How different to this is the opinion of Henry Ainsworth, the celebrated Nonconformist divine, who regards this “book as treating of man’s reconciliation unto God, and peace by Jesus Christ, with joy in the Holy Spirit!” “In Solomon’s days,” says Ainsworth, “the Church before Christ’s coming had the greatest glory, having the temple builded, living under that most wise, rich, and peaceable King; the Israelites being as the sand which is by the sea in multitude, eating, and drinking, and making merry, and dwelling safely, every man under his vine and under his fig-tree.” (1 Kings iv. 10, 25.) Notwithstanding Solomon, being a prophet, foresaw the ruin of his house and kingdom, and in his book of Ecclesiastes proclaimed all things under the sun to be vanity, and in this Song prophesieth of the Church and Kingdom of Christ. And as he, with many other prophets, and kings, and righteous men, desired to see Christ, and to hear his words, but did not (Luke x. 24; Matt. xiii. 7), so here he manifesteth the desire of himself and of all the faithful to enjoy the blessings and graces of Christ, saying, ‘Let him kiss me.’ Whereby the Church desireth to have Christ manifested in the flesh, and to have the loving and comfortable doctrines of his Gospel applied unto her conscience, that she might not be always under the schoolmaster of the law, which worketh wrath (Rom. iv. 15), but might be prevented with the grace of Christ, and have the feeling of his love towards her. [85] The difference of opinion respecting the interpretation of this book, which obtained after the Reformation had laid open the Scriptures to all Protestants, and had established the right of private judgment, did not, however, as yet affect the Romish Church. Her followers not only adhered to the allegorical interpretation, but, unlike their predecessors of the middle ages, took the bride of the Song to be the Virgin Mary. Thus Michael Ghislerius and Cornelius à Lapide. The latter is especially to be noticed, since he was the first who endeavoured to show that this Song is a drama in five acts. 1583–1645. The fact, that the allegorical interpretation could with equal facility be made to describe the history of the Jewish nation and that of the Virgin Mary, awakened the suspicion of Hugo Grotius, the celebrated statesman, philosopher, and divine. He, therefore, adhered to the literal sense of the book, which, according to him, celebrates the marriage of Solomon with Pharaoh’s daughter, but at the same time also admitted that the ARCANA NUPTIARUM spiritually represent, first, the love of God to the Israelites, and then the love of Christ to the Church. [86] It will be remembered that Origen was already of opinion that this Song primarily celebrates the marriage of Solomon with Pharaoh’s daughter, though with him the literal meaning was of no importance, and that Theodoret mentions some who viewed the Song in no other light than this.