An exposition vppon the Booke of the Canticles, otherwise called Schelomons Song. Published for the edification of the Church of God. By T.VV.

An exposition vppon the Booke of the Canticles, otherwise called Schelomons Song. Published for the edification of the Church of God. By T.VV.

Table of contents

Title page

¶TO THE RIGHT worshipfull and his very good friendes in Christ, Sir Iohn Brockette and Sir Iohn Cuttes Knights, and M. Charles Morison Esquire, T. VV. vvisheth continuance and increase in that state, vvhich hath the promise of this life and of that that is to come, thorovv Christ.

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CAP. 1. and the summe thereof. An exposition vpon the Canticles, otherwise called Schelomons song.

CHAP. the second and the summe thereof.

CHAP. the third and the summe thereof.

CHAP. 4. and the summe thereof.

CAP. 5. and the summe thereof.

CAP. 6. and the summe thereof.

CAP. 7. and the summe thereof.

The 8. and last Chapter and the summe thereof.

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¶An exposition vppon the Booke of the Canticles, otherwise called Schelomons Song.

¶PVBLISHED FOR the edification of the Church of God. By T. VV.

AT LONDON; Printed for Thomas Man. Anno. 1585.

¶TO THE RIGHT worshipfull and his very good friendes in Christ, Sir Iohn Brockette and Sir Iohn Cuttes Knights, and M. Charles Morison Esquire, T. VV. vvisheth continuance and increase in that state, vvhich hath the promise of this life and of that that is to come, thorovv Christ.

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I Sende vnto youre worships, some few lines and leaues of mine, long agoe written vppon the Canticles of Solomon, for the dearest friende that I had amongst men, whil he was liuing vpon earth: and lately published, for the profite of Gods people, at the earnest request of some of my very Godly friendes. For mine owne part I was vtterlye purposed, either to haue buryed the same (as diuers other things that I haue writtē vpon other books of holy scripture) in perpetuall darknes, that they shoulde [Page] neuer haue beheld the light of this sunne, or els to haue suffered them to perish amongest wormes & moaths, as the common prouerb is. Wherevnto I was the rather ledde, not for want of good will to benefite the church of Christ, (all whose causes and euerye one of them, shal thorow Gods goodnes be so deare vnto me, as mine owne life) but partly by reason of the great sinne and insufficiencie, that I find in my selfe, to perfourme that dutye in action, wherevnto in affection I will alwayes be readye, and partlye also by reason of the great learning and light, that God hath bestowed vppon this last age of the worlde, but most especially by reason, of that wonderfull waywardnes, and curiousnesse, that I see the spirites of sundrye men to be possessed withall, whom nothing can please, but that which they them selues affect. For if a man bring new thinges, they are discontented, for that men walke not in former antiquity. And if a man, tread in the steps of the auncient, their stomackes loath it, & they count it coleworts twise sodde. And yet these men that are so diuersly conceited, hatch or bring foorth nothing of their owne, either new or olde. For mine owne part I will not denye, but that in this poore worke that I now publishe, I haue beene greatlye holpen, by the light of other mens workes vpon the same booke, both old [Page] and new writers I mean: But most of all furthered therein by the writings of men, thogh of late, yet of worthy memorie, who hauing receiued more knowledge in tongs, & more light in the word, by reading, hearing, conference, and meditation therein, haue more soundlye interpreted the same, than such as went before them in the fleshe. And yet I haue not so sworne, into all their wordes, but that vppon reason, I hope I maye both in translation and sense now & then with their good leaue swarue from them. Whatsoeuer it be let the church iudge, and take it I beseech your worships, into your hands frō the hands of him, that wisheth you all and euery one of you, al good in Christ. In the penning whereof I can simplye confesse, that I haue neither sought gaine nor glorye to my selfe, but in all simplicity and shortnes after my maner, labored to come to the true meaning of the holy Ghost, and the obseruation of such necessary doctrines, as the Lorde made mee able to see for the time. The course that I haue taken therin, is plaine and profitable if I be not deceiued. First connecting the chap. togeather, then diuiding them into their seuerall partes and portions, afterwardes giuing the sense of them verse by verse, and lastly obseruing such doctrines, as most fitlye agree with the place. If any man see more or better, I pray him, not [Page] only not to contemn this that is, which is but to publish that which maye more edifie. And as for your worships, I beseech you to accept it, as at the hands of one that doth vnfainedly both loue & reuerence you all in the truth, and for the truth. And sith it principallye intreteth of the church, let it be a whetstone to ad an edge to your care & loue, for the church & the causes therof: and the rather because of the practises of the wicked against it, both at home & abroad, that sith they doe what they can to vndermine it, thogh it be to their iust condemnation, you maye doe your vttermost to the vpholding of it, sith in the peace & florishing estate thereof, standeth the glorye of God, & the good & quiet state of the whole land, & euery particular sound member therof. Christ Iesus the onely head of the church, encourage your heartes and strengthen your handes, to minde, speake and do those things that may tend to his glorye, and the good of his people, and be answearable to the places wherein he hath put you, in the cōmonwelth, that when the dayes of your dissolution shall drawe nigh, you maye in the testimonye of a good hart, feel to your comforts, the assured and vnmoueable hope of the heauenly inheritance.

London the 25 of this Maie. 1585.

Your vvorships alvvayes ready and bounden in Christ Iesus, T. VV. the Lords vnvvorthy.

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CAP. 1. and the summe thereof.
[Page] An exposition vpon the Canticles, otherwise called Schelomons song.

1. The Church being carryed away with the desire of the Bridegrome, desireth to be imbraced of him. 2. She commendeth his sweet sauouring name, 3. And voweth that she wil praise it. 4. She purgeth her selfe from her vnworthinesse. 5. 6. And calleth vppon the bridegrome. 7. Whom the Bridegome instructing, hee beautifieth with deedes and promises. 8. Wherfore reioysing between themselues, they commend and praise one the other.

1 A Song of Songs, which is Schelamons.

2 Let him kisse me, with the kisses of his mouth: for thy loues are good before wine.

3 To smell to, thy oyntmentes are best, thy name spread abroad is as oyntment therefore thy Damselles loue thee.

4 Drawe mee, wee will runne after thee: when the King him selfe shall haue brought me into his inner Chambers, we will reioyce and be glad in thee, we will rehearse thy loue before Wine: [Page] suche as loue thee shall speake of righteous thinges.

5 Blacke I may bee, yet comely am I, O daughters of Ierusalem: I may bee like to the tentes of Kedar, but I am like to them that dwell vnder Schelomons tapistry.

6 Looke not vpon me, because I am somwhat black, because the sunne hath behelde mee, because the sonnes of my mother kindled with wrath against me, haue appointed mee the keper of other vineyards, because I haue not kept to my selfe mine owne Ʋine.

7 Shew me, O thou whome my soule loueth, where thou feedest, where thou carest, that the flocke may lye down at noone tide: for why should I be, as one that spreadeth the tent, among the flockes of thy companions?

8 Seeing thou knowest not, O thou the fairest of women, go out, follow not the steps of that flock, and feede thy kiddes, aboue the Tents of other shepheards.

9 I do compare thee, O my loue, to the troupe of horses, that are ioyned to Pharaohs chariots.

10 Thy cheekes are comely, as it were with rowes of stones: thy necke, as it were with collers.

11 Wee will make for thee borders of golde, with studdes of siluer.

12 In the mean while that the king is at his repast, he sendeth out his sauour of mard.

13 My beloued is vnto me, as a bundle of myrre, [Page] remayning between my breasts.

14 My beloued is vnto me, as a berry of the Cypres tree, in the Ʋineyards of Engedi.

15 Behold thou art fayre, my loue, beholde thou art fayre: thine eyes be like the doues eies.

16 Behold thee, thou art fayre, O my beloued, yea thou art pleasaunt, yea, our bed is greene.

17 The beams of our houses, are of Ceder trees, our walking places are of wood like Cypres.

BEfore wee come to open this booke, something would ve marked touching the obscuritie and hardnesse therof, whereof I suppose a duble reason may be yeelded. The one is the sodaine chaunge of the number, tense, and personne, as now speaking singularly, then plurally, now in the present time, anone in the time to come, now in the person of the Bride, and anone in the person of the Bridegrome, or some other. The other is, for that in parables and darke speeches, there is expressed vnto vs, verye diuine and heauenlye matter, the holy Ghost vsing this maner of speaking, not onelye that the eyes of the wicked might be stopped from beholding spiritual comfort: but also that the good might know, that whatsoeuer light they haue, they haue it from him, (for both which see, Math. 13, ver. 11. 12. 13. &c) and also that they might imploy all the vnderstanding they haue, to the comprehending of these, though darke, yet very excellent misteries. Letting passe all necessities, either of the Iewish Rabbinnes, or of the old expositors, and namelye of Origen, wee will content our selues [Page] with a plaine and simple sence of this Booke, wherin Schelomon being the holy ghostes instrument, doth liuely declare, the marter and maner of mariage, which is betwixt Christe and his Church, somtimes setting out the speeches that passe betweene them, making as it were thereby, the betrothment, otherwhiles declaring, the mutuall duties one of them towardes an other, but specially that same great loue of the Bridegrome to his spouse, which is neuer remooued, but alwayes abideth constant, how oft soeuer shee fall awaye, and seeme, as a man would saye, to forsake her husband. If any think this kinde of dealing, to be ouerlight for so graue, & weighty a matter, let them take heed that in the height of their owne hartes, they doe not ouer prowdly censure God and his order, who in many places vseth this similitude or parable of mariage, to expresse his loue to his Church by, and the dutie of the Church towardes him: one or two places shal serue, as Hoschea. 2. 19. I will mary thee vnto me for euer, yea, I will marry thee vnto me in righteousnes, &c. Also, 2. Cor. 11. 2. I haue prepared you for one husbande to presēnt you, as a pure virgin to Christ. And that by this meanes Christes loue is expressed towardes his Church, maye appeare, Ephes. 5. 25. Husbandes, loue your wiues, euen as Christ loued the Church. And the obedience of the Church to Christe, is declared in the same chapter. [Page] ver. 22. 23. 24. Concerning the time when this Booke should be written, nothing can bee sayde of certainty out of the scriptures. Wiherfore leauing coniecturall gesses, let vs cleaue to the certeinty, Gods spirite hath penned it, and by the prouidence of our almighty God it hath beene esteemed in all times, to the end that we, vpon whō the ends of the world are come, might reap and receiue profit and comfort thereby: and yet see somewhat thereof hereafter.

1 This first Chapter I doe deuide into three partes. The first comprehendeth the tytle or inscription of the worke, together with the authors name, & this is in the first vers.

2 The seconde setteth out the wishes of the Church, dersiing effectuallye to be ioyned with her head and spouse Christ. And this is from verse 2. to the end of the 7.

3 And the third conteineth Christs ready offering of himself to his church, with a mutual cōmendation one of an other: vz. of Christ & his Church, from ver. 8. to the end of ye chap.

Verse 1. A song of songes) That is to say, a most excellent and notable song. For by dubbling of the wordes, the Scripture vseth, if it speake of good thinges, to vnderstande moste excellent thinges: as Deut. 10. 17. The Lord your God is God of Gods, and Lord of Lordes. That is to say, most high Lord and God. Whereas if it speake of base thinges, it doth then on the other [Page] side by dubbling, debase them as much, as Gen. 9. 25. It is sayd of Ham, A seruant of seruants shall he be. That is to say, a most vile slaue or seruaunt. Which is Salomons) That is to saye, which Salomon made: putting the time present for the time past. And this is the generall title of the whole Booke, and conteineth as a man would say, not onelye the writers name, but the verye chiefe matter, it beeing a moste excellent mariage song, as you would say, beeween Christ and his church. That Solomon ment, not onely to set out his match with Pharoas daughter if which you may see, Psal. 45. thorow out, but also to ascend on high, vz. to the spirituall marriage, betweene Christ and his church, I take it to be ouer plaine, then needeeh to be stood vpon.

Verse. 2. Let him kisse me) The Church desireth, the vnfained loue and continuall presence of Christ. For kissing in old time was vsed, as a testimony of loue. see Genes. 31. 28. Genes. 45. 15. Luke. 7. 45. 2. Cor. 13. 12. So that he putteth the signe of the thing for the thing it selfe. With the kisses of his mouth.) The church meaneth by kises in the plurall number the aboundaunce am continuaunce of his loue, and by the worde his mouth, his presence: euen as it is ioyfull to parties affiaunced, not onelye to see one an other, but also to continue togeather. And in this part of the verse is contained the churches wish: in the nexte part is declared the reason of her [Page] wish) for thy loues are good: By Loues shee meaneth fauour and liking of her: and she speaketh thereof in the plurall number, both to set out the plentifulnesse of the same in Christe, and to declare also what great comfort she did conceiue, by the aboundance thereof: and by good, she meaneth profitable, sweete, pleasant, and as it were ful of saluation vnto her: and marke the soudaine change of the person: for heere the Church speaketh of Christ in the second person, whereas before shee had spoken of him in the third. Before Wine, that is to say, if they are better then Wine: if they may be compared therewith: that men had Wine in great account, and took it as a singular blessing from God, may appeare Psa. 4. 7. But by wine heere he meaneth, a very fine, sumptuous, and wel furnished feast, a part of the feast, or some of the thinges vsed in the feast for the feast it selfe: see Hester. 5. 6. Prou, 21. 17. Eccles. 2. 3.

Vers. 3. To smell to thy Oyntmentes are bef▪) The Church commendeth Christ for the great and wonderfull graces in him, declaring that he was in that respect moste sweete and sauo [...]y, yea, more excellent then all oyntments. This is vsuall by oyntmentes or annoynting to signify Gods graces, and benefites, they being sygnes thereof, put to the thing it selfe: as, 1. Ioh. 2. 20. Psalm. 133. 2 Thy name sprade abroade (that is to say, thy fame, glory, and renoun, made know [...] [Page] in the world by many meanes: but cheefely by thy word, is as oyntment, that is to say, pretious in respect of it selfe, and profitable in respect of others, see Ecclesiastes. 7. [...]. For hee speaketh as I take it, of oyntmentes powred out of one Vessell into another, or vsed about men for diuers respectes, the profite and pleasure whereof, commeth not vnto them selues onely, but to other) Therefore the Damselles loue thee.) By Damselles or Virgines, the Church meaneth her freendes and welwillers, such as were and are particular Congregations: who are also called Damselles, and Ʋirgins, because their conuersation was pure, and their heartes right as those are sayde to bee Virgins, that were neuer knowne of men, as Iudges. 21. 12. And in this sense haue yee the word Damsell or Virgine vsed, Psalme 45. 14. vz. taken for particuler Churches) loue thee, that is to say, not onely carry an inward and hearty affection towards thee, but also testify the same by outward approouing and liking of thee, see Psalm 26. 8.

Vers. 4. Drawe mee.) These are still the wordes of the Church, acknowledging her own weaknesses, and crauing, not of desert, but for free good will, that she may come to her spouse, which without his assistaunce, she cannot perfourm, as Ioh. 6. 44. also Iohn. 15. 5. We will runne after thee.) This may either bee a sodaine change of the number, a thing often vsed in the [Page] Scripture, passing from the singuler to the plurall: or els the church speaketh it in her own name, and the name of her damsels and virgins: which though they be many in respect of the seuerall congregations, yet are they but all one, in respect of ye whole body, and the word of running, noteth the willingnes and readines of the church, in following God and his calling. The instruments that God doth vse to draw her by, are his word outwardly, and his spirit inwardly: the ready running of the church, consisteth in spirituall and holye affections, and in care and conscience, euen in outwarde conuersation to shew themselues ready to striue to sanctificatiō. Now the church addeth a promise of praise and thanksgiuing thē to be yeelded and performed, when the Lorde shall in great plentye powre foorth his graces vppon her, saying: When the King) that is to saye, when Christ the Lord and Sauiour, the king that God hath appointed ouer his Church, as Psal. 2. 6. Shall haue brought me) vz. of his meere mercy and grace, for there was neuer any thing in the Church, to procure Christ to loue it before he loued it, as Ephes. 5. 25. 26. 27. Into his inner chambers) that is to say, into most sure and safe places, speaking after the maner of men, who hide their moste precious thinges in most assured places, as where is locke vpon locke: putting also the places, where this kinges wonderfull treasures were [Page] reserued, for the treasures them selues, that is for the excellent aboundance, and riches of his graces, as of the knowledge of his misteries and such like. Neither neede we feare to affirme, that the Church meaneth hereby the bringing of her, as a man would say, into the bride chāber where shee shoulde haue familiaritie, with her husband and spouse Christ, and shoulde partake with him of al his graces, according to that in ye Gospell after S. Iohn: And as of his fulnes haue we all receiued, & grace for grace. Iohn 1. 16. We will reioyce, and be glad in thee.) A suddē chaunge of the number, as before in this same verse: Wee will come after thee, for the exposition whereof, see before also in the same place: and the dubling of the wordes, serueth to expresse their earnestnesse, q. d. This shall be it that we wil take great pleasure in, yea it shalbe the onely matter of our mirth to praise and thank thee. We will rehearse) that is to saye, wee will both think vppon in our mindes, and also speak of with our tongues, so yt both shal go togeather, in expressing thy tender affection towards vs. Thy loues more then wine.) These wordes are expounded in verse 1. of this chapter. Such as loue thee shall speake of righteous thinges) q. d. I and these that are with me which loue thee, will speake of those thinges that be iust and good, opening by these wordes, the allegory, as a man would say, which lay hid vnder the former speeches.

[Page] Verse. 5. Blacke I may be.) These are the churches wordes, but not to her spouse, as before, but to the particular members of her body, whereby shee preuenteth that, that either her enemies might obiect against her, or her friendes conceiue of her, as that for her blacknesse she should be vnmeet, to match with so great a king. By blacke the Church meaneth, yt throgh her aduersaries dealings, as persecutions, imprisonments, reuilinges, and such like, she may seeme in mens iudgementes, to be deformed, and therefore not so great account to bee made of her: but she gyueth them to vnderstande, that how il fauored so euer shee bee outwarde, yet inward shee is faier, beautifull and glorious, as Psal. 45. 13. see also Psal. 68. 13. Yet comely am I) that is to saye, fayre and beautifull, and in that respect to be beloued, q. d. Blacknesse shall not turne me awaye from my spouse: neither yet will he for all that like the worse of me, for though blacke I be, yet am I of a comely beautye, and of a louely making and knitting, of the partes of my body. O daughters of Ierusalem) Shee vnderstandeth by this speech, the faithfull men and women dwelling in Ierusalem, as our Sauiour also doth by the same words, Luk. 23. 28. But yet so, that vnder them hee comprehendeth all the rest of the faithfull wheresoeuer dispersed, and the reason is, because that the law should go foorth of Zion, and the word of the Lord from Ierusalem, to other [Page] Nations and people, as Isaiah. 2. 3. I may be like to the tents of Kedar) We maye take these wordes, either simplye thus, that the Church, by reason of the afflictions that she indured, should be blacke and deformed, euen as the verye tentes of the Arabians were, that by the heat of the sun, by tempestes and stormes, and the mutability of the ayre, were maruailouslie defaced as it were: or els, that by the figure Metonomy, he putteth the tentes, for the people dwelling in the tentes, which I rather encline vnto, by reason of that which is written, Psal. 120. 5. Kedar was the name of one of Ishmaels Sonnes, as appeareth Genes. 25. 13. who togeather with their posteritie, as it should seeme inhabited some part of Arabia Petrosa, and called the name of that quarter where they dwelt, Kedar, by the name of their first Father, see Isaiah. 21. from verse. 13. to the end of the chapt. But I take it to be here vsed more generally, that is a parte of the Countrie for the whole and the name of the Country, for the people inhabiting the same, as Hieremie. 2. 10. Hiereme. 49. 28. that the people dwelt in Tentes, it appeareth not onely by this place, but by Isaiah. 13. 20: Besides that they were blacke, this reason me thinketh is sufficient to proue, because they were gyuen muche to trauell from place to place, and to sore toile in so often remouing their Tentes which they dwelt in, and also by reason of their nigh bordering to the Ethiopians [Page] as apeareth 1. Chron. 21. 16. who were black, & therof were called blackmoores. See Hie. 13. 23. but I am like to them that dwell vnder Solomons Tapistry, (that is to say) moste faire and comely for those that dwell in Kinges houses, and specially those that are continuallye in the places of most costly furniture and rich hanging are not only verie faire, as whose beautie the sun or sharpe weather doth seldome touche, but also are comely, because of beeing continually in the Kinges presence, from which purpose our Sauiour Christes speach. Math. 11. 8. doth not much vary. And no doubt, but by one parte of Solomons househoulde, as his tapistrie or curteines, shee ment all the glorye and furniture of his house, whatsoeuer, of which you maye read at large 1. Kinges. 10. 1, 2. &c.

Verse. 6. Looke not vpon me.) The church continueth her speach, to the particular members thereof, willing them not to looke vpon her, that is, not to be discouraged from ioyning themselues vnto her for all her afflictions, which make her outwardly as it were deformed, but rather to haue their eyes fixed vppon Christ her husband, & those inward beauties & graces that he hath decked her with all. Because I am somewhat blacke.) She doth in this speech somewhat lessen the word, blacke, that was vsed verse. 5. q. d. My blacknes is not so much as perhaps you take it to be: and therefore be not so much [Page] discouraged as you woulde seeme to bee) because the sunne hath behelde me.) The Church declareth in these and the wordes following, that that blackenesse was not her owne naturall colour, as a man woulde saye, but that it came by some other meanes: as firste, because that thorow oppression and persecution, shee was as it were by the sunne dryed vp. So that the word sunne is taken here, for the heat of persecution, and so it is, Math. 13. 6. 21. because the sonnes of my mother kindled with wrath against me, haue appointed me the keeper of other vineyards) I know this place is diuersly expounded. Some giue this sence of it: by sonnes of the same mother, they vnderstand originall sin, and the sinne that dwelleth in the church: and by beeing kindled with wrath, they vnderstand sinne increasing and raging as it were: and by appoynting the church to Keepe other vineyardes, they vnderstand the committing of the workes of the flesh, and the deedes of darknesse, with which she was as it were holden, so that she coulde doe nothing els, till the Lorde had loosed her out of these chaynes. Others to whome I rather incline, expounde it thus: The sonnes of my mother) that is to say, those that seemed moste deare vnto me, and were as it were my selfe, who also bosted in the name of the church) Kindled with wrath against me) that is to saye, though they pretended [Page] good will towardes mee, yet were they set on fire with wrath and hatred against mee (Haue appointed me the keeper of other vineyards) that is to saye, haue made mee, to take vppon me that, which did not in deede appertaine vnto me, and to intermeddlein those thinges that did nothing respect me. And this sence me thinketh may bee warranted, not onely because a mans enemies are they of his owne houshold, and of his dearest acquaintance. Math. 10. 36. Psal. 50. 20. Psal. 55. 12. 13. 14. but also because we see by experience, howe those that woulde bee counted the brethren and the fathers of the Church, vnder the name and title therof, haue labored to thrust into the Church, the execution of Ciuill causes and offices, which do not indeede belong to the Church, nor to the ministers thereof, as may appeare. Luke. 12. 13. 14. whereof the Church maye and doth not without cause complaine, as of a great burthen too heauie for her to bear, and this is the second cause of the Churches blacknesse, and now followeth this cause of her blacknesse, continued in these wordes: Because I would not haue kept to my self mine own vine: That is to say, I haue departed from the dutie that was prescribed vnto me, though it were neuer so healthfull and profitable for me: wherein also we see the churches humble confession of her negligence and carelesnesse in executing the calling wherein she was placed.

[Page] Verse. 7. Shew me) The Church turneth her speech againe to her spouse q. d. Thinke not, y• either by others slanders, or mine owne offences, I am discouraged to come vnto him, no I will call vpon him in your presence, and you shal heare him aunswearing me. By the word shewing, the Church desireth instruction and knowledge, so haue you the same worde vsed, Iob. 10. 2. O thou whom my soule loueth) That is to saye, thou whom I loue from my hart. For this Periphrasis no doubt hath greater force, then if the church had sayde, O my beloued, or O my deare spouse: as the contrary speech Isaiah. 1. 14. noteth wonderfull disliking. Where thou feedest) vz. thy flockes. For she compareth Christ to a good sheepheard, that prepareth meet and conuenient food for his flocke. see Psalm. 23. 1. &c. Iohn. 10. 14. Where thou carest that thy flock may lie downe at noone tide) The church here expresseth, the great care and loue that Christ hath ouer his people, which he calleth by the name of flocke. as Luke. 12. 32. Actes. 20. 28: and also in what a quiet state and condition they are in which follow Christ. True it is, that he expresseth this vnder a parable, of the flockes taking their rest at noone time in the heate of the daye, but by such manner of earthlye speeches, it pleaseth the Lord many times in his word to set out spirituall and heauenly matters. For why should I be, as one that spreadeth the tent, amongest the [Page]flockes of thy companions.) The church noteth in this speech two thinges: the one is if shee finde not the spouse, shee is in daunger of falling into manifest and manifold corruptions. The other is that it greeueth her to be conuersant, though it were neuer so small a while, with counterfeit hipocrites, and vngodly persons. q. d. what honour shall come vnto thee, or profit to me, by hiding thy selfe from me, and I by falling thereby into societie and familiaritie with others? For the church vseth spreading or pitching of tents, for familiaritye and felowship, speaking according to the people of Arabia, who as is sayde before, dwelt in tents. And when she sayeth, Thy companions, shee speaketh thus, not as though shee made these straunge sheepheardes, good shepheards, or anye waye comparable with her spouse. but rather according to that that they them selues, gaue out of them selues, and as in name and outwarde shew they woulde seeme to be, when as they had nothing in deed and truth. See 2. Cor. 11. 14. 15. In a word this me thinketh is the sense, the church beeing as it were in daunger wandring vp and downe to seeke her spouse, feareth, least if shee shoulde not haue the place shewed her, where shee might find him, she should runne astray, and ioyne her selfe to other congregations, that do boast them selues to bee Christs companiōs and friends, & reioyce in the name of the church, and yet are neither so nor so.

