doubted where he fed and folded his flock on earth They saw their brethren falne away from Iudah yet they knew there was neither God nor Priesthood nor Law in Israel 2 Chr. 25. 3. The question is Why should I be as one that is covered among the flocks of thy companions A woman veyled or covered is taken for a Whore as Gen. 38. 14. Their manner was to cover themselves It is also much used in mourning as the Leaper was commanded Lev. 13. 45. and Mich. 3. 7. It signifieth in this place as if he should say Why should I be like a woman pining my self with grief and sorrow in beholding the wiked Idolatry of the Israelites Why should I live among these Idolaters Where I am inforced to hide and cover my self not daring to speak what I think It is to be observed that the seducers of the people are called his fellowes not by a true name but by reason of their ambition wherby they boasted to be equall to the high Shepheard and carryed themselves as his fellowes For the ten Tribes had forsaken the true God and coyned a new Religon at their pleasure as yet they had the same right which the chief Shepheard had to make lawes for their flocks how God should be worshipped of them As the Pope now boasteth to be Christs fellow making new Religions with punishment inflicted on those which observe them not Such was the pride of Ieroboam and the other Israelites who would be fellowes with him to whom all are servants Vers 7. If thou know not O thou fairest among women goe thy way forth by the footsteps of thy flocke and feed thy Kids beside the Shepheards Tents This is the answer of the Bridegroom comforting his beloved in her grief who whilest she which was defiled with such deformity was adjudged by him to be the fairest of women and to excell all other congregations in the world For although these reliques lurked here and there in the Kingdome of Ieroboam yet made they but one Church with the two Tribes Then he shewes her the path where shee should go and with his finger pointeth to the pastures where he rested whom she sought The flocke are the two Tribes among whom the Church was more apparant the Kids are the scattered reliques of the Israelites When he appointeth them pasture besides the Shepheards Tents hee bids them goe into Iudea and worship the Lord after the institution of the true Priests Vers 8. I have compared thee O my Love to my Mare or to my Troope of horses in Pharaohs Chariots This comparing of his Love to a Mare may seem a grosse similitude to distressed Lovers but to the Counsell of the Spirit most sweet and Divine We have seen in what case Religion was aswell among the two Tribes as among the dispersed reliques This one verse toucheth the Civill state what can be more servile then to be joyned like a Horse to a Chariot to draw therein at the Drivers pleasure
resting All which concerne the times of Iehoshaphat who besides that care of preserving the chaste and pure Religion which he had received of his father he was also excellent in the study of teaching sending governours and Levites with the book of the Law to all the cities of Iuda and Benjamin that they might teach the people the will of God 2 Chro. 17. 7 8 9. He also appointed Judges through all the fenced cities and in Ierusalem of the Levites and Priests and elders of the families for the judgements of the Lord and for controversies which Iudges were as breasts yeelding the pleasant knowledge of Gods will And also Iehoshaphat diligently labouring that each one should perform his duty holily and faithfully shewed a lively image of the Bridegroom lying between the breasts of his love 2 Chro. 19. 5 6. c. This resting was only called a provocation because that since the Kingdom was rent under Rehoboam a grievous darknes covered the Church howsoever it seemed more pleasant at one time then at another yet this rest was quiet because the fear of the Lord fell upon all the kingdoms of the lands that were round about Iuda that they should not fight against Iehoshaphat The Philistians also brought tribute and the Arabians flocks 2 Chro. 17. 10. 11. the Moabites made war against them but were soon overcome After which they returned to their former rest 2 Chro. 20. 29. 