[Page] Verse. 8. Seeing thou knowest not.) This is Christes aunsweare to the church, shewing that he is nigh to them that seeke him, as Psal, 145. 18. and it consisteth of two partes, first hee aunsweareth her, and instructeth her, and then hee testifieth his good will and kindnesse towardes her. Seeing thou knowest not) vz. so fully as thou shouldest, but in part onelye, (as all the knowledge of the church in this lyfe, is no other. 1. Cor. 13. 12. And therefore desirest further instruction, I will teach thee. O thou the fayrest of women.) Christ adorneth his church with this title, whereby we may see that the church is not as men account of her, but as she is esteemed by her spouse. Goe out.) vz. from that companye of counterfeit sheepheardes and sheepe, as may appeare by that which hee addeth, follow now the steppes of that flocke, for their feete tread not in the right path to life, but lead the way to eternal destruction. And by that worde, goe out, he noteth, not onely the speedy departure from them, but that the church shoulde not communicate, with them nor with any thing that was theirs. See Isaiah 52. 11. which also he noteth by that phrase, follow not the steps of that flocke. And feed the kiddes) I take this particle, and heere to be put for, but, as in other places of scripture q. d. this is it that thou must do, not onely shun other mens euils & corruptions, but do those good thinges that thou art appoynted vnto. And by [Page] kiddes, he meaneth the flockes of faithfull people, and euery particular one, noting also vnder that manner of speech the tendernesse of the Church, and euerye particular member thereof. Aboue the tents of other sheepheardes) That is to saye, with more excellent pasture, both for substaunce and forme, then these sheepheardes with their tents are conuersant in. He meaneth that he would haue the church, by the food of the heauenlye doctrine, to lift vp the faithfull people, far aboue the earth, and earthlye thinges, as 1. Cor. 2. 14. 15. And he calleth them here shepheardes in the same sence that the church called them verse. 7. Christes companions.

Verse. 9. I do compare thee.) The spouse, after instruction of the church, entereth into the commendation thereof. verse. 9. 10. 11. And when he sayth that he doth compare her, the meaneth not onely that he doth resemble her, no cause thereof beeing in her, why shee should be resembled, but that he doth and will inable her by his graces euen to the best thinges, for that he meaneth by horses ioyned to Pharaohs chariots. This we know that Pharaoh was a name common to all the kinges of Aegypt. This we know further, that the horses of Aegypt, were in great regarde and estimation, not onely in Aegypt, but in other countries also, as 1. King. 10. 28. 29. Neither is it without force that he speaketh of troupes, and multitudes, & of chariots, for for all these things [Page] Aegypt was very commendable, as Exod. 14. 7. 9. All which layde togeather maketh much, for the credite, glory and renowne, that Christe giueth vnto his church, & for the excellency therof. Vers. 10. Thy cheeks are comely.) The spouse entreth into the commendation of the particular partes of the church, and he speaketh of those that are most to be seen, because if they be beautifull & fayre, inquiry is not made of the beautie and fayrenesse of the rest. And when he sayth, that they are comelye, as though they were set with rowes of stones, hee alludeth no doubt to the maner of the Easterne princes, who vsed to trimm their bridles, and other furniture for the fore part of their horses, with sundrye kindes of ornaments, as golde, pearle, precious stones. &c. See Iudges. 8. 21. meaning that there was no greater glorye nor comelines in these thinges. then was in the outwarde partes and members of the church. And to that same end must that be referred, when he sayth. Thy necke as it were with colours.) As may appeare, in the places of the Iudges before alleadged. Now to enquire either heere, or in the other partes of this Booke, what shoulde bee signified by the Cheekes, or by ye necke, or other members of the church specified therein, would be curiositie, because the mind of the holy Ghost, is not so much to stand vpon the partes, as by recitall of the seuerall partes to commend the whole: and yet me thinketh something [Page] may now and then be sayd that way, without anye preiudice of the truth: as in this place, to say that the cheekes, which in shamefastnesse by meanes of blushing moste commonlye appeareth, shoulde be put for shamefastnesse, modestye and chastity of the church, which neuer lacketh her ornaments and deckinges, and the necke for the ministers of the word, by whom the word it selfe is deliuered vnto the people, euen as the meat by the necke is sent to the stomacke, who haue also their glorye and beautifying, but of this let euery godly and sober christian Reader iudge.

Verse. 11. We will make for thee.) These are still the wordes of Christe, not spoken as some thinke in his owne name, and the name of the friendes of the church, such as were some faithful people, but spoken in deed, as hauing regarde to the mi [...]ery of the Godhead and Trinity, such like kind of speeches see Genes. 1. 26. also Genes. 11. 7. where God speaketh of him selfe in the plurall number also. Borders of golde with studs of siluer) vz. set in sundrye places betweene them. q. d. though thou be excellently well decked vp, yet we will more and more adorne and beautifie thee, so that nothing shall be wanting to make thee comelye and fayre, no not Golde and Siluer, or anye precious thing what soeuer.

Verse. 12. In the meane while that the king is at [Page]his repast.) These be the wordes of the church, spoken as it should seeme to her particular members, who were called before virgins or Damselles, verse 3. and daughters of Ierusalem, vers. 5, declaring what graces she receaueth from her spouse. For the word king, see before verse 4. is at his repast, that is at his ease as it were and pleasure, and that euen then when he seemeth to haue little regard of his church in mens iudgement, and the church to be as it were a pilgrim from him. He sendeth foorth) vz. vpon me and mine, His sauor of Nard) that is to saye, the most sweet sauor of his graces, and this he doth by the word preached, and the mighty working of his spirite in the hartes of his children. Some of the Rabbins thinke that Nardus was like to Saffron. Sure it is that there was diuers sortes of it. One sort is called Nardus celtica, which the French men call Lawand, and we in a terme not far from theirs, call Lawander. An other sort was called Nardus Assiria, which I take to be that that the Euangelistes, Marke. 14. 3. Ihon. 12. 3. call Spikenard, which was verye costly, as maye appeare there, and reason it selfe also leadeth it, because it grew in India, or in Assyria, places farre distaunt from Iudea, and of this I suppose it is, that the holye Ghoste speaketh in this place, vsinge a verye precious thinge amongest menne, to note the [Page] most precious giftes of Gods graces and goodnesses to his church.

Verse. 13.. My beloued.) The church proceedeth in the commendation of her spouse whome she calleth here, her beloued, because she did most tenderly loue, like, and seeke after him, as verse 2. 7. is vnto me.) that is to say, is as deare, precious, and as sweet smelling to me, As a bundle of mirh) which was no doubt of a very good sauor, as maye appeare Psalm. 45. 8. Prouerb. 7. 17. Remaining betweene my brestes.) No doubt he alludeth to the maner of women and maides, who are wont to weare in their bosomes, nosegaies, as they call them, made of very odoriferous, and sweetsmelling flowres, of which also they make no small account, esteeming them many times as a principall part of their furniture. Whatsoeuer it is, the church mindeth to note, hath how sweet her spouse should be vnto her, and in what great account she would haue him, that woulde place him so nigh her, as between her brestes, as it were.

Verse 14. My beloued is vnto me.) The church goeth on in commending her spouse, and the graces shee receiueth from him, comparing him to an other sweet smelling thing, as before she had resembled him to Spikenard, verse 12. and to mirth, verse. 13. As a berrie of the Cipres tree.) That is to saye, sweete, pleasaunt, and very well smelling, for the very Cipres it selfe is a very wel [Page] smelling Woode, as by experience, wee our selues see at this day. The interpretors both old and new haue much troubled them selues about this tree, and the fruit thereof, some affirming one thing and some an other, fewe hitting the truth. Whatsoeuer it is the holy Ghost did minde in the mouth of the church, to expresse a very adoriferous thing. The church addeth in the vineyards of Engedi) This was the name of a place in the tribe of Iudah, as appeareth Iosh. 15. 62. It should seeme to be a citie famous for sweet smelling trees, and that maketh the holye Ghost to vse it here in this place, meaning that the Spouse was more deare and precious vnto her, (by reason of the wonderfull sweetnesse that she receiueth from him) then the [...]e thinges.

Verse. 15. Behold thou art fayre my loue) These are Christes wordes, commending the church for her fayrenesse and beauty: see before verse 8. and he repeateth the wordes againe, behold thou art fayre, not onelye for the more truth and certainty of the matter, and to expresse the excellent beauty of the church, which can hardly bee vttered with any wordes: but also, to comfort the church, and the particular members thereof, that neither the whole, nor the partes of the whole, should be discouraged with their blackenesse. Thine eyes be like the doues eyes) that is, simple and chast: so that by this similitude, he setteth out the singlenes and chastitie of the church [Page] not onely in respect of inwarde affection, but of outward appearaunce also, so that the church hath no vnchast lookes or countenaunces, (of which we read somewhat Psal. 44. 17. 18. 20.) but contenteth her selfe with her onely husband Christe, and seeketh no other euen as the Doue when shee hath chosen a match, keepeth her selfe vnto him onelye, and looketh not vpon an other, (as a man would say) as the Philosophers write and affirme. And he commendeth her for her eyes, because if they be fayre they doe easely couer the spottes and deformities of the rest of the members of the body. And we may referre this to the Teachers and ministers of Gods worde in his church, who, as eyes watch ouer the people of their God Heb. 13. 17.

Verse. 16. Behold thee thou art fayre, &c.) These are the wordes of the church praising her spouse q. d. Yea rather thou art fayre, and whatsoeuer beauty I haue, I haue it from thee, who hast not the spirite by measure. Ihon. 3. 34. but in such fulnesse, that of thy fulnesse haue we all receiued. Ihon. 1. 16. Thou art pleasaunt.) vz. not onely in thy selfe, but also to me and all mine. Our bedde is greene. By bed the church vnderstandeth not onely the seat of the church, wheresoeuer it bee, but also those that in the same place, are, as it were in bedde, spirituallye begotten vnto the Lorde by the Gospell. As 1. Cor. 4. 15. and by [Page] Greene shee meaneth the prosperous and flourishing estate thereof, as Psalme. 52. 8. which should appeare by the great increase and multitude, that shoulde bee ioyned thereto.

Verse 17. The beames of our houses.) I take this to be the wordes of Christe and his church, speaking both togeather (after they had spoken one of an other) and commending not onelye their house, but their seuerall houses (which also serueth for their great magnificence) for the excellencie and wonderfull commodities thereof: as for the strength of them, and the preciousnesse and pleasures thereof. Their strenght is noted, in that the beames thereof are sayde to be of Cedar trees, which wood, as some write, will neuer rotte▪ their excellencie and statelynesse is declared, in that their walking places were buylded of Cypres, or of Wood lyke Cypres, which some take to bee Firre: whatsoeuer it is, they were a certayne kinde of Wood, which yeeldeth a moste sweete sauour: and the pleasure thereof sette out, vnder their walking places or Galleries. So that I thinke there is nothing meant thereby, but the stability, excellency and pleasantnesse of the church, and euery particular member of it, both before God as the chiefe, and one of them before, and towardes an other.

[Page] Verse. 1. Teacheth, that how soeuer carnall men carnally minded,Doctrine. can see nothing of waight in these canticles, yet God, who hath giuen it so glorious a title, can and will open the eies of the spirituall minded man, that he shall see wonderfull great misteries contayned therein. The want of sight in the one, is not in the matter, but in the blindnesse of their owne hartes: and the beholding of these thinges in the other, is not in them selues, but in God, who of his mercy onely hath opened the eyes of their vnderstanding.

Verse. 2. We learne to wish and pray for the continuaunce of Christes fauor towardes vs, because therein onely consisteth all our welfare, either inward or outward. Some account of one thing, and some of an other: but in truth nothing is to be regarded, but the goodnesse of God towardes vs in Christ.

Verse. 3. The graces that we receiue from Christ, are most excellent, the reason is, because he him selfe is moste excellent, and nothing can come from him but it must taste of that singular excellencie that is in him.

Verse. 4. And these wordes Draw me. Wee learne, that we can not come to Christ, except the father draw vs. Ihon. 6. 44. For it is God that worketh in vs both the will and the deede. Phil. 2. 13. and that of his owne good pleasure, such is the strength and power of our freewill, whatsoeuer we haue been taught or learned to [Page] the contrary, And in these wordes, When the king him selfe, &c. We learne that Gods misteries are to darke for vs to attaine to, with all the wit and vnderstanding we haue, till God by his spirite reueale them to vs. 1. Cor. 2. 10. 14. Also in these wordes, We will rehearse thy loues, &c. That this is, and ought to bee the matter of our ioy, to thinke vpon and speake of Gods goodnesses towardes vs both generallye and particularly: the remembraunce whereof will not onely be profitable to stirre vs vp to thankfulnesse, but in all causes continually to trust in him, who hath so manye wayes shewed him selfe mercifull towardes vs.

Verse. 5. And these wordes, Yet comely am I. We learne: that we may praise Gods giftes and graces in our selues, keeping alwayes a iuste measure and proportion in that commendation. Wee learne further in the same verse, that the blacknesse, that is, the afflictions and trialles of the church, shoulde not hinder vs from ioyning our selues thereto. For all that will liue godly in Christ Iesu, must suffer persecution. 2. Tim. 3. 12. See also Act. 14. 22.

Verse. 6. And these wordes, because the sonnes of my mother, &c. We learne that none are greater enemies to the church, then those that most brag of her. This we see to be true by experience in the papacy, who haue nothing in their mouthes, but the church, the church, as the people and [Page] Priestes in Ieremies time did, the Temple of the Lorde, &c. See Ieremie. 7. 4. and yet for all that both of them were the spoilers of the Temple and Church: Also in these wordes, the keeper of other vineyardes: Wee learne, that it behooueth euery one to keepe him within the compasse of that vocation yt God hath committed to him, according to the counsell of the holy ghost Let euery man abide in the same vocation, wherin he was called. 1. Cor. 7. 10. Also Rom. 12. 7. He that hath an office let him waite on the office. The Church might haue as much to say for her selfe, as some in these daies haue, it is giuen mee, but that would not stand in steede before the Lord: the reason is, because euill and vnlawfull thinges many times are giuen, which in deed ought not to bee receiued: and one must not onely looke to the gyft, but to the thing giuen, whether it be lawfull or no: and to the giuer also, whether hee giue it according to the good will of God the giuer of all good giftes. Iames. 1. 17. Lastly, in these wordes, I haue not kept, &c. We learne humble and vnfayned confession of our sinnes, the fruites whereof are described Psal. 32. 5. 1. Ihon. 1. 6.

Verse 7. Shew me, &c. This teacheth first, that we shoulde bee much mooued with the absence of Christ: secondly that we should seek by al the lawful meanes we can to find him, and to [Page] know the place of his abode, of which see an example. Ihon. 1. 38. and in these wordes, Where the flocke may lye downe at noone, both the great care and loue of our Sauiour towardes his people, of which see Mat. 9. 36. 37. 38. and the good estate that they are in which follow him. See Psalm. 23. 1. Mat. 6. 33. Also Math. 14. ver. 15. 16. &c. Also in these wordes. For why should I be &c. We learne, that though the absence of our sauiour should be grieuous vnto vs, yet it should not vtterly make vs to fall awaye from him to others, but the more earnestlye to seeke after him.

Verse. 8. Setteth out Christes readinesse and willingnesse to instructe those that of a good minde come vnto him. Also these wordes, Followe not that flocke, Teache the Church to flie as farre from infection of euill as may be, and not to come too nigh the persons, leaste touching pitch they be defiled therewith. See Prouerb. 6. 27. 28.

Verse. 9. Seweth that the church is so glorious as Christ her spouse esteemeth of her. It teacheth also the excellencie of the Church, and the increase of the particular members thereof (because shee is compared to the Horses of Aegypt, and to the troupes thereof) of which see Psalme. 45. from verse 10. to the ende of the Psal. Also Act 2. 41. with other places.

[Page] Vers. 10. Setteth out the comelinesse and beuty of the church, which should also cause vs with all care and reuerence to ioyne oure selues thereto.

Verse. 11. Declareth the assured fauour of the holy Trinitye, and the vnspeakable loue thereof towardes the church, with the glorious decking and adorning of the same.

Verse. 12. Teacheth: that Christ neuer forgetteth his church, but is alwayes present with them by his grace and holy spirite, Mat. 28. 20. Ihon. 14. 16.

Verse. 13. Teacheth vs in what great account we shoulde haue our sauiour Christe, howsoeuer most reiect him. See Math. 8. 34. Mat. 11. 19. Mat. 21. 42.

Verse. 14. Instructeth vs, with humblenesse and loue, to acknowledge the manifold blessings of God in others, as the church doth it in her spouse. I say with humblenesse in respect of our selues, because when we see that God hath endued others with greater giftes then our selues, he laboureth by that meanes to beat downe the pride of our nature, which is alwayes clyming: and I say in loue, in respect of our brethren, because it is very hard to flesh and bloud, not to enuie one that is his better any way.

Verse. 15. Setteth out the loue of Christe towardes his church, and the great account and regard he hath her in. And these wordes▪ Thine [Page]eyes be like, doues eyes, teach the church to stryue to inward and outward chastity, and to Abstain from all appearance of euill. as 1. Thes. 5. 22. And to hate euen the garment which is spotted by the flesh. Iude. 23.

Verse. 16. Teacheth vs to acknowledge, that all the good thinges we haue, we haue from aboue, as Iames 1. 17. And these wordes, Our bed is greene, noteth the flourishing of the church and the increase thereof, of which see before verse 9.

Vers. 17. Setteth out the firmity and staydnes of the church, which thing also our sauiour meaneth when hee sayth, that The gates of hell shal not preuaile against it. Math. 16. 18. And in an other place, that if it were possible the very elect should be deceiued. Math. 24. 24. To this purpose also it is called the piller and ground of truth. 1. Tim. 3. 15.

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CHAP. the second and the summe thereof.

The Bridegrome setteth out his owne dignitie and the Brides. 1. 2. She againe answearing praiseth him, and setteth out the duties that he hath done for her vnder a banquet, and her exceeding loue towardes him, by fainting or swonning. 3. 4. 5. 6. Afterward, shee declareth the comming of the Bridegrome vnto her, her calling and moste large promises made vnto her. 7. 8. 9. 10. 11. 12. 13, &c. And therefore she not onely reioyceth that she shall haue his company, but desireth his presence vntill the fulfilling of his promises be perfourmed, which shal be in his second comming. 14. 15. 16. 17.

1 I Am the Rose of Sharon, the Lilie of the vallies betweene the hils.

2 As a lilie among Thornes, so is my loue among the daughters.

3 As an Apple tree among the trees of the forrest, so is my well beloued among the sonnes. I doe very greatly desire to sit in his shadow, for his fruit is sweet to the roofe of my mouth.

4 He brought mee into the place of wine: and his [Page] banner towardes me was loue.

5 Proppe me vp with these flagons: beare mee vp with these apples: for I am sicke with loue.

6 His left hand is vnder mine head: and his right hand doth imbrace me.

7 I charge you, and that by an oth, O yee daughters of Ierusalem, tarry ye abroad with the roes, or with the hindes of the field: stirre not vp, neither wake this loue, vntill he will him selfe.

8 It is the voyce of my well beloued, behold him, he commeth leaping vpon these mountaines skipping vpon these hils.

9 My well beloued is like a roe or a hindes calfe: beholde him standing behinde our wall, looking foorth of the windowes, springing out of the gates.

10 My well beloued speaking saide vnto me: arise my loue, my fayre one, and come.

11 For loe winter is past: the raine is past, it is gone away.

12 Flourishing thinges are seene in the earth, the time of the singing of birdes is come: and the voyce of the Turtle is heard in our land.

13 The fig tree it selfe hath brought foorth her very young figs, and the vines them selues, euen in the first grape, do yeeld a sauour. Arise my loue my fayre one, and come.

14 My Doue lyuing in these cleftes of the rocke, in a denne all to broken, shew mee thy countenances: Make mee to heare thy voyce, [Page] for thy voyce is sweete, and thy countenaunce comely.

15 Take for vs the foxes, yea the little foxes, corrupting the vines, whilst our vines bring foorth the first grape.

16 My welbeloued is mine, and I am his that feedeth among the Lilies.

17 Vntill that day shall come, and these shadowes shall flye away: returne, belike, O my wel beloued to a Roe, or as a Hindes calfe running on mountaines, one of them sundred from another.

IN the last end of the first chapter,Con. Christe and his church had with an harmonicall conclusion praysed their houses, for the excellencye, continuaunce, and commodiousnesse thereof: that beeing dispatched, the Brydegrome beginneth againe particularlye to praise him selfe and his spouse, and likewise the spouse to praise him, and to set foorth her great loue towardes him.

1 The chapter hath two speciall parts.Diuis. In the first part the bridegrome commendeth him selfe and his spouse, and this is contained in the two first verses of this chapter.

2 And in the other the bride praiseth the bridegrome, reciteth his benefits towardes her, and earnestly calleth vpon him for his continual [Page] presence and fauor, and this reacheth from verse the 3. to the end of the chapter.

Verse. 1. I am the rose of Sharon.) I take these to be the wordes of the spouse,Sense. commending him selfe, for his moste excellent sweete vertue, testified to all, but speciallye to his church, by communicating his spirite vnto it. If any man maruaile that the Bryde and the Brydegrome, doe commende them selues both heere and in other places, let him know, that in olde time this was not vnseemely, as it is now accounted. Secondly, they did not flatter them selues in their prayses, neither extolled them selues more then was meet. Thirdly, that the Brydegrome in this behalfe could not offend, because there was neuer any sinne founde in him, as 1. Pet. 2. 22. That Sharon was a plentifull place, maye appeare. 1, Chr. 27. 29. Also Isaiah. 53. 2. One reason of the fertility therof may be giuen, ye moderate warmnes of the sun in that place, in which places also roses doe most delight and flourish, & are also by that means, as the Philosopher supposeth, more sweet of sauor. So that when Christ resembleth him selfe to the rose of Sharon, hee meaneth nothing els, but that he was well coloured, fruitful and of very good sauor, able inough thorow his sweetnesse, and the aboundance of his giftes and graces, to allure and drawe his Churche to him selfe. And the same I suppose he meaneth by comparing him selfe in the nexte part of the [Page] verse, to the Lilie of the vallies. How glorious and excellent the Lilie is, our Sauiour himselfe beareth witnesse Math. 6. 28. 29. And when the Lorde will assure his people of a great blessing, hee promiseth them that they shall grow as the Lilie, Hosea. 14. 5. Much more excellent shall it be, when it groweth in a moste fertile place, such as the vallies are that lie betweene two hilles, which in all reason can not chuse, but bee verye fruitefull and plentifull. Christe therefore by this manner of speech, not onelye noteth his great glorye and excellencye, but also setteth foorth the aboundaunce of fruite, that these shall yeeld, which shall bee ingrafted into him, as the true vine. For which see Iohn. 15. 2.

Verse. 2. As a Lilie among Thornes, so is my loue amonge the Daughters. These are still Christes wordes, not commending him selfe as before, but the Church, shewing heereby, that the Church in dignitye and honour so much excelleth other companyes and assemblyes, as the Lilie in beautye and sauour surmounteth the Thornes. He meaneth not that Lilies grow amongest Thornes, but speaketh it by the waye of comparison: q. d. there is euen as much oddes betweene the Church and other counterfayt congregations, as is betweene Lilies and Thornes, or as we would saye, betweene [Page] Golde and Drosse. What hee meaneth by the terme Loue, is playne by that which is Chapter 1. verse 9. And by Daughters he meaneth all those that were and are out of the bosome of the Church: and I thincke it shoulde not bee amisse, for the more plaine sense of the place, to ioyne to the worde Daughters, these wordes, of men. As Genes. 6. 2.

Verse. 3. As an Apple tree. Heere beginneth the seconde parte of this Chapter, which as I take it, contayneth three especiall points. The firste is a declaration of the excellencie of the Spouse, and of the great desire that the Church hath towardes him, and that is comprehended in this thirde verse. The second is a declaration of the duties of mutuall loue between them, and that reacheth from verse 4. to the ende of the 15. And lastlye, shee desireth of her Spouse, a perpetuall feeling of the frute of this loue, and that is in the twoo laste verses. Now, in that shee resembleth her Spouse to an Apple tree, shee myndeth thereby to set out his pleasauntnesse to the sight, his goodnesse to the taste, and his profitablenes to other in respect of his frute. Now when shee addeth, Among the trees of the Forrest, she meaneth eyther Trees altogeather barren, or else such, as, though they yeelde fruite, yet is it not good for menne. And when shee [Page] saith: So is my welbeloued among the sonns, you may ad for more playne sense, of men, as Psalm. 45. 2 yea though they be neuer so good and well accepted of in the Church, meaning that hee is most fruitfull and sweete, both in shadow and in fruite, as the wordes following in this verse, doe playnly expound it. True it is, that he is not so esteemed of among worldlings, by reason of his basenesse: but yet his owne haue him euer in that account and regard, howe base & contemptible soeuer he be in the world. Read Isaiah, 53 thoroughout. It followeth: I doe very greatly desire to sit in his shadow. Here the Church expresseth, the earnest affection that shee hath to bee kept vnder Christes prouidence, from the heate of persecution, affliction, sinne, &c. for so I take the word Shadow, to be vsed heere, as Psalm. 91. ver. 1. or else as she her self speaketh it verses 16 17. of this chapter, that she might he his, and he hers for euer, or els as our sauiour himself saith, Ioh. 7. I in them, and them in mee, that they may be made perfect in me, & that they may be there, euen where I am. ver. 23. 24. And by sitting, she meaneth continuall abode and residence: His fruit, that is, that that is to be receiued from him and his worde. For as Shadow and fruite and apples are acceptable to the faint and wearied, Iob. 7. so all thinges that come from Christe, are to his moste sweete and comfortable, if they stay vppon him and cleaue [Page] onely to his word, yea his very yoke and burthen shall be easy and light to them, as Math. 11. 28. 29. 30. 1. Iohn. 5. 3 is sweete to the roofe of my mouth. He putteth one part of the man, for the whole, and namely that part which is moste apt for tasting, vnderstanding thereby, not only how delightfull Christe was to the outwarde man, but specially and cheefely to the inward, vnder y• outward part also comprehēding the inward.

Verse. 4. He brought me vnto the place of wine: These are still the churches wordes, celebrating the aboundant kindnesse and loue of his spouse. By place of Wine, she meaneth the places of delicate fare and feasting, as before, chap. 1. 2 but all this must bee spiritually vnderstoode, to wit that our Sauiour brought the church to life and saluation, by the exercises of the worde and sacraments, Whereunto the parable of the mariage. Math. 22. doth in some sort appertain And his banner towards me was loue, (that is, hee had loue towards me insteed of a bāner) Those that are skilled in warre know, that by banners and Ensignes the souldiers are called together, and kept in awe vnder their owne capitaines, Whereunto it should seeme that the church alludeth, meaning, that the husbande of his onely loue towards the church, did by his fauour, as it were by a banner set before her eys, draw her as it were vnto him. Or els it may be thus. Sundry people, and namely the Turke, when hee besiegeth [Page] any place, doth the first day set vp a banner al of white, signifiyng fauour if they wil accept it: the next time a red banner, betokening the execution of the cheefest: and the last time a black one, signifying all one and other must to the sworde and fire. But Christe the spouse alwaies setteth vp a banner of loue, grace, and fauor, howsoeuer we little deserue the same at his hands. The first seemeth to me to bee the more plaine sense.

Verse. 5. Prop me vp with these Flagons, These are the wordes of the Church, spoken vnto her Damosels or virgins, of whom see before chap. 1. 3. and shee seemeth to be so inflamed with the loue of Christ, that she is ready euen in the middest of the banquet, to sinck down, or to swoone, as you wold say for loue. But she hath two aides and comfortes in this her weaknesse: one expressed in this verse: the other in the next verse following. That in this verse is, that those that attend vppon her by the Bridegromes appointment, that is, the Prophetes, Apostles and seruauntes of God (See for this purpose Ephes. 4. from verse 11. to the ende of the 16) doe minister vnto her at her request, the spiritual Treasures and good thinges of her Husband, which I take to bee noted, and that very forcible and playnly by these wordes: Proppe mee vp with these flagons: beare me vp with these apples, as it were appointing some certain aides, which [Page] if they were neglected, all the rest that coulde bee vsed, were worth nothing. And by Flagons, no doubt she meaneth, by the figure Metonimie, the thing contayning, for the thing contained, that is, the sweete. Water and drinke of life, of which see Isaaih, 55. 1. which Treasure also wee haue in earthen Vesselles, or Flagonnes, as 2. Corinthians 4. 7. and is indeede nothing else but the sweet promises of Christ vnto euerlasting life. And though by Apples layde vnder her as it were, shee meane the selfe same thinge: yet there is another order of it. For hee alludeth to the custome of men, who, when other are swooning or faynting, are wont to put strong smelling, thinges vnto their Nostrelles: so the Church meaneth, that for her comforte and refreshing, and reclayming her agayne as it were from death to life, shee woulde haue well smelling Apples, fette out of Christes Treasure, both helde and applyed to her, that by that meanes shee maye bee, as it were recouered: For I am sicke with loue: q. d. I shall neuer cease, nor bee in quiet, till I perfectly enioy my Husbandes companye, feeling in this life, the assured Testimonye of his continuall fauour, and possessing the same eternally in the heauenly glory. See 2. Corin. 5. 1. 2. &c. Philip. 1. 23.

[Page] Verse. 6. His left hande is vnder mine heade, and his right hand doth imbrace me) These are still the wordes of the church, contayning as I sayde before, the seconde comfort in her fainting: and that is, that she had her spouse, not onely present with her (who alone is able effectuallye to heal the church) but shewing singular loue and kindnesse cowardes her: staying her vp with the one hand that shee fall not downe, and comforting her with the other by lauing imbracing her. I know that some put the right hand for length of dayes, and the left hande for glory and riches, as Prouerb. 3. 16. But this is the more simple, and agreeth better with the circumstaunce of place & person, to wit that Christ by vsing the gestures of those that do imbrace their friendes, and comfort and ease them in their infirmities, doth expresse thereby, the singular loue he hath to his church, and his tender care ouer her in comforting her.

Verse. 7. I charge you and that by an oth.) These are still as I take thē, the wordes of the church, and not of Christ (as some suppose) resting in the imbrasing of her spouse, of which we hearde immediatlye before verse 6. straightlye charging those to whom shee speaketh, that no manner of waye they bee troublesome or disquietous to her spouse, that resteth him self and taketh pleasure in the imbracinges of her. And there is a double reason that leadeth me to thinke, that these are [Page] the churches words rather then Christes. First, because that she by reason of the authority shee had, might commaunde, as shee doth verse 15. of this Chapter. Secondly, because all the wordes that followe till you come to verse. 15 are the Churches wordes. When shee sayth that shee chargeth them by an oth, she meaneth that shee doth very hardly and straightly charge them, and as it were in conscience binde them. For the wordes, Daughters of Ierusalem, see chapter 1:5. she meaneth no doubt such, as wished well to the church, and had somewhat to doe therein. Tarry ye abroad with theroes, or with the hindes of the field. That is, get you abroade for a while, take your pleasure, and do what you will, onely disquiet not, neyther vexe my spouse. And all this is spoken by the church, as though the feast had beene kept abroade in some country towne or Village abroade: also it is vttered after the manner of men and their wiues, who when they will talke of secrete matters, or take their rest and sleepe quietly together, will bid their children and seruaunts auoyde, and get them abroad to recreate them selues whether they will for a while. Stirre not vp, neyther make, That is, disquiet him not any manner of way. And this the church speaketh both of her hearty loue that she beareth towards her spouse: and also of good wil that she carrieth towards her selfe, who earnestly wisheth and destreth to inioy the continuall [Page] presence, and company of her spouse. This loue, vz. of mine, meaning him, whom she most dearly and tenderly loued: which thing is also forcible and playnlie expressed by the article, this. Vntill he will himselfe. The Church referreth all, to the good will and pleasure of her spouse, onely this she taketh care for, that he may not be prouoked or disturbed by her, or any of hers, by anye occasion or offence though neuer so small, but sheweth herselfe louing and obedient to him in all thinges. See Ephes. 5. 24.

Verse 8. It is the voyce of my Welbeloued. The Church in the verses before going, and namely vers 4. 5. 6. had set out one notable duty of our sauiour towards her, and that was of life and saluation which he brought her, figured vnder the shadow of a banquet and healing. Nowe shee recokneth vp another kindnesse shewed, to wit, the giuing of her pleasure, peace and all good thinges necessary for her: and this he setteth out vnder the figure of the spring time, and of all greene and flourishinge thinges, offering them selues as it were to the sight and seruice of the church, & this reacheth from this vers to the end of the 15. And this speech may be deuided into two partes. One is, that Christ offereth all good thinges to the church, and refresheth her, beeing deliuered from the winterly tempestes of sinne: & this reacheth vnto verse 14. The other is, that he putteth back frō her, al euil & hurtful things, [Page] and this is comprised in ver. 15, both which graces Christ performeth to his church, by his word & the ministers thereof, who are his seruants appointed to y• purpose: as 2. Cor. 4. 5. But let vs come to the words as they lie. It is the voice of my welbeloued. These wordes are spoken, as though while the bride slept, the bridegrome had gone abroad some whither, and as though she had bene sodainly waked, & made meruellous glad, by the voice of her spouse returning backe againe, q. d. Certainly it is my spouses voice, wherin I much reioyce, al this while I did but dream it, or imagine it so to bee: as when straunge thinges and vnlooked for come to passe, we can hardly be perswaded at the first that they are so, as Psalme. 126, 1, But now I perceiue of a trueth, it is not his voice indeed. Behold him. q. d. I woulde haue you that are my freendes and welwillers, to bee perswaded of this, as well as I: for I take that she speaketh these wordes to them. He commeth leaping vpon these mountaines, skipping vppon these hilles. These wordes of leaping and skipping, do not onely note his great speede and hair, to succour and comforte his churche, which is also set out in the nexte Verse, by the similitude of Roes and Hindes: but the other wordes also of Mountaynes and Hilles, doe meruelously expresse his singular loue, as though the Churche shoulde saye: the daunger of the iorneye, the hardnesse of the waye, neyther anye thing else as mans [Page] power, aydes and such like, can hinder him from comming to me, to comfort mee in my distresses. And that mountaines and hilles are so vsed, may appeare. Isa. 40. 3.

Verse 9 My beloued is like a Roe, or a hindes calfe.. The Church meaneth by these wordes, to declare how swift and speedy Christe is to comfort and succour her. We our selues knowe by experience that Roes and hindes bee very swift footed: but besides our owne knowledge, wee haue the warrant of the word: as Psalm. 18. 33▪ beholding him standing behinde our wall. As though the church should say. It is a wonderfull thing, be standeth by mee, and is present with me sooner then I can speake. And when she sayth, standing behinde our wall, I thinke by Wall, she meaneth Gods goodnesse, and the promises and comfortes of his word, with which the church in the time of the crosse and triall, armeth and defendeth her selfe: behind which, Christ may be said to stand, when the perfourmance thereof, is not plainly seene to his children, and yet hee is alwayes nigh vnto them in the trueth thereeof alwayes to helpe them, as she afterwards addeth. For the worde Wall, see Isaiah. 26. 1. Looking foorth of the windowes. I take, that by all these speeches, the church meaneth nothing else, but Christes fauour towards her. This speech may be borrowed from great personages and states: as kings, Queenes and such like, who do many [Page] times shew themselues at windowes to be seene of their people: which thing also the people take as a testimony of great fauour, speciallye when out of the windowes, they shew them pleasaunt and delightfull countenaunces. Springing out of the gates. This speech is somewhat darke, and yet so it is in the Hebrue text: and is a Metaphore taken from florishing trees and flowers, to which Christ was resembled before verses. 1. 3. The church meaneth nothing by this maner of speech, but to set out, the most flourishing and pleasant countenaunce, that her spouse gaue her. In summe, all comes to this: that the churches wordes do by certaine steppes, as it were, set out the wonderfull worke of Christe towardes her: as first, she heareth his voice, verse 8. Next shee seeth him comming, verse 8. also. And lastly, shee doth presently behold him present. verse 9.

Verse. 10. My welbeloued speaking faire vnto me) In this verse, the church taketh vpon her the person of her spouse as it were, declaring what wordes he vsed to her, who as yet calleth her, not to the full and absolute enioying of those good thinges that are layd vp for her in heauen, but to the most assured seales and pledges, of those good thinges that are to come, which Christ woulde haue communicated vnto his Church, both in word and deed by his eternall spirite. Arise my loue, my fayre one, and come. When our sauiour calleth the church his loue, hee sheweth in what [Page] great regard he hath her, and how tenderly hee fauoreth her: and when hee calleth her, his fayre one, he sheweth how much he doth account of her. For so much is the church in deede, and the particular members therof, as it pleaseth the spouse to esteeme of them. And when he saith arise and come, he meaneth that he woulde haue her come out of the ignoraunce, darknesse, and sinne, wherin she was, to the pleasantnes of righteousnesse and holy conuersation, wherin he taketh delight, and so you shall finde the worde arise vsed Rom. 13. 11. and the word come. Math. 11. 28.

Verse. 11. For loe winter is past: the raine is past, it is gone away. This is a reason that the spouse yeeldeth, why the church shoulde arise and come vnto him, & it is taken (ioyning this 11. 12. and 13. vers. following togeather) from a comparing of the time before her calling, with the time after her calling. The former time was winterlike and stormye altogeather, and then was the Church straunge from the common wealth of God, and wallowing in sinne: but the time since her calling, is altogeather greene, flourishing, pleasaunt, sweet fruitful, and such as should most plentifully replenish her heart and all her senses, and this I take to be the meaning of these three verses 11. 12. 13. togeather, to wit that by Winter, raine, &c. he meaneth sinne, errour, ignorance and all crosses either inwarde or outward layde vpon the church, as persecution, reproch, &c: and [Page] by florishing thinges, singing of birdes, the voyce of Turtles, the figge tree and her young ones: The Vine and her firste grape, &c. which are all euident tokens of spring time and Sommer, hee meaneth assured testimonies of Gods grace: as forgiuenes of sinnes, knowledge, and light of the truth, and all outwarde blessinges of the Lorde, as peace, plentye, prosperitie, &c. And that by Winter and raine, shoulde bee signified sinne and ignoraunce, it is not without proportion. For as in the winter season, all is stormy▪ turbulent, and darke: so sinne bearing swaye, there is nothing but disorder and ignoraunce. Now, let vs more particularlye, consider the wordes of the 12. & 13. verses, which I take to be so excellent a discription of the spring time, and so forward, as none either hath beene, or can be more liuely giuen. For in the spring time florishing things, that is, flowers shewe them selues, and Byrdes sing, to the great comfort of men, and the figge doth sende foorth her greene figges, and the Vine her tender grape, whereas other trees for the moste part, doe shewe them in flowers firste, and afterwarde in fruite. For the better vnderstanding of this place, see that which our sauiour sayth, Mat. 24. 32. of the fig tree. And when he sayth The Figge tree it selfe, and lykewise addeth the Vines them selues, hee speaketh this as a sure proofe that the spring is come. For the fig tree and the vine, be two of the last, trees [Page] (as we know by experience) that make shew of their fruit, q. d. If you will not beleeue, by beholding the flowres on earth, by hearing the byrdes and turtles sing (all which are euident signes of the spring time): Yet beleeue it, because the figg tree and the vine which are more late then other trees, haue also yeelded out their fruit. And when he sayth, Euen in the first grape, he meaneth not that the vine yeeldeth fruit twise a yeare, as one grape first, and an other after: but that this was the first appearance of the grape, and that yet notwithstanding the vine it selfe did yeeld, a sweete smelling sauour, both in the leaues and fruite. As for that which followeth in this 13. verse, Arise my loue, my fayre one and come, is expounded before verse 10. of this chapiter.

Vers. 14. My doue, &c. The church still repeateth the wordes of her spouse, begun before ver. 10. And in that he calleth her doue, he meaneth not onelye thereby her beautye and fayrenes, because Doues bee commonly white: but also hee meaneth her chastitie, as before chap. 1. 15: Also her simplicitye and vprightnes, togeather with freedome from bitternes. See Math. 10. 16. also Psal. 74. 19. Wryters also affirme, that the doue hath no gall. He alludeth also further to the nature of a doue in the next wordes, when as he sayth, Liuing in these cliftes of the rocke in a denne all to broken. For they that wryte of the nature of [Page] creatures, affirme, that the doues doe speciallye delight to be seen in rockes, and to lye hid in the Holes and cleftes: but by these thinges he meaneth as I take it, the modestye or shamefastnesse of the church, who somtimes thorow the feeling of her sinnes, sometimes for the grieuousnes of persecutions, is glad to get her into the rockes, which are taken to be places of sure defence, and therefore he addeth particularly in these clefies of the rocke, In which respect the faithfull manye times call their Lord their rocke, as Psal. 18. 2▪ and somtimes to be content with places of lesse assurance as dens all to broken, to the end that for a while she maye hide her self there from the rage and cruelty of the enemy, Shew me thy countenaunces, that is, shew thy selfe in my presence and come vnto me. Neither lacketh it some force that he speaketh in the plurall number, as that he woulde haue her to leaue none of her particular congregations or members behinde her. Make me to heare thy voyce, that is to say, speake to me, walke continuallye with me, and be conuersaunt with me. O singular loue of Christ to his church, that doth thus earnestly seeke for and desire the presence and company thereof: and O wonderfull ingratitude of the church, if she shold contemne it. For thy voyce is sweete, and thy countenaunce comelye. All this hee speaketh of the church, not that she is so of her selfe, but it pleaseth her spouse so to accept of her. For therefore [Page] hath hee giuen him selfe for the church, that hee might make it glorious vnto him selfe, &c. as Ephes. 5. 25. 26. 27. And these wordes containe also a reason, why Christe so much destreth the presence and company of his spouse.

Verse 15. Take for vs the foxes.) I take these wordes still to bee spoken by the church, in the person of Christe, as though that hee spake vnto his friendes, not onely willing but commanding them earnestly to endeuour the remoouing of all thinges great and little, that might hinder the groweth of his church, which is a peculier inheritaunce vnto him selfe, whether it were in vnsound doctrine, or in corrupt conuersation. See Tit. 2. 14▪ And whē he saith, Take for vs, he sheweth that hee hath as great loue to the church as to him selfe, which if it be spoyled or hurt, it redoundeth also to him selfe. By foxes, he meaneth not onely euill men, as heretickes, dissolute persons, &c. that woulde hinder the groweth of the church: but all other thinges whatsoeuer, how great or how little soeuer they be: which also he signifieth by the next speech, in that he calleth them little foxes. And when he addeth, corrupting the vines, hee meaneth marring and destroying, yea bringing as it were to vtter corruption and destruction the churches of God. That Gods church or the particular churches, are resembled to vynes, maye appeare by sundrye places of [Page] Scripture, as Isaiah. 5. 1, &c. Psalm. 80. 8. 14. Math. 21. 33, &c. And that foxes are hurtfull to vines, our verye proouerb sheweth, the foxe will eate no grapes. Whilest our vines bring foorth the first grape, that is, while they are tender and yong, as before verse 13. For euē then when the church is beginning to grow, woulde it bee looked vnto speciallye: which they that haue care of, ought heedely to mark, and to take heed, that it be not deuoured by grieuous Wolues, and by men that shall rise vp from among them selues. As Actes. 20. 29. 30. 1. Iohn. 2. 19. aud other places.

Verse. 16. My welbeloued is mine.) These are the wordes of the church, spoken in her owne person, and is the conclusion of the former discourse made in this chapter by her: wherein she first reioyceth for the most excellent fellowship that shee had with Christe: and next shee wisheth as it were, his continuall presence all the dayes of her lyfe, promising to remayne his, vntill shee be perfectlye ioyned with him in heauen. Now when shee sayth, My welbeloued is mine, and I am his, It is as much, as if shee shoulde saye: he will haue no other for his wife but me, neither will I acknowledge any other for my Spouse but him: wee will eyther of vs delight one in an other, and bee contented to take and loue one an other onelye. It followeth. That feedeth amonge the Lilies.

[Page] I know these wordes are diuerslye interpreted, and I thinke it ariseth, because the Hebrue word may be taken either passiuely or actiuely. Some expound it thus, that feedeth among the lilies, that is, that is most sweet, and by the good smell of his sauors, that is by his goodnes, & the sweetnes of his promises calleth & allureth me vnto him. I will speak what I thinke, I had rather expound it thus: that feedeth) vz. his flockes▪ as chap. 1. 7. among the lilies, that is, in sweet pleasant, soft and well smelling pasture. q. d. He that plentifullye, pleasantly and sweetlye handleth and intreateth those that are his. And to this sence seemeth to agree, Psal. 23. 1. 2.

Verse. 17. Vntill that day shall come, and these shadowes shall flye awaye. These are still the wordes of the church, and muste bee ioyned to the latter end of the other verse, wherein shee promiseth that shee will remaine to him for euer and euer. For though the worde vntill, doe moste commonlye note but a peece of time, yet here it is vsed for a perpetuitie and euerlastingnes of time, as it is also in other places: as 2. Sam. 6. 23. Psal. 110. 1. Mat. 5. 26. Mat. 28. 20 Which may also appeare in that she saith so forcibly, Vntill that day shall come, by which he meaneth that same great and last day of iudgement, which is vsually pointed out, by that maner of speech, both in the olde and new Testament: as Ioel. 2. 31. 2. Tim. 2. 18. And these shadowes shall [Page]flie away. By shadows he meaneth both ye troubles of this life, and al vanityes whatsoeuer, that are set between her and her spouse, while shee liueth in this world: or els we may vnderstand by shadowes, all those thinges that may shadow out vnto vs, the hope of eternall life and glorye: which may be called shadowes, not that they are so of them selues, but beeing compared with others, that do lead vs vnto those, and when shee sayth, shall flye away, he noteth the suddaine vanishing of the same. Returne. The church speaketh this, as though her Spouse were departed, and as though shee coulde not indure and abide his absence, though it were neuer so small awhile. Belike (O my beloued) to a roe, or to a hindes calfe, that is, make most haste and speede to come vnto me, as before in this chapter verse 9. And depart not any whit at al from me, running on mountains, whē one of them are sundred from an other. He meaneth no doubt the mountaines of Gilead, which the riuer of Iorden did seperate from the rest of Iudea. See 2. Sam. 2. 29. Now, he rather remembreth these mountaines then others of the country of Iudea, because they were notable & commodious for hunting, and well stored with game, and therfore much haunted. For at what time Solomon wrote these thinges, as it should appeare, Hamath was not greatly occupied, neither was the house builded in the forrest of Libanus. see 2. Chro. 8. 2. 3. &c. 1. Kin. 7. 1. 2. &c.

[Page] Ver. 1. Teacheth vs, that if we wil haue pleasant, sweet, & good things, we must look for thē in Christ onelye, for it pleased the Father, that in him alone should all fulnes dwell. Col. 1. 19.

Verse. 2. Setteth out the excellency and beauty of the Church, instructing vs to ioyne our selues to that holy felowshippe, which the Lorde him selfe accounteth the piller of truth, and his owne house. 1. Tim. 3. 15.

Verse. 3. Doth not onely shew, that our Sauiour Christe hath in him the fulnesse of all goodnesse. Iohn. 1. 16. But also these wordes, I doe greatly desire to sit, do teach vs what a holy hunger and thirst we ought to haue after him. For which see Psalm. 42. 1. 2. Psal. 84. 2. and that not for a small while, but continually, for he that continueth to the end shall be saued. Mat. 24. 13.

Vers. 4. Teacheth, first that al the good things we haue, we haue from God. Iames. 1. 17. by the meane of our sauiour Christe, which is alwayes taught in these wordes, Grace be with you and peace from God our Father, and from the Lord Iesus Christ. Rom. 1. 7. Secondly, that all these thinges, whether they be bodily, or spirituall, or both, are bestowed vppon vs for Christes sake, and that therefore the Lorde is to be continually praised. as Ephes. 1, 3. 4. 5. 6. 1. Pet. 1. 3.

Vers. 5. Teacheth vs, first that we should comfort & strengthen one an other in our faintinges. Heb. 3. 12. 13. Heb. 13. 1. 3. Rom. 12. 9. 10. 11. 13. 15. 16. Secondly, how earnest and harty our [Page] loue shoulde bee to Christ, who hath loued vs so tenderly, that he hath giuen himself for vs. Rom. 5. 6. 7. 1. Iohn. 3. 16. 1. Iohn. 4. 9. 10. 11.

Vers. 6. Teacheth, that the presence of Christ to his church, by his spirituall power and grace, is meruailous comfortable: which made our sauiour also to promise it, as appereth. Mat. 28. 20▪

Vers. 7. Teacheth vs, that not only those yt are without the church, but those that are lincked & ioyned to that holy body, haue need sundry times not only to be admonished, but also straitly charged, that they do not any thing that may grieue or disquiet Iesus Christ the head therof. Ephes. 5. 23. For if they doe but neuer so little prouoke him,Psa. 2. 12▪ then blessed are all those that trust in him.

Vers. 8. Setteth out the great speed and hast as it were, that Christ maketh to help & succour his church in her griefes and distresses. For proofe wherof, see Luk. 18. 8. True it is, that men many times thinke the time very long, as Psal. 13. 1. But we must learne in patience to possesse our owne soules, Luk. 21. 19. and to tarry the lords leasure, Psal. 27. 14. Psal. 37. 34.

Vers. 9▪ Teacheth, that it is meruailous comfortable to the distressed oues of God, to be persuaded, or to see by the eye of faith, testimonies and assured tokens of Christes fauor, presence & help.