30. pleasant then was that rest which was molâ—sted by no troubles Vers 13. My welbeloved is as a clustre of Camphire unto me in the vines of Engedi In these words is excellently declared what next succeeded Iehoshaphat in the times of Iehoram Ahazi Joast Amazia Huzzia Iotham and Ahaz whereof some were apparently wicked some obscurely godly he stayeth not to remember them all severally least he should thereby pollute the marriage Feast and cause the guests to loath the banquet but briefly binds them up altogether in a bundle And where he addeth in the end in the vines of Hengadi he teacheth that this company should spring up in the middest of the chiefe Princes who for their pleasant and plentifull fruit may worthily be compared to most fruitfull vines Now the Princes before them were Asa and Iâ—hoshaphat after Hâ—zekiah and Iosias between whom this cluster of Camphire with their berries sprung up among the vines Vers 14. My love behold thou art fair behold thou art fair Thine eyes are like the doves The doubling of the words declared her excellent beauty especially with the Hebrews who use it familiarly for Superlatives The eyes of Doves are chaste and shamefaced which wander not hither and thither to seek new loves Such is the chastity of the Church when as contented with one true God she turneth not her eyes to idols or any other invented worship These things then undoubtedly pertain to Hezekiah which restored true and pure Religion to the Church casting out all Idolatry Then truly the Church did wonderfully shine when by the testimony of the spirit it self the like had not been in Ierusalem since the dayes of Solomon 2 Chro. 30. 26. But were there not dove-like eyes which when hee considered their wanton lookes even towards the Brazen Serpent hee commanded it bee broken though it had been Gods own ordinance and an excellent Monument of former memory 2 Kings 18. 4. Loe here excellent chastity joyned with like wisdom Vers 15. My welbeloved behold thou art fair and pleasant Also our Bed is green How coherent is this praise which aswell instructeth the minde in knowledge as it endueth the heart with Religion It is one thing for us to be thankfull to Christ and another thing for Christ to be thankfull to us He accounts us thankfull by reason of election we feel not him sweet and pleasant before we be called to the knowledge of the truth and our hearts be kindled with a desire of godlinesse But if any godly one desire to know the state of the Church after the death of Hezekias the Bride declareth it in commendations of the Bridegroom She then flourisheth when she may freely behold and set forth the beauty of her beloved which verily hapned in the time of Iosias in whose excellent sanctity the Church saw the sweetnesse of her beloved 2 Chro. 34. and 35. At sixteene yeers of age he began to seek the God of his father David four yeers after to cleer Inda and Ierusalem from the high places and the groves and from carved and molten images 2 Chro. 34. 3. Religion adorneth every age but especially that tender age aswell for the present and unexpected ripenes of it as for a greater hope therof in time to come But the latter part of the verse declareth more fully the History of Manasses Ammon Also our bed is green The Kings chamber before signified the Temple Neither is it to be doubted but Bed is here used for the same which is wont to be placed in the more inward and privy Chamber where the godly may injoy Christ most familiarly This Bed waxeth green like the meadowes in the beginning of the spring whose beautie the winter had defaced if they had alwayes kept their greennesse it had been unnecessary to make mention of it And if Iosias had succeeded next after Hezekias it had been as superfluous to make mention of the Temples flourishing as of green grasse in summer The words then declare aswell that winter which miserably afflicted the Church under Manasses and Ammon which shook off altogether the flowers of godlinesse and exposed Christs Bed to all injuries and tempestuous stormes 2 Chro. 33. As also the pleasantnesse of a milder time under Iosias who beautifully repaired the winters spoiles And the event very well answered the prophesie for the purity of Religion was the first care of Iosias when he was yet a childe but after in the eighteenth yeer of his reigne he applied his minde to re-edifie the house of God desirous to leave the Bed green which he had found grievously rent and torne with stormes and tempest 2 Chro. 34. c. Vers 16. The beames of our house are of Cedar our Rafters are of Firre This more fully sets forth that which was begun before dâ—clared by the green bed for first the grasse is green which afterward ariseth into a talk and forthwith groweth till in the end it come to it's full ripenesse The infancy of Josiâ—u was pleasant but his riper age yeelded more pleasant fruit whereof there was hope even from his cradle He sent Shaphan Mâ—aseiah Joah to repaire the house of the Lord his God He gathered mony of the Tribes of Manasses and Ephraim and all the rest of Israel and of all Juda and Benjamin to repaire the common house of the Bridegroom the Bride Wherein they might mutually delight themselves He gate workmen and builders to hew stone and timber for beams and for couples of the houses which the Kings of Iâ—da had destroyed 2 Chro. 34. 8.