Verse 10. Doth not onely teach Christes loue towardes his church, calling her from: the vanityes and delightes of this life, to the hope [Page] of a farre better state: but also teacheth her to yeeld obedience to that call, and that while it is to daye. Heb. 3. 7. 15. least otherwise we heare that terrible iudgement pronounced and practized against Ierusalem Math. 23. 37. 38.

Verse. 11. Sheweth, that our sauiour gratiously remooueth all lettes and impedimentes that might hinder vs from comming to him, & namely our sinnes, as Isaiah 1. 18. Iere. 3. 35. Psal. 103. 8. 9. 10. 11. 12. 13. So that if there be anye defect or want, it is not in him, but in our selues, who manye times thorow the corruption of our owne nature, doe caste stumbling blockes in our owne wayes, to hinder and let vs in the course and rase of godlinesse.

Vers. 12. 13. Teach vs further, that God doth not onely remooue stoppes and lets, but also gyueth vnto vs aboundance of his mercyes as continuall spurres in our sides, to prouoke vs to wel doing and obedience. Ioseph made his maisters fauoure an effectuall instrument, to keepe him back from committing vilany with his mistres. Genes. 39. 8. See Deutr. 8. thorow out, but specially from verse 10. to the end of the chapter.

Verse 14. Teacheth vs, that the church sometimes by one meane, and sometimes by another, is brought into wonderfull distresses. Which thing is liuely expressed Isaiah. 5. 1. 2. 3, &c. Also Math. 21. 33. 34, &c. vnder the parable of the vineyard. Which also rightly considered serueth [Page] well to stop those mens mouthes, that stande so much vpon the outward shew, and multitude of the church. See Michaiah 7. 1. Rom. 11. 1. 2. 3-4. 5, &c. Isaiah. 1 ver. 9.

Verse. 15. Teacheth vs that all thinges what soeuer, though they be neuer so great or little (& therefore these speeches they are small thinges, are of no force, hindring ye growth of the church) ought to be remooued, and that speciallye euen in the beginning of the planting of Churches, & while the churches themselues, be as it were tender and yong. This order of reformation, the good kings obserued: as Iehosaphat. 2. Chr. thorow out 17. Hezekiah, also 2. Chr. 29. &c. Iosias likewise 2. Chro. 34. thorow out, & namely verse 3. from which our sauiour Christ him selfe was not far off in exāple & practise. Ioh. 2. 14. 15. &c.

Vers. 16. 17. Set out, the assured and continuall affection, that ought to be in the church, to her spouse and head Christ, so that in purpose & strength of Gods spirit, she may alwaies saye: Who shal seperate vs from the loue of Christ? Shal tribulation or anguish, or persecution, or famine, or nakednes, or perill or swoord? No, for I am perswaded, that neither life nor deth nor angels nor principalities, nor powers, nor things presēt, nor things to come, nor height, nor depth, nor any other creature, shalbe able to seperate vs frō the loue of God, which is in Christ Iesus our lord, as it is written. Rom. 8. 35. 36. 37. 38. 39.

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CHAP. the third and the summe thereof.

The Church declareth the most earnest desire that shee had euery daye more then other, to take hold of, and to obtayne her spouse, 1. 2. 3. 4. 5. 6. Afterward beeing fully assured of the glory of her spouse, shee sheweth that it is much better and profitable for her, not to stay her spouse here, but to follow him, ascending into his heauenlye brydechamber. 7. 8. 9. 10. 11.

1 IN my bed sundry nights I seeking him, that my soule loueth, I seeking him (I saye) when I had not founde him, I sayd,

2 I will now rise vp, and I wil goe about the citie: by the streetes and by the open places will I seeke him, whom my soule loueth: but seeking him I haue not found him.

3 I sayd vnto the watchmen that goe about the Citie, they finding me, haue you seene him whom my soule loueth?

4 I had but a little passed by from them, when I found him whom my soule loueth: I tooke hold [Page] of him, neither will I suffer him to depart, till I shall haue brought him into my mothers house, and into the inner chamber of her that conceiued me.

5 I charge you by an oth, O yee daughters of Ierusalem, tarrye abroade with the Roes, or with the hindes of the fielde, stirre not vp, neither awake this loue till he will himselfe.

6 Who is she that would come vp out of the wildernes, as it were perfumed with the liftinges vp of smoake, perfumed with myrrh and incense, better then all the fine powder of the Apothecary?

7 Behold his bed, which is better then that, that is Solomons, (about which stand threescore mightie men, of the mighty men of Israell,

8 All taking hold of the sword, are expert in warre: euery one is gyrded with his swoorde vppon his thigh, for feare euery night.)

9 Yea better then the bed, which king Solomon prepared for him selfe, of the trees of Lebanon:

10 Whose pillers be made of siluer, and that that was layd vppon it of golde: whose couering was purple coloured, the inwardes wherof were as i [...] were, paued with loue, by the Damosels of Ierusalem.

11 O yee damsels of Sion, come foorth and beholde king Solomon, with the crown, which his mother prouided for him, in the day of his betrothinges, and in the day of the gladnes of his hart.

[Page] THough in this song it maye be,Con. that all the chapters thereof, do not hang and depende one vpon an other, by reason that some thinges were sayde and done at one time, and in one place, and some at an other time, and in an other place: yet for the knitting of this with the former, this me thinketh may be noted, that hauing before declared, what passed in the daye season, or els when the day was very nigh, and that while they were togeather in the country as it were; the church doth now declare the matters and speeches, had in the night, and in the citie, as may plainly appeare by the two first verses.

1 The chapter I take it,Diuis. may be deuided into two partes. In the first the church setteth out the great desire that shee hath to take holde of Christe, and to possesse him, which appeareth in this, that by daye & by night, at home and abroad, in the countrey and in the citie, she is wonderfully inflamed with his loue, and this reacheth from verse 1. to the end of the 5.

2 In the other she doth as it were correct her selfe, desiring rather that hee shoulde take hold of her, and that she might abyde with him, than he with her, where vpon shee entreth into a commendation of his glorye, sweetnes, &c. not onely comparing it with [Page] Solomons, but preferring it before it, and that by manye degrees, and this reacheth from verse 6. vnto the end of the chapter.

Verse 1. In my bedde) These are the churches words, testifiyng her hunger and thirst after her spouse, that in these places, and at these times, wherein menne giue them selues to their pleasures and rest, her soule was tossed and troubled with seeking, yea and longing after him, whom his soule loued. And it woulde be marked, that she sayth not onely one night, but sundry nights: testifiyng her continuance and earnellnesse, in this holy hunger, and most assured loue: to which also appertayneth the dubbling of the word seeking him, expressing thereby her earneste affection. These wordes, whom my soule loueth, are expounded before, chapter 1. 7. In sum, the church vsing this Periphrasis instead of a proper name, doth nothing els but expresse the force of his loue, and the earnestnes thereof. Now where she addeth, when I had found him, that is, when I did not sufficiently perceiue him, to bee present with me according to my hartes desire (for els Christ is neuer absent from his church, but continually present therewith, as appeareth Math. 28. 20.) True it is that in our vnderstanding, & to the iudgement of the Church, Christ seemeth either to be altogeather absent, or els not verye nigh: but howsoeuer it be, this is the truth, that He that keepeth Israell, will neither slumber [Page]nor sleep, Psal. 121. 4. But ye Godlye are most greeued with this assault in the time of persecutions, trialls, troubles, sorowes, &c. Which also may be signified by the word night in this place, as it seemeth to be taken. Iob. 17. 12. It followeth I sayd, (vz. to my selfe) for al these are the words of the Church, speaking vnto herself, & as it were declaring the consultations which she had with her selfe, and resoluing what shee were best to do.

Verse. 2. I will now rise vp. q. d. I will delaye it no longer, nowe I am resolued diligentlye and carefully to seeke him, yea leauing my bed and naturall rest, to the ende I maye finde him. And I will go about the City, vz. to seeke him. q. d. I will leaue no place vnsought, which also may appeare by the particulers following of streetes and open places. I will seeke him. vz. with great diligence and earnestnesꝭ whome my soule loueth, (see verse. 7. of the first chapter) but seeking him I haue not found him. The spouse expresseth these wordes sorrowfully, not so much for the paines she tooke, as that she could not meet with him, whom she so tenderly loued, and carefully sought. And when she sayth, shee founde him not, she meaneth so sufficiently as she would, and as her heart desired, as may appear also by ver. 1. of this chapter, for the better vnderstanding of these wordes in this place, read the notes there, for they serue also fitly for the purpose.

[Page] Verse 3. I sayd vnto the watchmen. The church meaneth by this manner of speech, that she neyther dissembled her loue towardes Christe, nor feared to demand euery one that she meetes, no though they were publique rulers or preachers (for that it is as I thinke, she meaneth by watch men: Ezech. 33. 2.) concerning Christ her husband, but that she did openly declare her vnfeyned loue towards him, for which see, chap. 2. 5. that go about the city, she speaketh this according to the custome of men, or townes of warre, who besides that they haue standing or set watches, for euery corner or quarter of their citye, haue also certain cheefe men appoynted for their authority and faithfulnesse, continually to go from one place to another, to oueruew the rest, and to see that they are faythful in the charges committed vnto them. They finding me, that is, when they had found me, going about the city by the streetes and open places thereof, as vers. 2. Haue you seene him. She speaketh to such as perhaps knewe him not, neither by name nor by face, though indeede they should haue beene well acquainted with him: but such is the force of earnest loue, that it many times maketh men beleeue, that others know them, whome they like of, though they do not. Whom my soul loueth. See this expounded, chap. 1. 7.

Verse. 4. I had but a little passed by from them. The Church declareth not what [Page] comfort or counsell shee had at the watch-mens handes, which perhaps was little or nothing at all, so rechlesse and vnfaithfull manye times are they that should be most forward, but proceedeth to declare what issue her diligent searching had, namely that shee was scarce gone from them, or passed but a little way from them. When I found him, whom my soule loueth, vz. to the great ioy and contentment of my hart. I tooke hold of him. As in the former wordes she had declared what she did before shee found him, so now shee sheweth what she did after she had found him, vz. laid fast and sure holde of him, as loath to let him depart, whome shee had so painefullye sought, and did so tenderly loue. Neither will I suffer him to depart, vz. at any time or by any meanes from me. She sheweth the holy purpose she had, to detaine and keep Christ with her, for the better performance whereof also shee maketh a promise, that shee might thereby be the more straightlye bound to the doing of the same. Till I shall haue brought him into my mothers house. For the word till, see before chapter 2. 17. meaning also by her mothers house, moste familiar and delightfull dwelling and continuaunce with him; by which also, (for the great loue that mothers beare vnto their children, for which see Isaiah 49. as also Isaiah 66. 13.) she noteth most comfortable intertainement, and friendlye continuing togeather, as it were vnder one roofe. And into the inner chamber, [Page] shee meaneth the best place of the house, and most secreat, and if any one were more secreat & better than an other. See 2. King. 6. 12. Of her that conceiued me. A periphrasis, or description of hir mother. See Psal. 51. 5.

Verse. 5. 1. I charge you by an oth. The church hauing obtayned her husband, and his holy companye or felowship, enioyneth and that verye vehementlye, the particular members thereof, to doe nothing that may bee grieuous vnto him, and no doubt but shee hath a speciall regarde to the custome vsed then, and yet euen at this day in some places vsed amongest vs, namely that songes are sung before the Bryde chamber, and certaine noyses of instruments broght, to wake the bride and bridegrome from sleepe. See all this verse, euen word for word as it is heere, expounded before chap. 2. verse 7. which also is an vsuall thing in this booke, as we see in many mariage songs, and other kind of verses also.

Vers. 1. Who is she, vz. beside my selfe: q. d. what people is there in the world besides the church, that would do this and that, that is, those things which are expressed in this verse? And heere beginneth the other part of the chap: in which the church, correcting as it were, her former speech, speaketh thus as it were; what shoulde I cause him to remaine with me? Nay rather, I shoulde striue to enter into his pallace, who hath all thinges moste fayre, beste furnished, and exceedingly [Page] sweete, and well smelling, yea, whose very Bedde or Bride-chamber, is much more glorious, then all Solomons roialty, which afterwards shee commendeth in many respectes. That would come vp out of the wildernesse, that is, forsake the world, and the things that be therein, which may bee aptly compared to a wildernesse, because▪ as it is commonly ful of hurtful & noysome thinges, so is the world. As it were perfumed, with the liftings vp of smoke, that is, ascending vp directly euen as pillers of smoke. She addeth, perfumed with myrh and incense. Wee know that these were sweet & pleasant things, for the sauour and smell of them, see Psal. 45. 8▪ Better then all the fine powder of the Apothecarie. The worde that is here turned Apothecary, signifieth such a merchaunt as selleth all sortes of sweete smelling thinges. Our grossers heere amongest vs, but specially our Apothecaries, haue their shops most stuffed with such sauours, and are moste often in the compounding of such things for smell, and therefore it is not yll turned Apothecary. Whatsoeuer it be: the Church mindeth to declare, that though she had the vaintiest, and delightfullest thinges in the world, yet these could not hinder her from comming to her husbād Christ, in whom were hid al the treasures of God. Col. 1. 19. Also Coll. 2. 3. and as in respect of which, all the thinges of the world were to be accoūted but losse, dyrt, dung, [Page] and whatsoeuer is most vile; see Phil. 3. 8.

Verse 7▪ Behold this bed, which is better then that that is Solomons. She amplyfieth the excellency of the bed of Christe and his church, by comparing it with Solomons, & first she commendeth it for the safety that is to be had & found there, and that in this verse, and verse 8: all which is conteyned in a parenthesis as you may see. Secondly for the deare price, and rich furniture of the same, vers. 9, 10. And she entreth into this course of commendation, not only to set out the great glory of her husband, but thereby also the better to stirre her vp to perfourme her duty towardes him, that was of such great state and magnificēce. About which stand threescore mighty men. q. d. The bed is watched, least any shold eyther by force or frawd, annoy the bridegr [...]me or his spouse: neither doth this watche consist of weaklings, but of moste stoute and couragious men, yea, and that of a greate number of them, namely threescore, and those not heathenish idolaters, or prophane professors, but as shee sayth afterwards, of the mighty men of Israel, that is, faithfull and godly, hauing the knowledge, beleefe, zeale, and obedience of religion towardes the Lord, and therefore most likely to be founde trusty, towardes other. All this is spoken after the manner of earthly princes, who as they haue their guard for the day, so they haue their watch for ye night, and yt in & about the bed-chambers, [Page] as a man would say.

Verse. 8. All taking hold of the swoord. He amplifieth this gard or defence, shewing that they are not onely godly men, but as he sayd before, men of valure, and courage, able to handle this weapon both for the defence of them selues, & their king, and for the annoyaunce and hurt of their enemies. Are expert in warre. As before shee had commended them for their strength, so here shee prayseth them for their skill, because one of these without the other are little auaileable. Euery one is girded with his swoord vpon his thigh. This was the maner and custome then of that people, as appeareth Psalm. 45. 3. By which also shee noteth their readines in the vse of their weapōs. For feare, vz. least any hurt should befaule ye brydgrōe or ye brid. Euery night, she meaneth yt they vse this course of a watchful care and wise defence continually. No doubt but vnder all this, the holy Ghost meant to shew, in what a safe state, and condition they are, that are matched with him, who haue both infinite numbers of holy aungels to attend vpon them, Psalm. 91. 10. and of godlye teachers to fence and garde them, as it were thorow all the daungers and distresses of this life whatsoeuer. See Ephes. 4. 11. 12. 13. For though he speake here but of a certaine number, yet no doubt but thereby he vnderstandeth an infinite number, which is also vsuall in the holye scriptures.

[Page] Verse. 9. Yea better than the bed which king Solomon prepared for him selfe. Euery word heere tendeth to the magnifiying of the mariage bed of Christe and his Church. As first in that it was better then a kings bed, who for his state and riches was commendable thorough the worlde and wonderfull. 1. King. 10. 27. Thirdly, in that it was better then that, which hee had prepared for himselfe. We know what good thinges men make for themselues, specially when they haue wherewithall to do the same. Yea, the very word which is here rendred Bed tendeth to the amplifying hereof, because it signifieth a fruitfull and flourishing bed, of which see before chap. 1. 16. Yea and the wordes following make also to that purpose. When she addeth, of the trees of Lebanon, which was a place farre from Ierusalem, the wood also whereof was very excellent and good, as which for the worthinesse of it was imployed to the best thing, namely the building of the Temple, as appeareth 1. King. 5. 6. So that it was commendable, because it was chargeable, as being farre fet, and also because it was a notable and famous kinde of wood.

Verse. 10. Whose pillers are made of syluer. As she had before spoken generally of it: so now she commeth to discribe it by peece meale as it were, affirming that the pillers were of siluer. We knowe that standing beddes haue pillers and postes to vphold the Testers: now whereas [Page] other mens were made of wood, his pillers were of siluer, which should not seeme strang vnto vs, seeing the holye Ghoste sayth, he gaue siluer in Ierusalem, as plentifull as stones. 1. King. 10. 27. And that that was layd vpon it of gold, he meaneth by that which was layde vpon it, the bed it selfe, as we say, vnderstanding also by golde, that it was moste precious, because nothing we haue is commonly more deare then golde. Whose couering was purple coloured. He meaneth that the couering or couerlet appertayning to that bed, was of a ritch and costlye colour. For purple was in those dayes accounted most deare and precious. See Prouerb. 31. 22. Also chapter 7. 5. of this booke, Mark. 15. 17. Luk. 16. 19. The inwardes whereof, hee meaneth the partes of the bedding, yt were for the time out of sight. Were as it were paued with loue, that is, were as costly & rich, as if they had beene adorned with things yt men most loue & like noting also by ye word pauing, the varieties of workes yt were in the same, as in pauinges we see some checkered, some diamonded some one way, & some another, which also are no doubt, cunningly wroght wt needle work, a matter much set by in these dais in euery thing. See Psal. 45. 14. By the damsels of Ierusalē, he expresseth ye persons yt should performe this worke, not meaning such as were broght vp in the cuntry, but within the cōpasse of the wals of Ierusalē, where it was like they had bin trained vp, in [Page] most curious, cunning, and costly workmanship.

Vers. 11▪ O yee damsels of Zion. Those, whom in the other verse he had called damsels of Ierusalē, he calleth here damsels of Zion, putting a part for the whole. For the hil of Zion was a peece of the city, meaning no doubt by these, the faithful and sound mēbers of the church, whom yet notwithstanding they were forwarde, the church putteth in minde of their duties. Come foorth, vz. out of your owne priuate houses, into publicke places, and beholde king Solomon. The fame and name of Solomons glory was great, but yet not matchable with yt of Christ, for beholde a greater then Solomon is here, Mat. 12. 42. and yet because shee had none greater to compare him vnto, she resembleth him to the greatest. For euen as the proper name Dauid, is in scripture attributed to christ, as Iere. 30. 9. So is Solomons here in this place. With the crowne which his mother prouided for him Now shee describeth Solomons glory, yet so that vnder the same is meant, the exceeding maiestie of Christ. The word crowne is put for the same, as Phil. 4. 1. and by these wordes which his mother prouided for him, is set out ye excellency therof: for mothers wil prouide no base or mean things for their children, if they be able. In the day of his betrothings, yt is against the time yt he shold be affianced & maried also, for she putteth ye beginning as it were of mariage, for [...]he whole action of the same. And in the daye of the gladnesse of his hart, [Page] that is, against the daye, wherein his heart was made glad, which was not onelye when hee and his wyfe, were affiaunced, but when they were married, and marriage duties perfourmed, wee knowing by experience, that the marriage daye is the day of greatest myrth, specially to the partyes maried, against which daye also the parties themselues, and the parentes and all, do bestow all the cost that possiblye they can, as we see by dayly and continuall experience.

Verse 1. Teacheth vs to be in continuall meditation of Christ and heauenly things, yea and that we should for that purpose, break our sleeps as it were, to the ende that we maye bee seased with the feeling of the same: and though we can not, at the firste or second time conceiue thereof, that yet we shoulde not for all that leaue off, but looke for a time, wherein that holye hunger and thirst that we haue of righteousnes, shal be plentifully supplyed, to Gods glory and our comfort.

Verse. 2. Teacheth vs to shake off all impediments that may hinder vs from going to Christ: as whether it be the heauines of our flesh, or corruption of nature thorow sinne, &c. For which see Heb. 12. 1. Also that we shoulde seeke good thinges indeed with diligence and care to attayne the same, and that not in one place onely, but in euerye place where they were likely to be had, or maye be founde indeede: and that though we finde them not at the firste seeking, yet we [Page] should not leaue off. For it may be, that we seek them not, where they are to be had, or search not after them with a right mind, and therfore good reason why we should want the thinges we wish and desire; but stirre vp our selues stil, euen as it were by excessiue toyle and importunity to preuaile at the length.

Verse. 3. Teacheth vs not to be ashamed or afrayde, by demaunding to come to the possessing of those thinges that we wishe and seeke after. In labouring to get worldly things, we will endeuour to shake off both shame & feare, & whatsoeuer els might hinder vs, in atchieuing our purposes, therefore for as much as these thinges are farre more excellent, we should labour likewise with all earnestnes to obtaine them. Also it teacheth vs to be watchful & painfull, in the places wherein God hath put vs, least otherwise thorow negligence, we offend his Maiestye, wound our soules, and hurt and hazard them, whom god hath set vs ouer.

Verse 4. Teacheth vs, that if we be not faynt harted, we shall surelye finde in that time that God hath appoynted with him selfe, from before all times, the good thinges we long for and seek after. See Galath. 6. 9. Also that when we haue found them, we should labour continually to reteine them with vs, least otherwise letting them goe, or not setting by them, we be made voyde of excuse, as in respect of our knowledge, and so our [Page] latter end be worse then the beginning. See Math. 12. 43. 44. Also 2. Pet. 2. 20. 21. 22.

Verse. 5. Teacheth euery one to haue care and conscience, that neither in perswasion nor practize, they do any thing to grieue or displease the Lorde Christe, and to cause him to depart for a time, either from the whole church, or the particular members thereof: for besides that it is a grieuous transgression to contemne him, and so great graces as he bringeth with him: it carryeth with it also, the eternall destruction of our soules.

Verse. 6. Teacheth vs, that Gods children are and should be, alwayes willing and contented, to depart from all thinges for the gayning of Christ. For if they make more account of the thinges of this life, they are not fit for him, as he him selfe plainely telleth vs. Math. 10. 37. Reuel. 14. 26. Secondlye, that howsoeuer the thinges that God gyueth vs in this life, are of them selues good, yet that they are euill, when they hinder vs from approching to our sauiour, and that therefore we should so vse the world, as though we vsed it not. 1. Cor. 7. 31. and no further then as thereby we may be furthered, in the assured feeling of Christe and eternall blessednesse thorow him.

Verse. 7. Teacheth vs to preferre things that be indeed good, yea thinges that are the best indeed: and that we shoulde not be deceiued with [Page] a vaine shew of thinges, appearing to bee that which they are not. See Phillip. 4. 8. Secondly, that strength of bodye and courage of hart, is a thing not to be dispised, but greatly esteemed rather, as a notable meane, that the Lorde hath bestowed vppon men, both for the iust defence of them selues, and of other oppressed. Prouided alwayes that they doe not as Lamech or Nimrod, abuse to pryde in them selues, or tyranny towardes other, or to roioyce in the same against the Lorde, because the Lorde will not haue ye Strong man glory in his strength. Ier. 9. 23. But let him that gloryeth, glory in this, that hee vnderstandeth and knoweth the Lorde. Thirdlye, that it is a notable thing for Princes and men of might, to haue godlye and faithfull men about them for their guarde, because it is impossible, that any man shoulde euer be soundlye and continually trustye to an other, that is not vnfaynedly seased with the loue and reuerence of God.

Verse 8. Teacheth vs this much, yt euerye one taking any charge vppon them, and therefore particularly such as haue the guarde and keeping of other mens persons, shoulde not onelye bee men of valure and courage, for if they haue no more but that, they maye easely runne into rage and rashenesse: but also that they should be well qualified for knowledge and skill, least otherwyse they maye thorowe ignoraunce, [Page] indaunger both them selues, and the personnes committed vnto them: yea that they shoulde be alwayes ready for feare of daungerous inconue, niences and afterclaps, continually to stand vppon their watch Tower, for the faithfull discharge of their duties, both towards themselues and others.

Vers. 9. and 10. Teache vs, that great and mighty personages, may haue and vse very costly and sumptuous things, both because the Lord hath therefore ordayned them, and their estate (wherevnto likewise the Lorde hath aduaunced them) doth requyre the same. For in as much as preferment commeth not from the East, nor from the West, but that it is the Lord that keepeth some low, and aduanceth othersome whom he will: the Lorde by that preferment sheweth, that it is his purpose, that mightye men shoulde haue the moste large and liberall allowaunce of all his creatures, because he hath as it were put them in possession of the same, and indued them with moste excellent meanes for the atchieuing thereof. Notwithstanding alwayes they muste take heede, that they abuse them not, either in wastefulnes, for then they shall aunswere it to ye Lord: or for ostentation, as Ezechias did. Isaiah 38. for that is against charity, and the Lord that hath set them vpp, maye pull them downe, and aduaunce others according to his good pleasure.

[Page] Verse 11. Teacheth vs, that euen those in the church, that seeme to be moste forwarde, had yet notwithstanding need, not onelye to bee tolde of their duties, but euen to be exhorted and prouoked, to imbrace the best thinges. Wherevnto also they should be incouraged, not onely by reason of the remainders of dulnesse and heauines, which thorow corruption of nature, cleaue faste vnto them: but also by the excellencye of the good thinges set before them, speciallye Christe him selfe, and the fulnes of all goodnes in him, who is as a treasure of good thinges that neuer can be wasted, of whose fulnesse we haue all receiued, euen grace for grace, who though he giue all his church and euery member thereof aboundaunce of blessinges, hath yet notwithstanding neuer a whit the lesse in him selfe.

CHAP. 4. and the summe thereof.

Christ the spouse or husbande of the church, greatlye commendeth the perfection thereof, and highly extolleth the pleasantnes of her speeches, & the sweet sauor of her ornamentes, faithfulnes, dutyes and fruites: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. Which when the Church heareth, and perceiueth, shee againe on the other side, doth not onely confesse, that all the good thinges she hath, were wrought in hir by Christ, but taketh also therby an occasion more & more to cō mend him, and to request him, continually to be present with her, and to do her good, whervnto also Christ consenteth. vers. 15. 16. 17.

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1 BEholde thou art fayre my loue, beholde thou art fayre: thine eyes are like the doues, among thy lockes of hayre: thine hayre is like the flock of goates, which looke downe from the mountain of Gilead.

2 Thy teeth are like a flocke of sheep, of equal proportion, which goe vppe from the washing, all which bring out twinnes, and there is none barren amongest them.

3 Thy lips are like a threed of skarlet, and thy talke is comely, thy temples among thy lockes, are as a peece of a Pomegranate.

4 Thy necke is as the tower of Dauid, built for defence: a thousand shieldes hang therein: all the tergates of the mighty men.

5 Thy two breastes are as two young roes, that are [Page] twinnes, feeding amongest the lilies.

6 Vntill that day shall come, & these shadowes fly away, I will goe into the mountayne of mirrh, & into the hill of incense.

7 Thou art all fayre my loue, and there is no spot in thee.

8 O spouse, thou shalt come with me from Lebanon, thou shalt come with me from Lebanon: thou shalt looke from the top of Amanah, from the top of Shenir and Hermon, from the dennes of the Lions, and from the mountaynes of Leopardes.

9 Thou hast woūded mine hart, my sister, my spouse: thou hast wounded mine hart with one of thine eyes, and with one chaine of thy necke.

01 How fayre are thy loues, my sister, my spouse? How good are thy loues before wine, and the sauour of thine oyntments before all spices.

11 Thy lips (O spouse,) drop the honie combe: honie and milke are vnder thy tongue: and the sauour of thy oyntmentes, is as the smell of Lebanon.

12 Thou art as a Garden inclosed, my sister, my spouse: as a spring shut vp, and as a fountayne sealed vp.

13 Thy plants are as an orcharde of Pomgranates, with sweet fruits as of the cipres tree, with nard.

14 Euen Nard and Saffron, Calamus and Synamome, with all the trees of incense, myrrh and aloes; with all the best of the spices. [Page] 15 O fountaine of the gardens, O well of liuing waters, and such as flow from Lebanon.

16 Arise O north, and come O south, blow on my garden, that the spices thereof may flow out: let my welbeloued come to his garden, and eat the fruit of his sweetnesses.

17 I am come into my garden my sister my spouse, I gathered my mirrh with my spice: I did eate myne honie combe, with my hony: I did drinck my wine with my milke: eat O friendes, drincke and be filled therewith, O welbeloued.

TO the ende that the Church might well perceiue and feele,Con. that her loue towardes Christe, and her looking for him, was not lost, as also that shee had not commended him in vaine, all which things were largely handled in the other chapter: it pleaseth Christe the head and spouse of the Church in this chapter, not onely to enter into a singular commendation of the excellency of the church, as in sundry speciall partes of the same: but also to declare his vnfayned loue againe towardes her, and euen as it were to assure her of the same.

1 In my minde this whole chapter doth contayne two speciall points.Diuis. The first is a singular commendation, that Christ gyueth to the church, which beginneth at the [Page] first verse, & so holdeth on to the 14: whereof also there are three partes: vz. an excellent and singular description (handled allegorically) of the partes and members of the church, he putting down eight in number. vers. 1. 2. 3. 4. 5. Secondly, Christ professeth, his great and wonderfull loue towardes the church, making large promises, and describing notable duties appertayning thereto. vers. 6. 7. 8. 9. Thirdly, he returneth againe to commend the church, and many excellent graces in the same, as the sweetnes, delightfulnesse and pleasure thereof. vers. 10. 11. 12. 13. 14.

2 The second is, a notable speech of the church, with Christes answer vnto the same vers. 15. 16. 17. In the churches speech, there is firste a commendation of her head and spouse. vers. 15. and a wishe that all graces may be conuayed from him selfe to her, she confessing that all the good she had, she had it from him vers. 16. And in Christes aunswere, there is contayned a promise, of his gracious acceptation of such fruits, as the church shall yeeld him. vers. 17.

Verse 1. Behold thou art fayre my loue. He beginneth the commendation of the church,Sense. and first as you may see, he commendeth it generally in these wordes, and afterwards in this verse, and the verses following, he entreth into a particular [Page] commendation of the seuerall partes and members thereof. Behold thou art fayre. The dubbling of this saying, serueth not only to set forth the vehemencye of Christes loue towardes the church: but also the excellencye of the church it selfe, in that Christ can as it were, find no words sufficient to expresse the same, her beauty beeing so great both outward and inward, and excellent also in both respectes. See this expounded also before chapter 1. 15. Thine eyes are like the doues, vz. eyes. Meaning by this, that they were cleare and simple: no doubt but he vnderstandeth hereby the Preachers and teachers of Gods worde, who are or shoulde be the same vnto the church, that the eye is to the body, vz. watchfull and he [...] dy, that nothing annoy it: in which respect also, ye Prophets were called in the olde Testament Seers, 1. Sam. 9. 9. See the same phrase expounded, chap. 1. 15. Among thy locks of hayre. This is not chapter 1. 15. he speaketh this according to the maner of women in those daies, who let their smal locks, for ornaments, as they tooke it, hang downe vppon ther temples, forehead, and faces, vnder which and from amongst which, as it were the eyes did very comely shew themselues. A man may say, that by this he meaneth the large assemblyes of the church, in the middest whereof as the eyes in the head, doe the Ministers and Teachers of Gods worde, moste notablye shine foorth. Thine hayre is like the flocke of goates.

[Page] He meaneth that it was verye smoath, cleare, and fayre, as the wooll or fleeces of a flocke of sheepe or goates, that are well fedde and looked too, which he doth yet more plainely expresse by the wordes following. Which looke downe. This word beeing vsed heere, and ver. 4. of the 6. chapter, is diuersly taken of sundry men: some interpret it thus, which rise vp from the mountayne of Gilead: some thus: which croppe from the mountaine of Gilead: some one way, and some an other. Whatsoeuer it be the holy Ghost meaneth nothing hereby but to note, that euen as it was a goodly sight to beholde a flocke of goates, looking from the mountayne of Gilead, which lying on the further side of Iorden, was plentifull of pasture, and therfore the cattell fed there, must be fayre and well liking: so was it a pleasant thing, to behold the hayre of the church, that is, the faythfull multitude and beleeuing people in the church, which though there were no other respect, yet euen for the infinite number thereof, might well bee resembled thereto, as the haires of our head are without count. See for ye proofe both of the one, and the other: Psalme 40. 12. Also Reuel. 7. 9. Also 14. 1, &c. And concerning Gilead, and the fruitfulnesse thereof. See Numbers. 32. 1. and other places.

Verse. 2. Thy teeth are like a flocke (as it is in the Hebrue of equall ones, in adding eyther [Page] the word sheepe, for the more cleare sense, as before: or the word goates, which is indeed in the Hebrue text of the other verse. Which go vp from the washing, that is are made white and cleane, for that commodity also do sheepe or goates get after their washing: namely, that filth and duste by water is taken awaye from them. All which bring out twinnes, that is two, one resembling an other, and aunswering an other as it were. And there is none barren amongest them. This seemeth to be more then needed, because he had sayd before, They brought foorth twinnes. But vnder such aboundant speeches, the holye Ghoste mindeth to note, the moste assured certaintye of the thinges propounded. See the like Iohn. 1. 20. Rom. 9. 1. Now in all this resembling of the teeth of the church, to sheepe of equall proportion, and that are washed and fruitfull, we maye see that there is a threefolde commendation of the teeth, namely a iust proportion of them all amongest them selues, as amongest sheepe, and goates, of one breed or stature: cleannesse and whitenes of them, as there is in the flockes that are washed, and a meruailous fruitfull increase, as there is of those, that bring foorth twinnes. And when he sayth, that There is none barren amongest them, he meaneth as a man would saye, that there is no tooth wanting in their order and place, but euen as sheepe yeelding twinnes haue alwayes their young by them, one aunswering [Page] another: so hath the Church her teeth. And no doubt but by teeth heere, the holy ghost meaneth the same that before he did by eyes, vz, the ministers and preachers of the worde, who must as it were champe and chawe the same with their teeth, that the people may the more easily eate it: and all these are equall, not onely in that they are or shoulde be all of one minde, all also preaching and professing one doctrine, but euery man gouerning by one rule, that part of ye lords flocke, that is committed vnto him: and they are all washed in the bloud of Christ, and all made fruitfull thorow the Lords blessing, by gaining a multitude of soules vnto God, thorow the foolishnes of preaching, as the world accounteth it. If any man thinke it is not wel to resemble one matter to diuerse things, let them take heed how they saucely controull the Lord, who to the end that we might the better conceiue of the things themselues, and he the more effectually expresse the excellency of them, hath vsed it often both in the old and new testament. See Isaiah. 10. 15. Amos. 3. 3. 4. 5. 9. Mathew. 9. 16. 17. 1. Corinth 9. 7.

Verse. 3. Thy lips are like a thrid of Scarlet. By resembling them to a thrid, hee noteth the smalnesse or thinnesse of them, which in all persons, but especially in womankinde is supposed to be comely: and by saying they are like a thrid of Scarlet, he meaneth that they were red [Page] and beautifull, a thing also much tending to the commendation of the lippes. Where also wee must remember, that howsoeuer these thinges are spoken, in outward shewe, after the manner of earthly louers, that yet we must not thinke vpon any outwarde loue, but referre all to the inward and spirituall. If any by the smalnesse of the lippes, list to vnderstande, the comelinesse of the ministery, and by the colour of them, the feruency and earnestnesse of the teachers, I minde not to contend. And thy talke is comely. From the instrumentes of nature, whereby the voice is framed, he proceedeth to the wordes expressed thereby, meaning that the speech of the church, which indeede is the preaching and prayers of the same, is fayre, fine, beautifull, and sweet. Thy Temples among thy lockes. He describeth another part of the countenaunce or face, vz. the Temples of the heade, speaking also of them according to the custome then vsed, the women suffering their hayre to hang about their temples. See verse 1. of this chapter. Are as a peece of a Pomegranate. For the vnderstanding of this, wee are to note, that a Pomegranate, when it is broken or cut, is not only of a glorious & ruddye colour, or as we woulde say, like to goodly roses, but also hath many grains and kernels in it, by both which layde together, it seemeth vnto me, that he doth not only describe the beauty of the [Page] particuler members of the Church, but also the fruitfulnes and great increase of the same. If any see more or better, let him thank God for it, & vse it to his glory.

Verse. 4. Thy necke is as the towre of Dauid, yt is, like the towre that he built, at the ende of his own house vppon mount Sion for a defence, of which we may read somewhat. Nehe. 3. 19. 25. &c. Built for defence, vz. of his owne house: and to succour▪ it against the rage of the enimies, if any should approch. A thousand shieldes hang therein. First he putteth a number certain, for an vncertaine. Secondlye, hee proceedeth to the commendation of Dauids Tower, that thereby the state of Christes church, and the excellency thereof mighte better appeare. q. d. It is meruellously well furnished with armour and munition, yea, with armour that is pollished, and prepared for moste necessarye vses: which sense I rest perswaded, both the composition of the hebrue worde, & also the speeches following, will easily beare. All the Tergats of the mighty, that is, euery one of them are meete for mighty and noble men, they are so good and excellent. q. d. they are no base things, nor belong not to meane men, but to such as are captains & haue authority ouer the kings armies: of whom we may read 2. Sam. 23. 8. 9. 10. &c. And Neh. 3. 16. The sense is playn, yt the neck of ye church, being resembled vnto the tower of Dauid &c, he [Page] meaneth thereby, that it was fayre and comelye, also that it was forcible and strong, yea that is was well stored, with innumerable and excellent graces. True it is, that these and such other similitudes seeme somewhat hard, but louers affections heere must be borne withal, and sith it pleaseth the holy Ghoste to strammer as it were, for our sakes, we must submit our selues to learne of him. And no doubt, but still he meaneth hereby, the Preachers and Ministers of the worde, which in the church shine aboue others, as a man would saye, euen as Turrets or towers doe, aboue the rest of the wals, that compasse cities, whom the Lord also vseth, for the defence of the people: and of whom as he hath good store: so he furnisheth them with excellent graces, fit for so great and holy a purpose.

Verse. 5. Thy two breastes.) He commeth from the necke to the breastes or teates: are as two young roes, that is, freshe and lusty. That are twins that is of equall bignes and proportion. Feeding among the lilies, that is, in sweet and smelling pasture, which can not chuse but make the cattle there fed, to thryue and be good. See for this phrase, chapter 2. 16. Many vnderstand by the two brestes, the twoo Testamentes, which haue mutuall respect one to an other, neither can one of them well easely be vnderstood without an other, where there are also Lilies, that is, moste sweet doctrines, by which mens mindes may be [Page] refreshed and recreated. For mine owne part I take it, that speaking of spirituall thinges after the maner of men, and particularly of louer, he doth deale therein according to their maners. The brests of women, haue bin alwaies accounted to them selues and their good louers, not only comely, but meanes also to make loue and liking. See Prouerb. 5. 19. Whatsoeuer it be, this me thinketh should be plaine and certaine, that all that hitherto hath beene spoken of the comelines & beauty of the church, doth generallye shew her to bee moste absolute and perfect, which also may appeare by verse 7. following: neither need we to doubt, but that the same also may be vnderstood specially by the waye of proportion, euen of all the members of the same, euen from the head, if you will, vnto the soales of the feete, for as all the members of the church, and euery one of them, haue their seuerall functions, so may these thinges that be spoken of the seuerall members, be applyed to euery one seuerally: but howsoeuer in some we haue dealt so, because we haue the warrant of the worde, and the proportion of faith, as a ground for the same, yet to stand vpon them all, specially where such props faile me, were too too much curious.

Verse. 6. Vntill that day shall come, and these shadowes shall flye away. For the wordes see them expounded before. chapter 2. 17. There beeing only this difference, betweene this and that place, [Page] yt there ye church promiseth to remayn wt Christ for euer, & here Christ promiseth to abide with it continually. As Math. 28. 19. Otherwise the sense and meaning is al one. And in this and the two verses following, ther is contained Christs answere and promises, vnto the petitions that the church made before, chap. 3. where shee wisheth and seeketh for his presence, & other good graces in him, Christe promising as before is sayd, his presence vnto the Church, and the particuler members therof, so long as in this world they wander as pilgrims from the Lord. 2. Cor. 3. 6. and afterwards vers. 8. 9. of this chapter. He promiseth that the wearisome dayes of this pilgrimage being finished, hee will bring the church, euen into his owne house, which is eternall in the heauens. I will go into the mountaine of myrrh, and into the hill of incense. Because the church had before exhorted him, to go to the pleasant mountains: chap. 17. he sayth here that hee will perfourme the same: It is vncertain, whether there were mountaines of myrrh, and hils of incense in yt country yea or no. But whether there were yea or no, the meaning is spirituall, namely that as in respect of the church militant he would get him to the most pleasaunt places, euen to the mountayn of Moriah, vpon which it is certain the temple was builded, as appeareth 2. chro. 3. 1. which mighte rightly bee called the mountaine of myrrh, and the hill of incense, because [Page] of the great store, that there was offered vp and burnt to the Lorde. Whereof also this may seeme some reason, that the word here vsed for Incense, differeth not much from the name, wherewith that mountayne is called: so in respect of the church triumphant, he wold get him to the heauenly Ierusalem, which is in heauen, where also sundrye of his freendes are present with him, and whose duties perfourmed vnto him, are moste sweete and pleasant for this and other things, see Reuel. 21. 20.

Verse. 7. Thou art all fayre my loue. Another commendation of the church, containing also in it a promise, specially of sanctification and holinesse to be bestowed vpon it in this life, as in ye next vers folowing, he promiseth vnto it eternal blessednes. And ther is no spot in thee, This must bee referred specially to ye estate of the church, which shall be in the life to come: or else to men nowe raunged into the Church, to whom their sinnes are forgiuen, and Christes righteousnesse is imputed, who hath washed vs in his bloude from all sinne, 1, Iohn. 1. 7. see Ephes. 5. 26. 27.

Verse. 8. O Spouse, This is the first time that hee calleth her by this name, which yet notwithstanding sundrye times after, hee giueth vnto her, as Verse. 9, 10, 11, 12, of this Chapiter. Also Chapiter 5, 1, And the churche hath this name giuen her, both in respect of the betrothement that passeth betweene her and [Page] Christe. Isaiah. 1. 19. 20. As in respect also of that solemne and blessed daie, that the Lorde hathe appoynted for oure eternall marryage. Thou shalt come. It is a promise as I sayde before, euen of eternall life. With me, to wit, my selfe. Christ meaneth by this, not onely his continuall presence with the Churche, both in this life and in the life to come: but also that he will so wholly and thoroughly gather it, that none of those that come vnto him, shal eyther be taken out of his handes, or perish. &c. See Iohn 17. 12, & other places. Frō Lebanon. He meaneth hereby a most pleasant and fruitful place, where there were many sweete, tall, and excellent trees, meaning hereby that none of those things shold let the church from being coupled with hir husband Christe. Of this place wee haue spoken of before: It was a mountain vpon the borders of the Lande of promise, or Iudea. Thou shalt come with me from Lebanon. It is doubled, both for the more vehemency of him yt speaketh as also for ye more certaintye of the thing pronounced: q. d. Nothing shall stay thee, but thou shalt indeede come with me, and enioy my continuall presence. Thou shalt looke from the toppe of Amanah. Some thinke it to be a mountayne in that part of Cilicia, that bordereth vpō the land of Israel. Some of the Rabbins hold it to bee a mountaine, in the borders of Iury, lying on the north side thereof. I shame not to say, that for [Page] the particuler I knowe not what to affirme, howbeit this is the meaning, that from all the quarrers of the worlde, they shall beholde the eternall kingdom of God. From the top of Shenir and Hermon. The holy ghost Deut. 3. 9. seemeth to meane by both these names one mountain. Wherefore it maye bee thought straunge, that Solomon in this place, maketh them diuers. For the clearing whereof this would bee marked, that at the first one and the self same thing, might be called by many names, as in respect of diuers people, dwelling nigh vnto the same, and the seuerall proprieties of their tongues, which seemeth indeede to be the moste naturall meaning of Deut. 3. 9. and yet notwithstanding in processe of time, and multitudes of people increasing, some of those names applyed to the whole, might be attributed to some part of it. And this we see both by scripture, examples, and otherwise. In old time the riuer Danubius was indifferently named Danubius or Ister, whereas at this day, it is onely called Ister at that place, at which it entereth into the Ocean. So likewise these wordes Horeb, Synai, Pharan, are most commonly in the scriptures taken for one and the selfe same mount, whereas wee knowe that these words are so vsed, eyther because the mount Synai was very large, and so according to the diuers partes thereof, had diuers names: or else they were mountaynes [Page] one nigh to an other. The like maye we saye of Hermon, that part that lay towardes Sydon, beeing called Shirron, as Moses sayth, and that part that the Amorites had gotten, being called Shenir: and that howsoeuer they seemed to be confounded in the dayes of Moses, yet afterwardes they were distinguished one from an other, as appeareth not onelye by this place, but also 1. Chro. 5. 23. From the dens of the lions, and from the mountaynes of the Leopardes. These places belike, as moste commonlye mountaines and such solitarye places, abounded with wilde, noysome, and hurtfull beastes, by which Christ noteth also, that he woulde set his church free from daungers. This then is the meaning, that Christ promiseth to bring the church out of Lebanon, and to effect this much for her, that from the top of most high mountaines, shee shall beholde, to her most ioyful contentment, who be malicious, cruell and fierce, subiected vnto her. And heere we must know, that in all this, he alludeth to those places of the lande of promise, by which the Israelites firste entred into the same, and from whence they might beholde that goodly cuntry. Shenir and Hermon, were very high mountaines, on the farther side of Iorden, from whence they might behold ye land of promise. Lebanon as also Amanah, as it should seem, was on this side Iorden, but yet in the borders of the land of Canaan towardes the north. Now we must vnderstand, [Page] that many tymes in the scriptures, vnder the resemblaunce of these thinges, that were done amongest the old people, there are set out vnto vs such thinges, as Christ should doe for his, vnder the new Testament. For as much therefore, as in all this song, Lebanon is taken for a pleasant and plentifull place, as also in many other scriptures beside, for which see Deut. [...]. 25. and on the other side the Amorites and other enemies dwelt in Hermon, and Shenir: the holy Ghoste vnder these shadowes meaneth, that as from Libanus and other mountaynes scituated on the borders of the land of promise, they did beholde the whole country, and at the last, come into the land of promise: so when they come vnto Christ, they should haue a gappe layde open vnto many misteries, and by Christe at the last bee brought vnto the knowledge of God, and life euerlasting, from the attaynment whereof neither the pleasures of Lebanō, nor ye dens of Lions & wild beastes, should hinder them, but yt in the midst of persecutions & tyrannus oppressions, they shold haue free accesse and enteraunce thereto.

Ver. 9. Thou hast wounded my hart,) or as the word also may import, Thou hast caught my hart, or taken it from me, meaning by both these termes of loue, one thing, to wit yt Christ was euen inwardly rauished as it were, with the loue of the church: and so he beginneth now to come again to the praises of the church, speaking notwithstanding [Page] as it were a man, burning with moste earnest loue, for all these thinges are set downe, to expresse Christes singular loue to the church, which when he hath declared with a maruailous earnest affection, & set out with graue & waighty exclamations in this & the next verse following, he proceedeth to praisethe church, for the graces before rehearsed. My sister my spouse. Christ gyueth the church both these names, his sister, because she is the daughter of the heauenly father, and as fellow heyre of eternal glory with christ: and his spouse, because he hath betrothed her vnto him selfe in mercye, truth and righteousnesse. Hosea. 2. and accounteth of her as a most dearely beloued wife. thou hast wounded my hart. He repeateth the former wordes, the more still to expresse the earnestnesse of his loue. With one of thine eyes, q. d. I need not to beholde both, thy beauty is so great in one, that I am euen taken therewith. Thus he speaketh of spirituall graces, as earthly louers do, of the outwarde partes of those, whome they affect: meaning no doubt by this, not onelye the excellent wisedome, and foresight of the church, but also the beauty therof, for euen in the eye there is beauty. And with one chaine of thy necke: q. d. not all thine ornaments, but euen one of them alone, hath drawne me to loue and like thee: by which we maye see, what account the Lorde hath euen of the best of the graces, that he hath bestowed on the church, [Page] and here still he speaketh, as though the church had beene decked after the maner of costly women, with chaines, iewels, and such like ornaments, for the beautifiyng of her.

Verse. 10. How fayre are thy loues, that is, how glorious and excellent, yea and full of delight, are those sound affections of a good minde, that thou carryest towardes me, by which I am also moued, euen to loue thee againe: and hee speaketh of them in the plurall number, not onelye thereby to expresse the multitude of thē, but the excellency also. My sister my spouse. These words are interpreted before verse 9. of this chapter. How good are thy loues before wine, that is, they are better and more delightfull by much, then very good wine. See chapter 1. 2. where the church speaketh the same wordes of Christ, that Christ speaketh here of her, rendring as it were like for like, which is an vsuall maner among louers, and particularly in their words and speeches one of them to an other. And the sauour of thine oyntments, that is, the sweete and pleasaunt smell of such graces as thou hast receiued. For it is vsuall in the scriptures, by oyle, oyntment, annoynting, &c. to vnderstand, the graces of God bestowed vpon his children. See Psalm. 89. 20. Also 45. 7. 1. Iohn. 2. 20. 27. And yet no doubt but he meaneth also the pleasantnesse that is in the oyntmentes them selues. Of which see Prouerb. 27. 9. Psalm. 133. 2. vnder these earthlye [...] [Page] so the word inclosed, doth expresse her chastitye as before: and noteth also the aboundaunce of fruite in the same, shee lying not open as a pray to bee spoiled. The inclosure of the church, is Gods ayde and prouidence, by which he defendeth her against all her and his enimies. The church heere compared to a garden inclosed, in Isaiah cap. 5. 1. 2. &c. is resembled to a vine or Vineyard. See psalm. 8. ver. 8. 12. 13. 14. My sister my Spouse. These are expounded verse 9. of this chapter. As a spring shut vp, vz, thou art like vnto it. He meaneth by this, not onelye the aboundaunce of waters that the church hath to refresh it selfe withall, in that he compareth it, to a plentiful spring, able to water all the parts of his grounde or Garden, as the beds and the plants therin, &c. but by saying that it was shut vp, he noteth that it did not ly open to the stranger, yea, that no man coulde come vnto it, but by his sufferaunce and appointment. And as a fountaine sealed vp, vz. that no man can come to, or haue thereof: and this tendeth to the same ende, that the former similitude. Al being spoken according to the manner of that country, wherein water was not onely skant, and therfore a good blessing to haue water, but also ther was much a doe to keepe it to them selues: see Genes. 21. 25. Also Genes. 26, 17. 18. 19 &c.