sons of men under his shadovv had I delight and sate dovvne and his fruit vvas svvete unto my mouth Hitherto the state of the Church untill they were carried away Captive by Nebuchadnezzer Now the Captivity foâ—loweth whose first â—omfort is rest granted to the miserable Reliques which when the rest were carried away had leave granted to remain in their own country This comfort is declared by the similitude of an appletree which is but a low tree neither in length of body or in farre spreading of limbs may it compare with many others yet her fruit excelleth many others in profit and pleasantnesse The similitudes are alwayes fitted to the times and the divers conditions which the Church enjoyeth This apple tree betokeneth Gedaliah whom Nebuchad-nezzer made governour over the people which were left in the land 2 King 25. 22. He was low in regard of the tallnesse of the former Kings or of those high cedars which flourished in the Babylonian mountains yet in shadow he was very pleasant and in fruit wholsome so that all the scattered Church flocked under his covering chiefly when he had joyned the Prophet Ieremy to him Ier. 40. For now were the cedar beams the firre crafters broken and no leave granted to remain no not in the rubbish of the city They dwelt at Mizpah in the open fields or at least under the shadow of trees As also the prophet Micha foretold Chap. 41. 10. Iohanan and the other Captains so rejoyced in this shadow that they disclosed the treason of Ishmael desirous to prevent his wicked purpose with just punishment Ier. 40. 13. 14. c. Vers 4. He brought me into the wine-seller and love was his banner over me Such was the condition of the small company remaining The other captived multitude were kept in the enemies country 70. yeers as it is declared in these four verses He brought me saith she into the wine-seller that is a place under ground where wine is laid and kept for use as if she should say he brought me into a sorrowfull and dark hole as it were into a cave and a place under ground where notwithstanding I found wine laid up which was no lesse appearance of his love towards me then the ensigne or Banner carried before the souldiers is wont to be a signe of the captaines presence This wine-seller was partly Babylon whither the people were carried away by Nebuchad-nezzar and partly Egypt whither the rest went of their own accord when Gedaliah was slain Ier. 41. Neither did the Church want comfort in these miseries whose prison was furnished with wine For the word of the Lord which is many times compared to wine was plentifull in this prison and the love thereof as conspicuous as the Banner carried before the Army in the time of warre Ieremiah sending letters to those that were carried away began this wine unto them shewing them of the prosperity which God would give them in the land of their captivity Chap. 29. But that which is here briefly spoken is deâ—lâ—râ—d more at large in the verses following Here let us consider the wonderfull mercy of our God who seasoneth his corrections towards his Church with such gentlenesse that when they thinkâ— themselves as it were overwhâ—lmed and buried in the grave yet there they finde wine and great plenty oâ— delights Vers 5. Stay me with Flagons and comfort me with apples for I am 〈◊〉 of love These words more plainly shew that the house of wine was no banqueting house but a cellar wherein wines are laid up For the lover is not wont to languish with desire where plenty of the thing loved is present and such is that banquet where the Master of the Feast is absent The Bride therefore fainteth because she findeth not her beloved present in this wine-cellar for in adversity God is said to be absent from us so that she had need to be upholden of her fellowes lâ—st she should fâ—ll for want of strength wherein was most elegantly dâ—clared what dâ—sire the Church should have towâ—rds God during the captivity and by what means she should be satisfied untill the full restitution For in that she desireth Flagons and apples she sheweth thâ—t these were sufficient helpes for her Apples are the fruit of