Verse. 13. Thy plantes, that is, all that is planted and set in thee, are as an Orcharde of [Page]Pomegranates, that is, are verye deare and precious, yea very healthfull and good, for all these as we know by experience, belong to pomegranates. With sweet fruites, that is, abounding with other sweete fruites and profitable thinges. besides Pomegranates, some particulars whereof he reckoneth in this verse, and in the verse following. As of the Cipres tree. See this expounded before, chapter 1. 14. With Nard. An other particular thing of good sauor and sweet smelling, no doubt but it was very costly also. See Mark, 14 3. Also Iohn. 12. 3. and groweth in India, Syria, and other places there about.

Verse 14. Euen nard. This is spoken of already, and saffron, a thing well knowne to euery one of vs, to bee profitable and precious. Calamus. There are of this kinde of calamus or reed, diuers sortes, as the Herbaxians doe well inough know. It is moste likely, he meaneth it of that which is called Calamus Aromaticus, or odoratus for the excellent smell it had, and was wont to be brought out of Arabia Felix, into Iudea, & was appoynted to be vsed in the confection of the holy oyle. Exo. 30. 23. And Sinamome, This is a thing well known to vs, to be far fet. and of great price and excellencie. With all the trees of incense, that is, all trees bearing incense. or matter that yeeldeth a sweet smell or sauour, whereof also he reciteth two afterwardes in this verse. Myrrh. For this see chap. 1. 13. And Aloes. [Page] This is a certaine kinde of sweete and precious wood, and smelleth well, both it and myrrhe togeather, as appeareth Psalm 45. 8. and is forcible against putrification, in which respect they vsed to annoynte dead bodies with it as appeareth Iohn. 19. 30. 40. for Aloes see Num. 24. 6. With all the best of the spices, that is, with al most costly, sweet and precious thinges: and all this tendeth to the commendation of the Church, after this sort, that as those Gardens be most excellent, and worthye after a sort to bee beloued and esteemed, that haue the moste rare, best, and precious thinges growing in them: so these excellent graces and fruites of the Church, doo commend the same to God and men, and make the Lord Iesus as a man would say, inamoured with the loue thereof. Many men do more curiouslie then needeth, according to the seueral proprieties of the matters mentioned, applie them to the Church. It is inough that generally we know, that by al these things are ment, the gifts and graces wherwith the Church is beautyfied and adorned, euen as a plentifull and pleasaunt Garden, with infinite numbers of rare and pleasant simples, as they call them, or fruites, wherby she is made commēdable, spreading her fame far & wide, insomuch yt therof Christ her husband is euē as it were, rauished with her loue, hauing yet notwithstanding nothing of her owne to moue him to that affection, but all yt she hath be [Page] stowed vpon her frō him. See to this end a large discourse. Ezech. 16. thorowe out almost.

Ver. 15 O fountain of the gardens. Heere beginneth the second part of this chapter, the Church speaking vnto Christ, & singularly commending him in this verse. q. d. I humbly acknoweledge the thinges to be in me that thou hast said, howbeit I confesse, that they are not of my self, but from thee, who art the authour and giuer of all good thinges: and though that I do perform the dutie of a fountaine towardes mine, yet thou art hee, to whome indeede the name of fountaine and liuing waters, yea of life it selfe doth onelie appertaine: yea thou art that onely fountaine, and I do but water others as from thee. O well of liuing waters. The church meaneth by this word continuall waters, & such as cannot be drawen drie, see Gen. 26. 19. meaning yet notwithstanding, vnder these earthly waters, heauenly and eternal graces: of which our sauiour Christ Ioh 7. 8. saith, that out of his belly that beleeueth in him, shal flow riuers of water of life. And in another place, namely Ioh. 4. 14. He that drinketh of the water that Christe shall gyue him shall neuer thirste anye more, but that water shallbe in him a well of water, springing into euerlasting life. And such as flow from Lebanon. She procedeth stil in ye cōmendaciō of the excellency of her spouse, most pure & clear water cam from Lebanon, yea Iorden it selfe watering the land of Israell, came after a sorte from thence & [Page] no doubt but the water of Lebanon, tasted of that sweetnesse, that is mentioned before verse 11. of this chapter. Euen as we see by experience, that the waters that come out of the hilles of some of ye Ilands of Molucca, taste of the Sinamome, Cloues, &c. that grow there. In summe shee commendeth Christ, for the plentye of spiritual graces in him, and the conueiyng of them ouer to other, in that shee calleth him the fountaine of the gardens. Secondly, for the perpetuity of the graces, in that shee calleth him the well of liuing waters: and thirdly for the sweetnesse and pleasauntnesse of the same, in that shee resembleth him to the most sweet and pleasaunt waters, flowing from Lebanon.

Vers. 16. Arise O north. The wordes of the Church, intreating graces of her head and husband Christ, to make her fruitfull withall. It is a notable turning of her speech, to the windes and quarters of the world, attributing sence vnto thinges without life: which also is common to Poets and louers, speciallye in their louesonges. He meaneth first the north quarter, because it is cold and moyst, as beeing farre remoued from the sunne, and this he speaketh as hauing regard to the daye, and hotte country of the land of Iudea. And come O south. This quarter is hot and drye, hee ioyneth them togeather, that so there beeing a good mixture made of them both, extreemity of cold, or continuance of heat, [Page] might not worke barrennesse. And no doubt but vnder these quarters, and a good and equal mixture of them both, she meaneth Christ and all the members he hath, and vseth to make his church fruitfull, who graunteth the vse of such sundrye sortes of ayre, to make his garden fruitfull, and withall manye times by the contrarye course of the windes, purgeth the ayre, and giueth sometimes cleare, and sometimes dropping seasons, as maye serue moste for the commoditye of his ground or garden. Blow on my garden, that is, euen as it were by blastes or blowing from sundry quarters, worke that which thou seest to bee good and profitable for me, For it is a request hauing a regard to the former comparison of the windes and Christ togeather. It is somewhat darke, in that the church calleth the church her garden: but shee doth it not as hauing any thing of her selfe. For whatsoeuer ornaments, flowers, plants, &c. she hath, shee hath it from Christe: but by reason of the nigh coniunction which is betwixt Christ and his church, shee beeing flesh of his flesh, and bone of his bones. Ephes. 5. 30. yea and the titles of the one and the other, being indifferently attributed to the one and the other. As 1. Cor. 12. 12. where the church is called by ye name of Christ. That the spices thereof may flow out. By spices she meaneth all maner of graces: and by flowing out, she meaneth continuall aboad and increase in the same, so that we see to what [Page] end the Church desireth graces for Christe, vz. that shee in her seuerall members, may bee yet more and more fruitfull. Iohn. 15. 2. Let my beloued come to his garden. An another petition, containing the crauing of Christes presence, meaninge that shee would haue him come and dwell in her, euen as he had promised verse. 6. of this chapter. And eate the fruit of his sweetenesses. The ende of the prayer of the churche, vz. that Christe might receiue glory and profite, by the graces giuen vnto the same. And that worde sweetenesses in the plurall number, serueth to two endes, to wit, to expresse the aboundance of Gods graces, and also to denote and set out the excellency of the same.

Vers. 17. I am come into my Garden. q. d. Now at ye length I haue yeelded vnto thy request, to come more fauorably & plainly vnto thee thā before. For no doubt but he was continually present, though the church either felt it not, or hee himself did not so fully manifest ye same. My sister my spouse. This is expounded alredy ver. 9. of this chap. I gathered my myrrh with my spice, yt is, such pleasant & delightfull fruits, as yu diddest yeeld, & did indeed belong vnto me. I did eat mine hony comb with my hony. He meaneth yt he receiued ye fulnes of fruit from the church, namely yt as hee had the hony, so likewise he had the honicombe. I did drinck my wine with my milke, that is, both the wine & the milk yt did belong to me. vnder these [Page] seuerall sortes hee meaneth still, the sweet, pleasaunt, and profitable fruites that the church did yeelde vnto him, declaring heereby, that he did moste fauourablye accept the woorkes of his church: and that hee was much more delighted therewith, than any man is or can be in gathering most sweete smelling herbes and spices, or in eating hony, yea though he eat it so greedely, that he do with all deuour the combe: or in drinking the beste wine and purest milke, by which no doubt he meaneth, the worde of God, and the doctrine of the church, (as we haue heretofore noted the same) because that as wine, so it maketh the hart merry, and as sincere milke, it nourisheth, yea and strengtheneth the infirme or weake. Eat O friendes, vz. of mine hony and hony comb. Drincke, vz. of my milke and wine. And be filled therewith O welbeloued, that is, drincke plentifully of the same, by which we see, that he compareth the fellowship and coniunction, that is betweene him and the church, vnto a banquet or feast: q. d. take the same fruite that I haue of the church, and be delighted therin and satisfied therwith, as it were with most sumptuous banquets, or daintie dishes. So plentifull and kind harted is the lord, yt he can not keep his ioy with in himselfe, but stirreth vp his friends & companions, to eat and drincke, and reioyce with him, meaning thereby speciallye the ministers of his word, because God vseth them as his cōpanions, [Page] in the aduauncement of the worke of mans saluation, and generally all the faithfull, who shall be fellow heyres with Christ.

Vers. 1. Teacheth vs, that as the beauty of the church generallye, shoulde cause vs to loue and like the same: so particularly the faithfull Pastors, performing their dutie, and the holy multitude of Gods people, they should make vs most to affect and commend the same. For if Christ the head and souse thereof, bee carried away euen to the loue and liking, yea and to the commendation thereof also; with the beholding of those graces, who yet notwithstanding as in respect of him selfe, needeth not them or to regard them: how much more should we do it, who need not onely these things for our owne stay, but by commending the church, or imbracing it doe greatly prouide for our owne good thereby.

Vers. 2. Teacheth, what a iust composition and order there ought to be obserued in the church, and the holye gouernement thereof, and that to these two endes especially, namely that Christe might take a singular delight and pleasure therin, all thinges beeing there perfourmed decently & in order, according to ye generall rule of the Apostle. 1. Cor. 14. 40. and that his people by the same, might be builded vp in all holines and righteousnesse euerye day more then other: and in all reuerend regarde of that holy fellowship, that maintayneth so right and good a course of [Page] holy gouernment.

Vers. 3. Teacheth vs, that there is nothing in the church, that may or ought, to make vs more in loue with the same, than the holy exercises vsed there, and particularly the exercises of preaching and prayer. For as by the one God begetteth vs againe to him selfe, thorow the incorruptible seed of the word. 1. Pet. 1. 23. which is his effectuall instrument, to saue all them that beleeue. Rom. 1. 16: so by the other rightly performed, he prouideth for his own glory, while he is called vpon in faith. Rom. 10. 14. And for our good, giuing vs the meanes and grace to vse the same, whereby we are to lay our needes before him, and to obtayne such things as we shal aske, according to his will, in the name of his sonne Christ. Iohn. 16. 23.

Verse. 4. Doth notably paint out vnto vs, the great glorye and wonderfull strength of the church of God: which we are to set, as on the one side against all weaknes of our owne, so against all malice and power of the wicked, our sauiour telling vs, that The gates of hell shall not preuaile against it. Math. 16. 18. And the Apostle naming it the piller and ground of the truth. 1. Timot. 3. 15. what meane weake ones then, for feare or sauour, in the dayes of persecution to fall away from it? Or the wicked in such rage & fury to set them selues againste it, seeing that al their labor is lost, that they spend there about?

[Page] Vers. 5. Teacheth vs, that euen euerye thing in the church, maye kindle in vs an vnfayned affection to loue and like the same. So that he that is not, or can not be mooued therewith, is altogeather benummed and senceles: for if outwarde comelines, do worke delight in outward things: how much more should inward beauty, draw affection to spiritual & diuine graces. True it is, that we walke heere by faith, & not by sight, and therefore we must haue other eyes, than the eies of our bodie, to beholde these spirituall matters withall, or else wee shall neuer thryue thereby, which also we may see by daily experience. For what is the reasō, that so few regard the church, and the graces of God giuen to the same, but because they measure it according to the rule or yarde of their owne vnderstanding?

Vers. 6. Teacheth vs two thinges: first that Christ the head of the church, graciously graunteth the petitions of the church made vnto him, and yeeldeth to her suit: which as it excellently expresseth his wonderfull mercy, and great liberality towardes his owne people: so is it, yea and it ought to be a notable incouragement vnto thē, by prayer to repayre to him, that is continually and at all times more readye to giue, than they are at anye time prepared or disposed to aske. Secondlye, that the continuall and perpetuall presence of the Lord with his church, hath been, is and euer wil be vnto his people, both generallye and particularlye, a notable argument of no [Page] small comfort and incouragement to them. See for this purpose. Exo. 3. 12. Act. 18. 10. For if Gods people should regard, either the malice of the wicked on the one side: or their owne weakenesse on the other side, they might easely be cast downe; but when they consider, that hee that is with them is strōger then al, they take courage and bee, as it were men restored from death to life, and in him become more then conquerours.

Vers. 7. Containing an excellent commendation of the holines of the church, teacheth vs to be rauished as it were, with the holy loue thereof: for Christ doth not so highly extoll the same for his owne cause onely, but to teach vs both by his wordes of prayse, and example of practise, to do the like. Secondly, the whole church, and euery particular member thereof, learneth thereby, what strife there should be in them, to attaine to an excellent measure of holines and righteousnes, that might be acceptable to the Lorde, who delighteth in the same: profitable to our brethrē, who therby may be drawn to performe the like: & comfortable to our soules whil we see, that by ye faithful fruits of a soūd mind, God hath discerned vs, frō the prophane & wicked of the world.

Verse. 8. Teacheth vs, that howsoeuer wee maye haue great ioye, and contentment in that part of the Church, that warre-fareth heere vpon earth, and in the great and singular beauty of the same, by reason of the graces that God [Page] graunteth thereto, as his worde, the prayers of his people, and manye such like: yet that we should not alwayes stay our selues heere below, but by fayth and patience, bee lifted vp and prepared, euen to the full fruition and possession of all heauenly ioyes, specially sith that Christe as you see, draweth his church in this place, to the vnfayned beholding thereof, which thing, if it be rightly planted in our hartes, let vs assure our selues of this, that no lawfull either pleasures or profites of this lyfe, nor no tyrannus persecution of the enemies, shall drawe vs awaye, from the obedience of our God: for why, the loue of heauen shall haue such hold in our hartes, that it will make vs in regarde thereof, to account all thinges but losse and donge, so we maye gaine Christ, and the fruition of his presence. 1. Phillip. 3. 8.

Verse. 9. Propoundeth vnto vs Christes loue towardes the church, to the ende that all men might by his example, be taught to doe the like, that is, in an vnfayned affection to loue and imbrace the same. Secondly, that the graces of the church, how great or small soeuer they bee, are accepted of Christe, euen as sufficient to drawe his loue towardes the same: for if Christ loued vs, when we were his enemies, how much more shall he loue the church, that is adorned not with graces of her owne, but with gyftes of goodnes from him, which seeing they are his owne, hee [Page] will not refuse, though the glory of them may be somewhat darkened, thorow our corruptions.

Verse 10. Teacheth vs, not slenderly, but in a most large measure, to loue the Lorde Christe, that loueth his so bountifullye and so tenderlye, forgyuing vs so great a debt, and infinite multitude of transgressions, that so hee might make our loue more plentifull, fast and sure vnto him. See Luk. 7. 47.

Verse. 11. Teacheth vs to esteeme aboue all thinges in the church, that treasure of the word, that God hath committed to it: and that not onlye, because the worde it selfe is as it were the life and soule of the church, from which if the worde be sundred, it can bee no more a Church, than a corps without a soule, can be a man: but also because in it is contayned food, for all the periods & points of our life. For if we be infants in Christs schoole, it is milke vnto vs, and if we be grown to the yeeres of discretion, it is strong meate to bring vs vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ. Ephes. 4. 13.

Verse. 12. Teacheth the church, that sith the Lorde in the multitude of his mercies, compasseth it about with his fauour, and incloseth it as it were, with the walles and hedges of his continuall prouidence, and all to this ende, that she might remayne as a chaste spouse, and pure Virgin vnto him selfe, coupled vnto him in mercye, [Page] righteousnes & trueth, that therefore she should beware, that she doe not eyther thorow disobedience, vnfaythfully giue ouer her self vnto others, or by negligence suffer her self to be carryed frō him, but in all care and conscience to bee answerable to that holye chastitie, that the Lorde looketh for in her, and she in duty oweth to him.

Vers. 13. and 14. Teacheth vs what great delight the Lorde taketh in the seuerall fruites of the church. Which should teach the church, and euery particular member of the same these speciall dutyes: namelye to bee zealous, yea plentifull and aboundaunt in all good workes, and in the seuerall sortes and varietie of the same, and the rather, because this is an argument of incouragement to them therein, that Christe the head and sauiour of the whole bodye, taketh singular pleasure therein.

Verse 15. Teacheth vs: firste that the praises that Christ giueth vnto the church, shold not make the church, either carelesse of good works, or proud in the same; not carelesse, because they haue not as yet attayned vnto perfection: nor proude, because they haue nothing but that which they haue receiued from him, but rather to regard Christs purpose in praysing, yr church which is to prouoke her thereby, specially sith he taketh delight in her goodnesse, more and more to proceed in the same: because there is no church so good, but it may be still bettered, and [Page] though they haue proceeded well, yet the Lorde hath somewhat to say against them, as Reuel. 2. 4. 14. &c. Secondly, that the fulnesse of all good thinges are in Christ, and none other, and that therefore they doe the church great iniury, (besides that they deface Christ him selfe,) that either woulde vtterly spoyle the church of him, or mingle others togeather with him. Thirdly, that the church should neuer cease praysing and magnifiyng her head and spouse Christ, in whom shee cannot chuse but see and confesse, that there dwelleth the fulnes of all heauenlye graces, yea the very Godhead it selfe bodily. Collos. 2. 9.

Verse. 16. Teacheth the church, that howsoeuer shee her selfe, and her particular members feele them selues in reasonable good case as we say, as in respect of spirituall graces, yea and be so esteemed, not onely in their owne and other mens mindes, but euen in the verye iudgement and sentence of Christ, that yet for all that they cease not still to intreat the Lorde Iesus, not onely to continue, but to increase all the gyftes and graces of his holy spirite in them, and particularly fayth and obedience, euen vntill they come to the finishing of their faith and hope, which is eternall lyfe at the last thorow Christ.

Vers. 17. Teacheth vs, that the prayers of the church made to God in Christes name, shall neuer be frustrate or voyd, and therfore good cause haue we, to bee often, yea after a sort as it were, contiuall in the same.

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CAP. 5. and the summe thereof.

The church attributing the departure of christ from her to her owne sinnes, declareth her offence, and the punishmentes shee had deserued therefore. vers. 1. 2. 3. 4. 5. 6. She craueth the ayde of all the godlye, with common consent as it were and ayde, to set foorth her affection towards him, who in that they might be the better able to know, she doth liuely describe him, and noteth the place whither he is gone, and so at the last strengtheneth her selfe in fayth and hope vers. 7. 8. &c. to the end of the chapter.

1 I Slept, but myne hart waketh: it is the voyce of my welbeloued that knocketh, saying, open vnto me, my sister, my loue, my doue, my perfect one: for my heade is full of dew, and my lockes with the drops of the night.

2 I aunswered: I haue put off from me my coate, how should I put it on? I haue washed my feet, [Page] how should I defile them?

3 My welbeloued put downe his hand frō the hole, and my bowels were moued touching him.

4 I rose vp to open to my welbeloued, & mine hands did drop downe myrrhe, and my fingers myrrhe that passed vpon the handles of the locke.

5 I opened to my welbeloued, but my welbeloued with-drawing him self passed by: my soule departed while hee was in speaking: I sought him but I could not finde him: I called him, but he aunswered me not.

6 The watchmen that goe about the citie founde me, they smote me, they wounded me: the wathmen of the wals, tooke my vaile away from me.

7 I charge you O Daughters of Ierusalem, if yee find my beloued that yee tell him, that I am sicke of loue.

8 O thou the fayrest among women, what hath thy welbeloued more then another welbeloued? what hath thy welbeloued more then an other welbeued, that thou dost so charge vs?

9 My welbeloued is white and ruddy, euen a standerd bearer aboue ten thousand.

10 His head is excellent golde, yea most pure gold, his lockes are curled and blacke as a rauen.

11 His eyes are like doues eyes, by the riuers of waters washing them selues in milke, and remaining by fulnes.

12 His cheekes are as a bed of spice, & as the flowers of spices, his lippes are as lilies, dropping down [Page] pure myrrh.

13 His handes, as ringes of golde, set full of Tarshishe: his bellye like the whitenes of Iuory, couered with Sapphires.

14 His thies are as pillers of marble, set vppon sockets of fine gold: his countenaunce as Lebanon, excellent as the Cedars.

15 The roof of his mouth is sweetnesses, & he himselfe is wholly delectable: this is my welbeloued, and this is my louer O Daughters of Ierusalem.

16 O thou the fayrest among women, whither is thy welbeloued gone: whither is thy welbeloued turned a side, that we may seeke him witb thee:

17 My welbeloued is gone down into his garden, to the beds of spice, to feed in the gardens, and to gather lilies.

18 I am my welbeloueds, and my welbeloued is mine, who feedeth among the Lilies.

HOwsoeuer Christ the Sauiour and head of the Church,Con. had shewed him selfe in the laste verse of the former chapter, not onely willing to enter into the church, but was indeed already entred into the same, to receiue the fruite thereof, yet the church in this chapter, and particularlye in the verye beginning of it declareth, that shee [Page] was not so readye to intertayne and receiue him, as eyther he was to offer him selfe, or shee in duty should haue beene: which offence of hers she acknowledgeth vnfaignedly, commending hir husband Christe, with a singuler prayse, both to aggrauace her own transgression, and also to stirre vp her selfe and others thereby to seeke after him, that hath such excellency in him, requiring as well aid of them in this behalfe, as tendring after a sort, helpe from hir selfe to others, in that case also.

Salomon alluding in this chapter to the manner vsed in Commodies and tragedies, in which diuers persons are brought in, some tarrying, & some departing, doth cheefly propounde vnto vs 2. pointes. The first is a lamentable complaint 1 that the Church maketh, accusing hereselfe for ye she had not diligently enough performed her duty, to her head & husband Christ, & this is contained in the six first verses: Wherin also there are two especial matters deliuered vnto vs: the first is an open confession of the offence committed. Vers. 1. 2. 3. 4. and the other, a recitall of the myseries that fell vppon her by the meanes of that synne. Vers. 5. 6. The seconde thing sette 2 forth vnto vs in this chap. is a familiar speeche had betweene the Church, and such as were her freendes and welwillers, who demanding some questions of her, the Churche instructeth them, concerning the state, dwelling and mutuall fellowship, [Page] that is betwixte her and Christe her spouse. This matter beginning at verse 7. and so holding on to the end of the chapter. The questions with the aunsweres thereto, touche two thinges: the first concerneth the spouse him self. vers. 8. whereunto there is a large answere. ver. 9. 10. 11. 12. 13. 14. 15. And the seconde concerneth the place of his aboad: the question being contayned ver. 16. and the aunswere in the two last verses, the occasion both of the one and of the other was, that vehement charge that the Church giueth her freends in the seuenth vers. both concerning the spouse him selfe, and the place where they should finde him.

Verse. 1. l slept. These are the churches words, declaring what befell her in the night season while she slept q, d. Sense. I was very sleepy and heauy, yea my fayth seemed thorow drowsinesse and sleepe, to be as it were oppressed, howbeit yet it was neuer ouercome, or vtterly put out (for indeed it cānot 1. cor. 4. 8. 9. 1. Ioh. 5. 4.) which also may appeare by the words following, in that she addeth but mine heart waketh, meaning thereby, that howsoeuer shee were ouertaken in the outward man, or corruption of nature (as you woulde say) and the members thereof, yet shee could not but in her heart, and regenerated affection, thinke vpon her head and spouse, It is the voice of my welbeloued. vz. that I suppose, or I am sure I heare. She speaketh as if it were one [Page] that being waked out of sleepe, or slumber, shold say, that it was such or such a one, that called or spake: many also beeing so well acquainted with men, that they can certainly as it were discerne them, by their wordes. That knocketh saying: She heard not onely a bare sound, but obserued the matter. Open vnto me. These things are spoken after the manner of earthly louers, who come in the night season somtimes to visit their freendes, and prouoke them as it were by fayre speeches, to open vnto them when they knocke, to which end also tende all these seuerall titles rmentioned in this verse. Of Christes knocking, and the church her opening, see Reuel. 3. 20. My Sister. See this expounded chapter, 4. 9. My loue, that is, one whom I doe most tenderly loue, see cha. 1. 9. My doue, see this expounded before chap. 2. 14. My perfect one. This title is attributed to the church, not as though shee had perfection in this life, or of her selfe, but because she looketh for it in the life that shall be reuealed, and because her heade hath perfection, and ther is a most straight cōiunction between him and her, therfore it may after a sort be attributed vnto her. Some interpret this worde vndefiled, but indeede it doth moste commonly and moste properly signifye perfect and sounde. And the church doth most liuely expresse this speeche of Christs cōming vnto her, euen the more greatly to encrease by the recitall thereof, the foulnesse [Page] of her fact and offence committed. q. d, hee spake so kindly, fauourably, and gloriously of me, yea, he did so carefully prouoke me to embrace him and his trueth, as if his owne businesse and affayres had beene in hand and not mine. And therefore I cannot chuse, but accuse my self the more, for yt I haue not profited by so louing and mercifull a calling. It followeth. For my heade is full of dew. A reason why he would haue the dore opened, & be let in, vz, because hee had refused no hurt or incōmodity, but vndertooke al for y• good of the church: ye cold dews of the night, specially in those hotte countries, were neither good nor wholsom for ye people. And my locks with the drops of the night. A sine description of the dew, he persisting in the self same metaphore begun, proceeding from the head to ye hair, they also esteeming very much in those countries, the locks of their hair. But by both these similituds, Christ noteth one thing, namely yt he had stood as a watchman & yt not one night but many nightes, waiting to haue entrance, & cold haue none, ye ye he had stood not as in a cōmaunding maner, hauing his head armed or couered, but as one yt wold intreat her bareheaded to be let in, & could not yet preuaile.

Ver. 2. I answered. As ye church had before set out Christes great loue, to aggrauate her transgression: so here she describeth her own froward dealing, yt by ye meanes also her iniquity might become more great & grieuous. I haue put of from [Page]me my coat, yt is, my garments & apparell is of, & I am ready as it were, to go to bed. How should I put it on? q. d. There is no reason I should so doe nowe. I haue washed my feete, howe should I defile them? q. d. I will not come vpon the foul ground to defile my feete, that I haue made so cleane: neither is there any reason, seeing they are clean already, that they should be defiled againe. Both ye similitudes tend to one purpose, vz, to expresse the deniall of the church in opening to Christ, & to let him in. For euen as they that be vndressed are both to put on their clothes againe till morning that they must needes rise: & as they yt haue washed their feete, are vnwilling to foul them, & many times alledge these thinges for excuses, yt so they may yt more safely neglect their duties: euen so doth the church here. Those yt vnderstād by putting of her garments, the renouncing of the old man, & by washing of her feet, ye sanctificatiō of her affections, are greatly deceiued: for the more she had either of ye one or of the other, the nearer she was to Christe, and the more soon she might haue entertained him: but the true and naturall sense is as before. In sum, she meaneth yt she reasoned to & fro in her hart, & yt her faith did gretly wauer, ye yt her own weaknes did so far preuail with her, as not only to thinke, but to say, yt shee could not without some pain of clothing her self again, or without som hurt by ye cold, if she came without her apparel, or wtout some discōmodity by fouling her faire feet as she thought, rise vp [Page] and to open the dores, and let Christ in: yea vnwise as shee was, shee more esteemed so small a discommodity, in doing and executing of her duty, then the vnspeakable pleasures shee might haue had by Christ, who willingly for her sake, had taken vpon him many inconueniences and hurtes.

Verse. 3. My welbeloued put down his hand from the hole. vz. of the locke of the dore, which he had layd hold of (as it were) thinking indeed to haue had entraunce there, but hearinge my vnkinde speech departed: for it is the purpose of ye church here still to aggrauate hir owne sinne, shewing that she gaue Christe no lesse occasion to goe away, then if men shoulde deale vncurteously or vnkindly with their best freendes, standing at their dores, and knocking to be let in. And my bowels were mooued touching him, vz, after that he was gone, meaning that then she begun to bee moued in her minde, and troubled in her selfe, and after a sorte to repent her of it, but then it was too late. All which tendeth still to amplify her transgression, in that she had no better grace to regard and receiue the acceptable time of her visitation. See Luke. 19. 42.

Verse 4 I rose vp to open, vz. the dores, to my welbeloued. The church speaketh this, as though she supposed that Christ had not yet bene gone, for all the iust occasions that shee had giuen him of departure from her, but it was all to late. And [Page]my handes, vz, laying holde of the places of the dore, that Christ himselfe had handled, as verse 3. Did drop downe myrrh. What myrrh is hath beene shewed before. She meaneth that Christ left such a plentifull and pleasant smell behinde him, that euen shee comming after his departure had such aboundaunce of it, as if shee had had such stoore of myrrh, as woulde haue made her handes to drop. This also is an other circumstaunce, tending to the amplyfiying and increasing of the vnworthinesse and offence of the church, to wit because Christe did notwithstanding her drowsinesse, leaue before the dores such sweet smelling steps and pathes of his comfortable comming, as were fit, to furnish her with fulnesse after his departure, which also tended to stirre vp the church, beeing drowsie and dull, as though the church should say, he did so plentifully perfume my dores with his blessing, and the sauour of his gospell, that I my selfe but onelye touching the same, was euen therewith perfumed and made sweete, yea called backe and put in minde, to thincke vpon the vnworthye fact committed. And my fingers, vz. dropped downe myrrh, yt passed vpō the handles of the lock, that is, thin & pure myrrh, which the spouse had left behind him, the holy ghost also meaning by this to commend the excellency of the graces, as he had done before the aboundaunce of them.

Vers. 5. I opened, vz. my dores to my welbeloued, [Page] vz, supposing that he had tarryed there stil: but my welbeloued withdrawing him selfe, secreatly & quietly, particularly also putting vp ye great iniury of refusall, that I had offered him, passed by, vz, my dores and so went his waye. My soule departed, vz, out of my body as it were, meaning that she was in a sowne as it were, or halfe dead for the time, while he was in speaking, or rather because of his speech to me, which I had neglected: for howsoeuer the Hebrue wil beare both, yet I think this latter most agreeable with ye purpose of ye church, which as we haue heard before, is to aggrauate her offence, & in this place to shew also the miseries that she fell into, for so great neglect. I sought him, vz, after his departure from me, but I could not find him, vz, for all that trauail and toile that I could take: so it pleaseth God to punish not onely the wicked, in the contempt of his graces offered,see Amos. 8. 22. but euen his owne people, in neglect of the same. I called him, but he aunswered me not. She meaneth ye selfe same thing that before, namely, that sith she neglected his call, he regarded not hers. And in this verse the church beginnneth to declare, the miseries and calamities that fel vppon her,See Pro. 1. 38. for her negligence and idlenes or sloth. And in this ver. she reckoneth vp two chief ones. The first is, that Christ her head & spouse, did for a time withdraw himself from her: not ye Christ is at any time absent frō his church, (for Christ is no partaker with nonresidents) but that [Page] then he seemeth to be so, when he doth withdraw the former testimonies of his free & ful fauor for a time: which he doth not, as thogh he loued not his church still, but either therby to try the faith & patience of his people, or to cause thē more reuerently to regard his excellent mercies bestowed vpon them. The second misery is, yt the church it self is in great danger euen of death, because yt thorow her default, shee had after a sort prouoked ye spouse to depart, which iudgement also she had iustly pulled vpō her for so great wickednes. Vers. 6. The watchmen that go about the city found me. It is to be noted yt she saith not simply, watch men, but with an addition, that goe about the city, wherby she noteth, as vnder the word watchmen, their painfulnes, so vnder ye word going about, ther diligence. see 1. Pet. 5. 8. This also is expounded before chap. 3. 3. where yt selfe same thing is put down, sauing yt there is no mentiō made of their abusing of her, but only of her demand, who therby could tel where he was yt her soul loued. They smote me, they wounded me. In that she speaketh so wtout a particle to ioin thē (which maner of spech yt Rhetoritians cal Asyndeton) she doth it both to shew her own vehemency, & the quick dispatch, yt the enemies made in so ill intreating of her: & in yt she addeth ye word woūding after smiting, she doth as it were by a gradatiō, paint out their wickednesse, and her misery, because many maye faint and be smiten, and yet not wound or bee wounded. The watchmen of the wals. She meaneth those [Page] that had a continuall standing allowed them, both to descrye the enemies, and to repell them also if they can: q. d. neither the running watch, nor the standing watch fauoured mee, but both sortes cruelly intreated me. Now what it was that these men perfourmed against her, is declared in the wordes following. Tooke my vaile away from me. She sayth not tooke it awaye from her, but as it were for the time pulled it off her: which they did not onely the better to see her, or with an vngodly eye to behold her, for which see the storye of Susanna vers. 32. but also to bring her thereby the more to the disobedience of her husband: for vailes, as it doth appeare by many places of scripture, were giuen vnto marryed women, both to expresse the authoritye that the husbandes had ouer them, and also to put them in minde of their obedience and subiection. See Genes. 20. 16. Also Genes. 24. 65. 1. Cor. 11. 5. 6. 10. Such a like phrase is that that is vsed. Ruth. 3. 9. of spreading the winge of his garment ouer her. The word that is here turned vaile, is in the Hebrue tongue deriued from thinnesse, and I suppose verelye that it was made of the finest and purest linnen that coulde be gotte. What shoulde bee meant by it, we are not curiously to seeke. This I suppose may be safelye sayd, that the church falling in the absence of her spouse, into the handes of corrupt and false teachers, they labour to depryue her of that same [Page] puritie and soundnes of doctrine, that hee hath committed vnto her, as a meane to hold her in the dutie of all holy obedience and faithfulnesse towardes him. And more then this, I see not. If any bee more quicke sighted, I pray them in Gods name to reueale it to the benefite of the Church. In a worde there is in this verse contained, the third calamity of the Church, vz, that Christ her head, beeing absent from her, and she labouring to seeke him, shee falleth into sundrie daungers and distresses: yea all became noisome and hurtfull vnto hir, yea euen those who should haue kept and preserued her, from all violence and iniurye, they did bounse and beat her, yea cruelly wound her, and dealt moste vilanouslye with her, as the particulars shewe.

Verse 7. I charge you. to writte very staightly as it were by an othe which form also the church vseth, both to testifie her vnfeined loue, towards her spouse, and to prouoke them, with whome shee dealeth to deale faithfullye in doing her message: O daughters of Ierusalem. Shee was il intreated of her enimies, as appeareth verse. 6. Therefore now shee speaketh vnto her friendes, looking to finde fauour and curtesie amongest them. See these words expounded before. chap. 2. 7. also chap. 3. 5. and at this verse beginneth the seconde part of the chapter, containing as is said before, a dialogue betweene the Church, and the damsells or daughters of Ierusalem in [Page] her freendes. If ye finde my beloued, shee meaneth Christ whom she loued, as he likewise yt church, Eph. 5. 25. That ye tell him. In hebrue, what shold ye tell him? interrogatiuely, which shee speaketh shortly, as many times louers doe, and yet the interrogation conteineth more vehemency in it, and serueth to beautifye the speeche also. q. d. Would you know, what you should tell him? euen that which followeth. That I am sicke of loue, She can not conceale the heate and vehemency of her loue, but euen after the manner of Louers, bewraieth the same, who the more they are absent one of them from another, the more their loue increaseth, and the greatlier doe they desire to be ioyned together. The meaning of the wordes is, that the church is so far of, from keeping close her loue, that shee doth not onely reueale it to them, but intreateth thē rather freely to open it, and to declare the same speciallye to her beloued.

Vers. 8. O thou the fairest amongst women. This is the title that the faythfull attribute vnto the church, in whose iudgement indeede shee is so, not so much for anye beautye in her selfe, as because she is adorned, with the singuler gifts and excellent graces of God. What hath thy welbeloued more then another welbeloued? They double the Question, for the more vehemency, as also for the strangenesse of the matter. That thou doest so charge vs: vz. so hardly and straightly, & euen [Page] as it were, by the vertue of an oth. q. d. Some thing there is, that thou laiest so hard a burden, and straight a charge vppon vs, or else thou wouldest not doe it. And this is the first questiō mooued to the church, concerning the person of hir spouse, they maruelling as it were, what excellent thing should be in him, that shee shoulde so highly esteeme him by occasion of which demaund, she entreth into a notable description of Christ, in the verses following, first setting him out generally, vers. 9. and afterward particlarly, by singular recitall of his partes and members, euen ten in number, beginning as you would say, from the highest, & so comming down to the nethermost: the church perfourming that here for her head and spouse, both in a general & particuler commendation of him and his parts, that he had done before for her chap. 4, 1. 2. 3. &c Which also is vsuall amongest earthly louers, to requite one kindnesse with another, wherevnto no doubt the churche had speciall regarde, though she could not perfourm any sufficient duty that way.

Verse. 9 My beloued is white. Shee beginneth to answere their demaund vnder many allegories, commending her spouse: as first in this verse shee dothe prayse him, for the excellente hewe and liuelye coloure: and afterwards in the verses following, she commendeth his particular parts. And first she mētioneth his [Page] whitenesse or his fayrenesse, which amongest earthly louers is a thing much set by, and therefore must be much more glorious, in this spirituall husband. And ruddie, that is, red and as you would saye, of a sanguine complexion, and this colour of ruddines is commended in Dauid. 1. Sam. 16. 12. And note that the holy Ghost ioyneth both these togeather, the whitenesse makinge the ruddynesse more freshe and fayre, and the ruddinesse discerning the whitnes from palenesse of face, or flegmatick complexion: both which colours if they concurre in an earthlye creature, specially such as be yong (for these are colours belonging to them,) make the same to be liked: how much more then shoulde they, considered spiritually in Christ, (in respect of whom all the good thinges of this lyfe, are not so much as a shadow) not onelye be excellent in him, but draw vs on vnfaynedly to loue him also. Euen a standerd bearer aboue ten thousaand. She vseth a metaphor taken from the warre, as also putteth a number certayne for an vncertayne, to expresse the commendation of her loue. Commonly standerd bearers are most tall and mighty men, and amongst tenne thousand men, a man maye finde manye comely countenaunces, but yet saith shee for sound and naturall moysture, and for a most temperate and fit colour, looke amongst infinite numbers of people, you shall not find one or any, any way matchable with my beloued: she meaning [Page] also by this discription of him, that he is of a most sound and sure health, as those most commonly are, that are of so good complexions and constitutions: but all this muste bee vnderstood spiritually, as before hath been sayd, and no carnall or earthly thought must be conceiued here.

Vers. 10. His head is excellent gold, yea most pure gold, She entreth into the description of the particular partes of her spouse, whose head was not of gold, as the wordes may seeme to import, but that in a certaine proportion, shee resembleth it thereto. Gold for the excellency and purity of it, is a mettall highly extolled & regarded amongst men: so the spirituall beautye of Christ, and his excellent puritye, is to bee preferred aboue all. Neither doth she simply compare him, to euerye kind of gold, but to that which is most pure and fine, if anye one be better then an other, as in truth we know by experience there is great difference, and all is done to this ende, that vnder the same shee might set foorth the moste perfect purity, soundnesse and excellencye of her spouse. His lockes are curled, or the word also may import thicke, both of these tending to expresse his might and strength, and not to approoue, either of curling or crisping of hayre in men or women which is condēned. 1. Pe. 3. And blacke as a rauen, that is, comelye and sightlye: for blacknes of it selfe, is not an euill or vnseemly colour specially in mens hayres, and the rather if we haue regard [Page] to the people, inhabiting the land of Iury, which is meruailous hotte ouer ours is: and by these wordes, As a Rauen, shee meant that it was a naturall and pure black of it selfe, which is farre more excellent, both in blacke and all other colours, than anye of these that be made by art.

Verse. 11. His eyes are like doues eyes. She now describeth his eyes, by the sober comelines and beauty of them, they beeing full of all innocency, singlenes, and chastity, which he meaneth to expresse by comparing them to doues eyes. The church attributeth it here vnto Christ, which he before attributed vnto her, cha. 1. 15. Also chap. 4. 1. where looke for the more full exposition of the same: neither doth ye church, simply compare them to Doues eyes, that is, to euery sort of doues eyes, but to such doues as be most beautifull and cleare, which may appeare by the words following. By the riuers of waters, that is, like the eyes of such doues as haunt and abyde by the riuers of waters, where they haue store inough of water, to wash them selues and their eies, to make them cleare & fresh, we knowing also by experience, yt euery running water is good to fresh and cleare the sight. Washing them selues in milke: q. d. If that bee not sufficient to resemble him and his eies to Doues, haunting the cleare streames, let them be compared to such, as for the clearing and freshing of their eyes, wash themselues [Page] in milke, that so they maye appeare, and bee iudged white and comelye, shyning with cleare brightnesse, And remayning by fulnesse. These wordes haue beene diuersly interpreted, and according to the same, seuerall senses haue beene gyuen. I will onely rehearse two, leauing the godly reader to imbrace that, which hee shall finde to be most agreable to godlynes and truth. Some thinke, that by this should be meant, that as the doues bee full of moysture, that remayne and continue by full vesselles: so is Christe the husbande of the church, of whose fulnesse we all receiue euen grace for grace. Othersome, because the word which is here trāslated fulnes, signifieth a thing sometimes, that is fitted for anye hollow place or roome, as the precious Stone in a ring is made meete and fitte, to fill vp the hollow place of the ring, doe therefore interpret it of the eyes, fitted as it were, for the holes of the heade: q. d, As the Stones that are set in ringes, are fitted for the place, and so make a comely shew: so are the eyes of the Spouse, none of them standing too farre out of the head, for that is full of staring, neyther anye of them sincke in, for that is piteous to beholde, (both which thinges are vnseemelye and deformed in the eyes, as we see by experience, and do after a sort disfigure the countenance) but more fitly apted by a thousand degrees, than precious stones are to ringes, for the beautifiing therof. And this [Page] I take to be the more simple sense, but as I said before, I leaue ye reader to his own holy choyse.

Verse. 12. His cheekes are a bed of spice, that is, comely and pleasant to the sight, and sweete to the smell. The comlinesse thereof is contayned in the worde bed, and the sweetenesse thereof in the worde Spice. For beds, as we see, set out the gardens, and spices we knowe, smell well then, when they haue bene long gathered, no doubt also but they are sweete then when they growe. And as the flowers of spices, I take it that hee meaneth by this speeche, they are most sweete and pleasant to looke vpon. For the flowers of good things, as we see by experience, are for the time, more delightfull to looke vpon, and more sweete to smell too, then the bodies themselues yeelding the same. His lippes are as Lillies, that is, glorious and beautifull, and faire to beholde, for that flowre amongest others, is of a goodly colour, and fayre to looke vppon. This flowre is commended in many places of this book, as wherunto somtimes the church it selfe is compared for the beauty of it cap. 2. 2. And in ye same cap. ver. 16. it is attributed to Christ. Se also cap. 4. 5. Neither is this flowre only beautifull, but of a pleasant smell, and of good and tall growth, al which tendeth still to ye expressing of the glory and beauty of Christ, and to the sweet and pleasaunt smelles, that are to bee founde in him, whereunto also no doubt, but he alludeth in [Page] the words following, saying dropping down pure myrrh. This is expounded before vers. 4. of this cha. In all this, as also that which goeth before and followeth after, we must mark, that the holy ghost meaneth not to mooue men to wanton loue (for besides that he knoweth our ouer great inclination thereto, wee beleeue according to trueth, that no vngodlinesse dwelleth with him) nor instructeth men to paynt out their louers, according to their fleshly liking: but vnder these figuratiue and borrowed kinde of speeches, taken from the comlinesse of the creatures, yt we our selues are well acquainted with, as also frō other porportions in them, hee doth liuely paint out the excellent graces in Christ, which as in respect of themselues cannot well bee expressed, and by reason of our weaknesse, can not better be declared: yea, he paynteth out vnder the same, the spirituall and heauenly loue of the Churche to Christe, which doth not nor cannot satisfy hir self with any words or comparisons, to expresse both the most excellent maiesty and glory of her loue Christe, and the holye causes in him that stirre vp her affections of loue towardes him. Allegorically to handle all these thinges, is not in my purpose or power, and yet mee thinketh this much maye bee sayde according to trueth, that by his head, mentioned vers. 10. and there resembled to gold, yea to most pure golde, there may well bee ment, his eternall diety or Godhead, [Page] or if you wil his whole person, which doth as farre exceede all thinges, both in colour and glittering, and all manner goodnes, as gold, yea most fine golde, all other metalles: and by his locks mentioned in the same verse may be signified, the innumerable & vnmeasurable graces of God bestowed vpon him, euen as the hayres of a mans head, are without account: to proceede, by the curling of them, may be signified not only the fast twisting and twinding of them one within another, they beeing tied together as it were with a chaine, but also the preuailing strength of the same: as also there maye bee meant by the blacknes, that excellent comelinesse, beauty, and glory thereof. And whereas vers. 11. she maketh mention of his eyes, thereby may well be resembled the quicknesse of sight, as you woulde say, that is in Christe, or his vnderstanding or perceiuing of thinges, that beeing more excellente in him, then our eyes in vs, because our sight maye bee deceiued, but hee can not. For hee seeth and beholdeth all thinges, as the scripture affirmeth in many places, as Prouerbes 15. 3. Zecha. 4. 10. Heb, 4. 13. And whereas shee resembleth them to Doues eies, sitting by the riuers of waters. &c. No doubt but thereby she meaneth the purity and cleannesse of Gods sighte, who as hee loueth no wickednesse, neyther will haue euill to dwell with him. Psalme. 5. 4. [Page] So hee cannot abide to beholde it, in whiche respect Abacuck sayth notably of him chapter 1. 13. Thou art of pure eyes, and canst not see euill. thou canst not beholde wickednes. And whereas in this verse 12. she mencioneth Christes cheekes, lips &c. no doubt, but by the cheekes she meaneth his comely and fauourable countenaunce, as by comparing the same to spices, the sweetnesse and pleasauntnes thereof: as also by the lippes &c, the sweetnes of his word and truth, full of all maner of ioye, and reioycing the heart, as the Prophet saith Psalm. 19. 6. spreading abroad the sweetnes therof euen farre and wide, after the maner of the pleasaunt lilies, and most precious, pure, and sweet myrth. For the worde lippes, see before chapter 4. 3. also vers. 11. attributed there by Christe, to the church. Thus the scripture vseth to resemble diuine thinges to humaine, though it be true, deuine thinges can by no humaine, either wordes or matters, be sufficiently expressed.

Verse 13. His handes as ringes of golde, that is, glorious and precious, for ringes were counted in those dayes, great ornaments and deckinges. Isaiah. 3. 21. Luke. 15. 22. neither doth she saye simply ringes, but ringes of gold, adding yet somewhat more in the wordes following, to expresse his glory. Set full of Tarshish, that is, of precious stones so called, which what they were, is not [Page] certaine, and that maketh the interpreters to turne it diuersely, some vsing heere the worde Chrisolite, other some turning it, Beril of the sea. If it bee a Chrysolite, some take it then to bee a very rich precious stone, that came out of Aethiopia, glistering as gold (whereof it seemeth also in the greek tongue, to take the name) sparkling as fire, but yet as some thinke somewhat greene, or as other report hauing the colour of the sea in some sort. If we read it Beril, it is another stone, that groweth (as some holde) in India, Berill, it selfe, beeing as they suppose an indian word, and giuen by the people as a name to that stone, in greene colour it resembleth the sucaradge as some suppose, and was wonte to be cut of the Indians sixe square, which they did to make the dimme or dull colour to shewe better, for otherwise, as some affirme, it did not shewe, because it was of a colour like oyle after some, or like water in the sea, after othersome. Some write, that in former times, this stone was most vsually set, in such rings as louers did vse to giue one to another, or in mariage rings, because of the power that was thoght to be in it, to procure and continue loue and liking, one of them towards another. But to come to the worde it selfe, that the holy ghoste vseth here, I finde it in the scripture to be vsed, sometimes for the name of a man, as Genes. 10. 4. sometimes for the name of a citye or place in [Page] Cilicia, as Iona. 1. 3. which it shoulde seeme to take from them, it is mentioned in Genes. chap. 10. 4. And this place was famous by Paules byrth, as appeareth Act. 21. 39. Sometimes it is vsed for the name of a precious stone, as here, which the interpretors in other places where it is mentioned, haue not yet agreed vpon what it should be, sometimes they turning it, a Chrysolite, an other while a Carbuncle, an other while a Hyachath, an other while an Onix, &c. such varietie there is. Other some will haue it to be a stone of a blewishe colour, or of colour like the skie, or blackish or darke as water beeing deep, which they cal by the name of Turkes, this and the name of Tarshish, not much differing. Some of the Iewish Rabbins, take it to be a precious stone, whose colour commeth nigh to the colour of Hyacinth or Iamith, which some take to bee purple coloured. All this is put downe, that the godly reader may chuse that which he shal iudg most agreeable to the truth. For mine own part I think she meaneth, that ther is nothing in her spouse, but most rare, deare, precious, and glorious thinges: vnderstanding also by his handes, not onely his strength and power, which is also vsuall in the scripture, but also al his workes, because Christes power in the perfourmaunce of them, is the same that mens handes are to them, meaning hereby, that the workes of God are pure and beautifull, yea most precious, yea [Page] then gold or precious stones, yea as numbers of ringes filled with all maner of costly stones; by which also vsing the worde ringes in the plural number, no doubt but she meaneth to expresse the varietye and great stoore of these wonderfull workes, of which Dauid sayth, Psalm. 40. 5. If I would declare and speake of them, they are more in number than I am able to expresse. It followeth. His belly, vz, or his breast. She putteth part of him for the whole bodye. Like the whitenes of Iuorye. Shee meaneth that he was as comely and cleare as the Iuorye, which is a thing well knowen vnto us, to bee verye white and bright, made (as some saye) of an Elophantes tuske, which kinde of beastes are onely in Africa, naturally as some hold: neither doth she simply compare it to Ioury, but addeth, couered with Saphirs, that is, that hath most ritch and sumptuous cost bestowed vpon it. Iuory of it selfe, because it is a thing rare, and farre brought, muste needes be very costy, how much more then, when it is beset wholly with precious stones, yea with most costlye precious stones, such as Saphirs are, of which we can hardly saye anye more certainly, than before of Tarshish. Some, specially of the Iewish wryters, take it to bee of the colour of the ayre: some a white stone, some a red stone, some take it to bee an adamant: some thinke it to bee of a blewishe colour, intermixed with purple, hauing certaine sparkes, like golde [Page] as it were, in the same: and this last seemeth in my mind, to be the likliest iudgement. In Medea, or amongest the Medes, is the best sort of them, and yet none of them all, are very cleare. Whatsoeuer it bee, this I take to bee the meaning of the church, to shewe, that Christe her spouse, was not onelye most comely adorned, but also most sumptuously and costly, euen as Iuory beset with pearles and most precious stones.