a low shadowing tree as before Flagons are vessels wherein wine is put and out of which it is powred to drink the apples betokened some inferiour persons with power under whose defence thâ— captived people might lurke in safety The Flagons noted the prophets and priests full of sweet and wholsome doctrine whereof there should be some which only like Flagons should yeeld the wine of heavenly knowledge to the people when plenty of hogsheads could not be had in exile and such adversity God bestowed the commodity of both in the caprivity for he wonderfully exalted Daniel Hananiah Mishaeâ— and Hazariaâ— who like wholsome apple trees shadowed the afflicted Church with their boughes and fed and refreshed the miserable people with pleasant frâ—it God gate them favour with the Median and Persian Kings by whom being appointed goverâ—our of the Provinces they procured much rest to their people Dan. 1. 19 20. and 2. 48 49. These were the apples by whom their feeblenesse was supported The Prophets were the Flagons Ezechiel in Babylon to whom the Lord joyned Daniel who supplied both the parts of the apple and of the flagon being advanced to great dignity and most excellent in the guiâ—t of prophesie He suffered also Ieremy to be drawn into Egypt that either people might have flagons out of which theâ— might draw the wine of Godâ— word both to quench their thirst and to succour their fainting strengths decayed Vers 6. His left hand is under mine head and his right hand doth â—mbrace me By this gesture of imbracing is plainly shewed that God manifestly declared at that time how he loved his Church for he did not only preserve her by mans aid but also defended her with his own stretched out arme from heaven which we know was done in the wonderfull deliverance first of the three children out of the fierie furnace who loved Religion more then life Dan. 3. Then of Daniel himselfe out of the Lions den Dan. 6. For whiles Gods by such wonderfull powerfull power preserved the trees from all danger which he had planted for a shadow to his Church he might worthily seeme to hold the Church in his hands and to imbrace her with both his armes Vers 7. I charge you O daughters of Jerusalem by the Roes and by the Hindes of the field that yee stâ—â—re not up nor waken my love untill she please The daughters of Ierusalem are the citizens of the Church The Roes and the Hindes are those nations which held the Church in captivity The meaning of this verse is as if she should have said for they are the words of the Church as the learned Tremelius and Iunius observe I require of you ye daughters of Ierusalem that ye
my love untill she please 6 Who is she that commeth up out of the wildernesse like pillars of smoake perfumed with myrrhe and incense and with all the spices of the merchant 7 Behold his bed which is Solomons â— threescore strong men are round about it of the valiant men of Israel 8 They all handle the sword and are expert in war every one hath his sword upon his thigh for the feare by night 9 King Solomon made himselfe a palace of the trees of Lebanon 10 He made the pillars thereof of silver and the pavement thereof of gold the hangings thereof of purple whose mids was paved with the love of the daughters of Ierusalem 11 Come forth ye daughters of Zion and behold the king Solomon with the crown wherewith his mother crowned him in the day of his marriage and in the day of the gladnesse of his heart The Analysis HItherto hath beene spoken of that milder time of the Church after the return from the Captivitie both of the time neere and farther off Now shall be shewed a more troublesome time by the absence of her beloved which in vaine she seeketh in her bed verse 1. in the Citie verse 2. or among the watchmen of the Citie verse 3. but at length she findes and holds him verse 4. and 5. And thus â—ar to the birth of Christ The rest of the time unto his death is as it were an overseeing of the marriage whose preparing is in respect of the Bride verse 6. in respect of the beloved and his bed verse 7. 8. His Litter verse 9. 10. The solemnity of the Marriage which giveth us a King Crowned verse 11. And his love very comely c. Chap. 4. 1 2 3 to the 7. THE EXPOSITION Vers 1. By night on my Bed I sought him whom my soule loveth I sought him but I found him not OF all the space of time untill the break of the day that is to say that day wherein Christ dyed worthy of memory is that night which the Spouse now speaketh of The weaker sort might be afraid lest Christ had altogether forsaken them now they could not finde him to helpe them whom yet they hoped to be neere at hand in the bordering mountaines as is generally shewed in the last verse of the former Chapter This calamity is declared in seeking her beloved which is first begun in her bed in this verse Now her bed is the Temple as before Chap. 1. 16. Our bed is greene This search was made in the night namely when the true worship of God was much obscured and altogether over-whelmed with night-like darknesse The Church therefore complaineth it was such a time wherein true Religion was trodden down so that Christ whom the faithfull thirsted for was no where to be found in his true worship These things then belong to that desolation which Antiochus Epiphanes brought upon them who robbed the Temple forbad Sacrifices offered Swines flesh in the Temple constrained them to worship strange gods compelled them to leave circumcising their children burned their holy Bookes and left no manner of wickednesse unattempted This wofull spectacle Daniel did manifestly declare almost 300. yeeres before Chap. 8. 9 10 c. and 11. 28 29 c. And it is said to be done 1 Maccab. 1. from the 23. verse to the end of the Chapter The Temple was not cast down as by Nebuchaduezzar but wofully deformed and shut up from the true worshippers whence she saith She sought him in the Bed but found him not The Bed remained empty and Christ was gone Vers 2. I will rise now and go about the Citie in the streets and in the broad wayes I with seek him whom my soul loveth I sought him but I found him not The second search which sheweth that Christ was not only absent from the Temple but likewise was not to be found in the holy city If every corner were sought never so diligently there could bee found no footstep of piety The cruelty of Antiochus wrought this effect who after he had sacked the city burnt it with fire overthrew the houses and walls carried away the women and children captives guarded the upper city with murtherers put the citizens to flight and made the city an habitation of strangers c. 1 Mactaâ— 1. 33. 34. 35. and 40. No marvell if among the dregs of such most desperately wicked men her beloved could not be found But what could be more elegantly spoken to foreshew this desolation of the city Vers 3. The watchmen that go about the city found me to whom I said Saw ye him whom my sout loveth She seeking the city in vaine lighâ—eth on the watchmen of whom she enquireth of her beloved saying Have ye seen him whom my soul loveth She stayes not till they examine her but begins to question them The watchmen keepers of the city are the holy Priests who as much as they may hold fast keep the truth in these dark times And are â—aid to have found the Church wavering being driven from her seates The chief of these were Mattathias the father of the Maccabees and his sons who valiantly answered the Kings servant requiring them to sacrifice If all Nations fell away from the worship of their elders yet be aâ—d his children and brethren would walk in the Covenant of their eldâ—rs and not transgresse their worship to the right hand or to the left 1. Macca 2. 19. 20. Such faithfull men then found the Church which yet gave her no answer they were so astonished as their silence here declareth Vers 4. It was but a little that I passed from them but I found him whom my soul loveth I held him and would not let him go untill I had brought him into my mothers house and into the chamber of her that conceived me Now she departeth from the high priests and governours of the city getting no comfort of them at that time suffering with the rest a common destruction But going a little from them she chanceth on him whom she should have whereby is taught that the Church did not long lie in these miseries but was in short time delivered from those chastisements Neither was this comfort vain but at length fully shewed by Iudas Maccabeus 1. Mach 4. 47. In the 142. yeer of the reigne of the Greekes Antiochus began to afflict Iudea In the thrâ—e and forty yeer he spoiled the Temple Afâ—er two whole yeers he took away the daily sacrifice and all divine worship for the time 1. Maca. 1. 21. 30. 47. In the eight and fortieth yeer the nineth moneth were the holy houses purged and divine worship restored again 1. Mach. 4 52. 53. c Now was her beloved found and brought into the house of her mother For we have him present with us as long as we keep his publike worship or as often as we recover it being lost wherein he hath promised to shew himselfe to his These darknesses for the time they lasted