Verse 14. His thies, are as pillers of marble. She proceedeth in the commendation of his partes: and in that shee resembleth his thies vnto pillers, shee meaneth thereby his strength, which yet is more set out, in that she sayth they are of marble: by which shee doth not onelye note as before, the strength thereof, but also the comelynes of the same. For marble (though there bee sundrye sortes thereof) are counted such stones, as are commended for seueral colours and spots in the same, and hath his name in the Greeke tongue, as it should seeme, for a certaine greene kind of glittering greene. Set vpon sockets of fine gold. She meaneth by this speech, that they haue not only a fayre & fine foundatiō, but euen a sure one also. For as those pillers are glorious, that are set vpon fine gold, and lyke long to laste, because golde hardlye rusteth or cankereth, so is it with Christe: the Church noting by all these thinges, the assured soundes, strength, constancy, and durablenes of her spouse: because as amongst [Page] stones, marble, so amongst mettall, golde, is most strong and durable. His countenaunce as Lebanon, that is, pleasaunt and delightfull: for Lebanon as we haue heard before, was a pleasant and fruitfull place. Excellent as the Cedars, that is, as glorious and as much to be esteemed, as the high and mighty Ceders of Lebanon. So we read, as the Laurix tree, which is a tree hauing leaues lyke a Pine tree, the wood and timber whereof, is very fit for building, not onelye because it is easie to worke in, but because it will hardlye or not at all perishe, either by rotting or wormes, yea if that be true, which some write of it, it will not easely be consumed with fyre, but there is a long space, before the fire can either take hold of it, or burne it to coales. By which no doubt also, there may be well meant, the eternall durablenes of Iesus Christ the sonne of God, who though he bee a fyre to consume the wicked, and though the wicked thinke by flames as it were, to burne him, yet they shall not bee able to annoy him.

Verse 15. The roofe of his mouth is sweetnesses. Shee meaneth by one instrument of nature, wherewith the voyce is formed, to wit, the roofe of the mouth, euen the voyce it selfe, & the words vttered therewith: and by sweetnesses, which she vseth in the plurall number, she meaneth not only the pleasantnesse of his worde, which as Dauid sayth, is more sweete vnto his taste, than the [Page] hony and the hony combe. Psalm. 19. 10: but also the great aboundaunce, and wonderfull plentye thereof. What a sweet voyce is this: Come vnto mee all yee that labour, and be heauie loden &c. Math. 11. 28. And this: So God loued the world, that he gaue his onelye begotten Sonne &c. Iohn 3. 26. See for this Phrase also, Psal. 45. 2. And he himself is wholly delectable, yt is, there is nothing, neither within him, nor wtout him, but it may moue mē to take a singular delight & pleasure in him: she affirming yt we are of him whollye and together, which shee had before declared in euery part of him almost. And how can this chuse but be true, both in the whole, and in euerye part, seeing that God was in Christe, and reconciled the worlde vnto him selfe. 2. Cor. 5. 19. and that in him dwelleth the fulnesse of the godhead bodely, God beeing manifested in the fleshe, and iustified in the spirite. Collos. 2. 9. 1. Tim. 3. 16. So that whosoeuer doubteth of this, or denyeth it, may as well call the truth of God him selfe into question. This is my welbeloued, vz, that I haue described vnto you And this is my louer O daughters of Ierusalem. As though she should say: he is such a one, as I haue painted him out vnto you, in this excellent shew and beautye, that yee maye easelye know him in and amongest others. And this dubbling of the wordes, that shee here vsed, was not onely profitable to expresse her earnest affection towardes [Page] him, but also to mooue them, with whom she talked, both to the earneste louing, and liking of him, whom shee had described, and also that they might be the better able, either to do her message mētioned vers. 7. of this cha, to christ, or to bring her, wher he himself was. And in calling him her welbeloued and louer, she meanneth to expresse, that as Christe had carryed vnfayned good will towards her, so she did in some measure, of a sound mind vnto him, as her dearling & best beloued, on whō alone, she could find in her hart, as we say, to bestow her whole loue, her selfe and all. To be short, in ending thus emphatically, she giueth vs to vnderstand, that not beeing able by any figures, phrases, metaphors, similitudes, words or speeches to describe him to the full, she would in a worde as it were, shut vp all, that he him selfe within and without, both generallye and euerye part of him, was altogeather amiable, and worthy indeed to be affected, both of her and also of all those, that either shoulde heare of him, or see him.

Verse 16. O thou the fayrest among women. See this expounded before in this chapter verse 8. Whither is my welbeloued. This is the second question of the Damselles and friendes of the Church, as we haue noted before, which they propound not, as of euill wil towardes her or her spouse, but of a good minde to imbrace him, as appeareth by the wordes, and to goe with her to [Page] seeke him. Whither is thy welbeloued, (vz, yt thou hast so notably painted out vnto vs, and so plainlye opened,) Turned a side, vz, from thee, and yet it shoulde seeme, that they meane by the worde, yt he is not gone far, nor will be long absent. That we seek him with thee. They shew the end of their asking, that so they may remooue all doubt, and suspition out of the Churches heade, that they aske not otherwise, than of an vnfayned minde, and harty good will, both towardes Christe and her, in that they offer them selues as it were, to be companions with her in seeking him. All commeth to this, that after the Church had liuelye painted out the person of her loue, to the Daughters of Ierusalem, that is, to the friends of the church, and had descrybed his complexion, members, speech, and other excellent vertues, qualities and graces in him, that if they had but either seen him, or heard him speake, they might haue knowen him, the holy Ghost sheweth what effect this tooke in their heartes, namely it so inflamed them, with an vnfayned loue towardes him, that presently they will be companions with her in seeking of him. These questions do the faythfull, and elect people of God propound, labouring thereby to fetch from the mouth of the Church, a profitable instruction, and professing that they are desirous to seeke & find him, euen as she. If this seeme straunge, we must know & vnderstand, yt without the church, [Page] Christ can neither bee sought for as he shoulde, neither indeed found.

Vers. 17. My welbeloued is gone down into his garden. The churches answere to yt former demand, for shee hath nothing in her, but she wil acquaint her children and friendes with the same. And in that she vseth the word of going downe, she speaketh it not onely as hauing respect to the daughters of Ierusalē, with whō she talked for their good and instruction, but as hauing regard also, to the scituation of the city it selfe, from whence they could not passe to their gardens of pleasure without the city, but they must of necessitye goe downward, because the city stood vpon the hill, and they planted their gardens in the lower places, because they were more plentiful and fruitfull: and what shee shoulde meane by the worde garden, see before chapter 4. 17. To the beddes of spice, that is, to comely and sweete smelling places in the same: this Phrase is expounded verse 12. of this chapter. To feed in the gardens. The church noteth the endes, wherfore Christe is gone downe into the gardens, that is, to eate and to drincke there, and to take therein his pleasure and refreshing. And to gather lilies, that is, sweet and good flowers. Men goe to ther gardens commonly (as we see by experience amongst vs) eyther to make merry as we saye, or els to gather such fruites, as grow there: that doth the church applye in a spirituall sence, vnto her head and [Page] spouse Christ, meaning that Christ is come into that place, where his worde is purelye preached and hearde (for there in deed is the seate of the church) that is Christ his garden, set with diuers sortes of plants, and decked with excellent flowers: this was called before a garden inclosed, chapter 4. 12. thorow the beds of sweet smelling spices, which he as a good gardiner treadeth out, planteth watereth and doth all in all, namelye, the heartes and consciences of such as he hath regenerated, replenishing them with sundrye gyftes and graces, as of prayer, thankesgyuing, obedience, &c, which are vnto him as it were sweete smelling spices or flowres: yea he fedeth in his gardens, that is to saye, particular churches, for it is as it were food vnto him, to haue churches, in which he maye be confessed and serued, yea it is his meat and drincke to him, either to doe him selfe, or to haue others doe his Fathers will. Iohn. 4. 32. 34. And he gathereth lylies and other flowres for them, when he perceiueth them to doe good workes, which is an odor that smelleth sweete, and a sacrifice farre more acceptable and pleasaunt to him. Philip. 4. 18, then all the pleasant flowres in the world, can be to any man earthly.

Verse. 18. I am my welbeloueds, and my welbeloued is mine.) This is the conclusion of the whole chapter, and of all the speech that the church hath with her Daughters and Damsels, wherein [Page] the church openly professeth that whatsoeuer may bee either staied or done against her, yt shee is and will be of a stayed and vnmoueable affection towards Christe, and will be continuallye strengthened in an assured perswasiō of his good will towards her, and so by this meanes shee fostereth and foodeth her affection and good will towards him: for shee meaneth by this speeche, that she belongeth so to Christ, and Christ so to her, that there can bee no separation, and therefore good cause why she should continually loue and like him: we had the same before chap. 2. 16 Ther being no difference in the meaning, thogh as in respect of the order of the words, there is some that being put ther in the first place which is here in the latter, & that there in the latter, which is heere in the first, the meaning beeing thus, As he will not haue an other but whollye delighteth in me, so I will not haue another louer, but hold my self wholy and onely contented with him. Who feedeth among the Lillies, That is, who liueth most pleasantly and sweetely: q. d. as they that eate there me at among the Lillies, and other sweet smelling flowers, can not chuse but liue in delights, pleasantnesse, and sweetenesse: so doth Christ in his church, and those that ther liue with him. And the church propoundeth this, not only for the singular commendation of Christ her spouse, but also thereby as it were by a forcible argument, to moue all the faithful cō tinually [Page] to loue and like him that hath in him such aboundaunce of sweetenes & pleasure.

Vers. 1. Teacheth vs, yt howsoeuer God haue bestowed great & many spiritual graces vppon his church, & the particuler members, so yt they are indued with knowledge, faith, & many other holy vertues, yt yet notwithstanding, ther are certain remainders of their naturall corruption in them, which will sometimes breake foorth in them, to manifest the neglect of their duetye towardes God and men: which yet notwithstanding wee shoulde labour all the dais of our life in a holy striuing to set our selues against. Of this combate reade Rom. 7. 14. 15. 16. &c. Secondlye, it teacheth vs, as on the one side to confesse our infirmityes, as the church doth here her drowsinesse and sleeping, that so we may obtayne forgiuenesse at Gods handes, for if wee confesse our sinnes, God is faithfull and iuste to forgiue vs our sinnes. 1. Ioh. 1. 9. and receiue instruction, comfort and praye for our brethrē, who knowing our miseries, can not but extend ye bowels of pity & compassion towards vs, because they haue learned to weep with thē yt weepe, &c. Rom. 12. 15. So on ye other side notwithstāding, to acknowlege the graces of God in vs & vpō vs as the church doth here, sayng that her hart was awake: for otherwise we shal rod God of his glory, who hath giuen vs his good things, & depriue ye brethren of yt comfort they might haue by vs. [Page] Satans subtletie woulde be waighed in this assault, who if he can not puffe vs vp in pryde of the thinges we haue not, woulde cast vs downe, in supposing a want of the thinges we haue, So hard a matter is it to bee wise according to sobriety, as the Apostle willeth vs. Roman. 12. 3. Thirdly, we may learne, for the better feeling of our sinne, and the working of a more sound detestation of it in vs, to aggrauate the same vnto our selues, in all the circumstaunces and occasions thereof: howbeit in a iust measure and proportion, least otherwise we bee found false witnesse bearers against our own soules. This doth the Prophet Dauid in many Psalmes, & namely Psalm. 51. and Daniel also chap. 9. 5. 6. &c, yea & the whole church in sundry Psalmes, and particularly. Psal. 106. 6. But this wil not our cursed generation yeeld vnto, and that is the reason why we are so besotted, and senseles in our sins, yea frosen as (the Prophet sayth) in the dregs of our owne iniquity: Zephan. 1. 12.

Vers. 2.Doc. Teacheth vs, what shiftes and excuses fleshe and bloud can finde, to put the Lorde from them in his gracious calling of them, with the refusall also of their own good, thorow the want of the graces that hee woulde giue them: sometymes they alleadging, that it is no conuenient tyme to come, as the people did in the buylding of the Lordes house. Haggai. 1. 2. Sometimes that there profittes and pleasures are to bee followed, [Page] as in the parable of them that were bidden to the wedding. Mat. 22. 1. 2, &c. And sometimes one thing & somtimes an other. And euen as the church here hath her excuses, and reasons of refusal. So we see ye same in Moses the man of God, when he was to be sent for the deliuerance of Gods people out of Egypt, Exo. 3. 11. 13. also Exo. 4. 1. 10. &c. and in Ieremy, refusing the execution of the Prophets office. chap. 1. 6.

Verse 3. Teacheth vs, in tyme to accept of the Lordes mercifull visitation, least otherwyse hee offering vs his fauour, and we eyther contemning it, or neglecting, or not reuerentlye esteeming of it, according to the worthinesse therof, we do not onely prouoke him to depart, and pull sorrowes vpon our selues thereby, but cause him to bestow it vpon them that will thankfullye receiue it, and bring foorth the fruites thereof, as our sauiour sayth Math. 21. 43. It is a doctrine much vsed in the old and new Testament, both to stirre vp men, to imbrace and that with speed and earnestnesse Gods fauour offered them, least refusing it, they be barred of it then, when they would be glad of it. See to this ende. Prouerb. 1. 24. 25. &c. Isaiah. 55. 6. Amos. 8. 12. Galat. 6 10. Ephes. 5. 6. Heb. 3. 13. and in sundrye other places of that Epistle.

Ver. 4. Doth not onelye teach vs, what excellency and fulnesse there is of good thinges in Christ, but withal sheweth his great & vnspeakable [Page] loue towards the Church, who though shee haue offered him, by meanes of her vncurteous dealing, iust occasion not onelye to departe from her, but to take with him also, all his fauours, doth yet notwithstanding not deale so, the Lord comfortably, as in respect of the church, & wisely as in regarde of him selfe, supplying his absence, with the sweete graces that hee hath left behinde him: which graces also the Church shal do well, not onely thankfully to receiue, but profitably to vse, to the strengthning of her fayth and hope, euen vntill she may come vnto the ful fruition of her head and spouse for euer. To this end tendeth Paules doctrine of the ministeries of the Church, mentioned Eph. 4. 8. 9. 10. 11. &c

Ver. 10 Teacheth vs, not only to be greatly greeued for our former iniquities, yea so greeued, that we seeme to bee and are in deede, euen almost as it were swallowed vp of death with ye same, or as ye prophet speaketh psal, 88. 3. There is nothing sound in my flesh because of thine anger, neither is ther rest in mi bones because of my sin. &c: But also yt howsoeuer the Lorde loue his, he doth notwithstanding for their sins chastice them, and yet not take his louing kindnes from thē for euer. Psa. 89. 32. 33. Yea these afflictions, are both tokens of his fatherly loue towards them, as Heb. 12. 7. 8. and pledges also of our saluation. 1. Corinth. 11. 32.

Vers. 6. Teacheth vs, what is the nature of [Page] the wicked against the godly, vz. hardlye to intreat them and to deale most cruelly with them which the Churche of God, and the particuler members thereof haue found true in all ages & times, which thing also the holy ghost propoundeth not onely here but in many other places of scripture, not as to discourage vs from entringe into the race and course of godlinesse, but to fore tell vs before hand, what we must looke for, and to forewarne vs also to bee furnished with the graces of constancy and patience in the trueth. And as we see the persecutions of the church put downe in the worde, and foretold there, as acts. 14. 22. 2. Timoth. 3. 12. and other places, so we haue notable places, containing the terrors of ye wicked, and the ioyes of the faythfull, as Philip. 1. 28. In nothing feare your aduersaries, which is to them a sure token of destruction, but to you of saluation and that of God. And 2. Thes. 1, 6. 7. &c. It is a righteous thinge with God to recompence trybulation to them that trouble you, (which what it is he declareth vers. 8. 9.) and to you which are troubled rest with vs: by which we see, that the sufferinges of the Saintes, shall not be in vayne, and that the vngodly shall not alwayes triumph, whatsoeuer they imagine or suppose.

Vers. 7. Teacheth vs in the daies of our distresse and heauinesse, not to conceale the same or keep it close, for then it wilbe as a fire to consume [Page] vs, but to laie it out to the Godly, that so from them we may receiue according to Gods good pleasure, instruction and comfort, and by doctrine and praier: according to Saint Iames his rule. Acknowledge your faultes one to another, and pray one for an other,. Iames 5. 16. Taking alwaies heed, that in this behalfe wee chuse such, as wil faithfully keepe thinges committed vnto them, & be able also to giue vs comfort by the knowledge and experiēce which they them selues haue had. 2. Cor. 1. 4. Least otherwise laying our afflictiōs before them that are vnskillfull, wee loose our labour, aud trifle out the time, or committing them to such as wil blase them abroade, we adde yet more affliction and griefe vnto our owne soules for want of circumspection and warines both in that and other great cases also.

Verse. 8. Teacheth vs, by questioning and demaundes (specially propounded vnto them that be able to instruct vs) to labour to attain to the knowledge of such thinges as we haue small, or no skil at all in, finally & aboue al the knowledg of Christ, for this is life euerlasting to knowe God, to bee the onely true God, and him, whom hee hath sent Iesus Christ. Iohn 17. 3. And by this meanes haue alwaies Gods Children, laboured to profite, as Iohn. 1. 38. 48. also Iohn. 14. 22. See also Exod. 13. 14. &c. Also Deut. 6. 20. and sundry other places. By which the Lord [Page] would seeme amongest other wayes allowed in his word to make this, whereby men might attayne to sound knowledge and ripe iudgement in his truth, and though we in the corruption of our nature, cast in our own waies, the stumbling blockes of feare, of shamefastnes, and sundry such like, to hinder vs in this case and course of godlinesse, yet we muste labor agayne to remooue them, and in holye boldnes to propound questions, yet none that are curious, but such as are good to edifie withall. Rom. 14. 1. 19.

Verse. 9. Teacheth vs, first if we know anye thing, the manifesting whereof maye tende to Gods glorye, and the good of his children, we should simply propound it, for God hath not gyuen men talents to the end, that they should lapp it vp in napkins, and digg & hide the same in the ground, as the vnprofitable seruaunt in the parable Math. 25. 25. Luke. 19. 20. Neither yet that in a proud conceit of their own estimation, because they alone would be counted wise, learned, &c. they should keepe it to them selues: but laye it out for aduauntage to them selues by increase of the same, and to Gods glory, who shall haue praise in their weldoing, and to the good of his children, who can not chuse, but reape profit thereby. Secondly, that howsoeuer we would that Christ should be glorious amongst others, and tenderly beloued of them, that yet we should also haue a care, that he might bee deare and [Page] precious in our eyes aboue the rest, and that we might (if it were possible) more vnfaynedly loue him than all others.

Vers. 10. 11. 12. And so on forwarde, till you come to the ende of the 15, wherin is contayned not onely a most large, but also a most excellent & true descriptiō, of the rare and wonderful graces in our sauiour christ, do teach vs: first to be in continuall loue & liking of him, yt hath by a maner of speech, such a world of spiritual wealth in him. In worldly things, the name of abundance, is argumēt sufficiēt inough, not only to cause vs to affect, but euen to striue to attayne the things that vnder yt color be set before vs. what a transgression shall this be, yt we shal not only haue aboundance, but infinit treasures, & that of good things, yea & of good things concerning eternal life, & we shal either with prophane persons, as if we were hogs or dogs, trample them vnder our feet, or with careles mē, make no account of thē, or with ignorante, dull, & heauy spirited persons not haue them in their due regard. It is amōgst others, the great sinne of this thankles generation, to despise Christ, many thinking it inough, if they can with the lippes of their tonges talke of him, but none striuing in a stedfast perswasion of a liuely faith, to feele him, & his merites effectually in their hartes, not only to the apprehension of eternall lyfe, but euen to the subduing of euill in them, & the fashioning of them to good, that Christ dwelling in thē by faith, the body might [Page] be dead because of sin, Rom, 8. 10. also 6. 6. & they beeing rooted & grounded in loue, they might be able to cōprehend wtal saints, what is yt breadth, & length, & depth, & height, & to know the loue of Christ, which passeth knowledge, yt we might be filled with al fulnes of God.Ephes. 3. 17. 18, &c. Oh yt it were in me, either with a solid mind, in deed to imbrace him self, or yt I had the tongs of al holy angels to propound him to others, that they might taste & see, how good the lord Iesus is. Secondly, yt in this large cōmendation, the lord hath not only prouided for the manifestation of the wonderful glory of his son, but also hath labored to stir vp ye heauines of the harts of his children, in setting him before vs, yt is so excellent, yea excellency it self, as also to take frō the wicked all excuse of ignorance, who can now alleadge nothing for themselues, such Christ is so plainly & certainly manifested vnto vs, yt euen all our senses, may after a sort, be euen as it were satisfied with him, and in some measure say, as Iohn saith: that which was from the beginning, which we haue hearde, which we haue seene with our eyes, which we haue looked vpon, and our hands haue handled of the word of life, &c. 1. Iohn 1. 1.

Ver. 16. Teacheth vs, that the faithful labor not only by demandes to increase their knowledge & faith, but yt there is a proceeding & growth in the same, ye yt more they heare of christ, yt more they are inflamed wt a loue & liking of him, & that to spare no labour, paines, or cost, euen to seek him, [Page] and find him also. See Psalm. 84. 6. 7. Rom. 1. 17. This is liuely set out, in the wise men that came to seeke & worship Christ. Math. 2. And in the queene of the south, that came from the vttermost partes of the earth, to heare the wisedome of Solomon. Math. 12. 42. But the people of this age are like the Israelites with manna, the more plenty they haue of it, the more & soner also they waxe weary of it, vpon so vnthankfull a nation hath the Lord bestowed his mercyes.

Vers. 17. Teacheth vs, to acquaynt Gods children, with all the good thinges made knowen to vs. See the like verse 9. of this chapter.

Verse. 18. Teacheth vs euery day more & more to feele the certaintye of our saluation in our selues, and the infallible testimonies and tokens of Gods loue towardes vs: which that we maye the better do, we are not so much to looke vppon our selues in our sinnes, for who is it, that shall not then distrust or dispayre rather, as to looke vpon the Lord, and that not onely in his eternall foresight, but also in his vnchaungeable loue, ther beeing not so much, as a shadow of turning in him. Iames. 1. 17. whose giftes and calling also are without repentaunce Rom. 11. 29. yea in the holy spirit of truth that he hath gyuen vs, which is the earnest of our inheritaunce. Ephes. 1. 14, and the pledge and earnest pennye of all the promises of God in our harts. 2. Corrint. 5. 5.

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CAP. 6. and the summe thereof.

Christ bearing witnes or yeelding, to the earnest affection an loue of the church towards him, doth highly commend, that her spirituall beauty, which is knowen & confessed by al to be in her ver: 1. 2. 3. 4. 5. 6. 7. He setteth out the earnest affection that he had to marrye her to himselfe. verse 8. and confirmeth her in [...] good will towardes him: first by here [...] ling verse 10. afterwardes by the commendation of such graces and [...] things, as he had cōmitted vnto her ver. 11. 12. 13. 14. 15. 16. 17. And las [...]y, by an assured promise made her of h [...] continuall presence and large liberali [...] towardes her, euen vntill the most de [...] red daye, wherein the marriage shall [...] solemnized and performed vers. 18. 19.

1 THou art beautifull (my loue [...] Tirtzah: comely as Ierusalem terrible as an armye with man ensignes.

2 Turne thine eyes ouer [...] mee, that they may lift mee [...] [Page] thine heare is like the flocke of Goates, which looke downe from Gilead.

3 Thy teeth are like a flocke of sheepe, which go vp from the washing, all which bring out twinnes, and there is none barren amongest them.

4 Thy temples betweene thy lockes, are as a peece of a Pomegranate.

5 Though there be threescore Queenes, and foure scoore concubins, & no number of the damsels.

6 Yet my doue that is alone, my perfect one, she that is the onelye daughter of her mother, euen that cleane one, to her that bare her, so soone as the damsels saw her, they called her blessed, euen the Queenes & the concubins praised her, saying,

7 Who is she, that is looked for, as the morning, faire as the moone, pure as the sunne, and terrible as an army with many ensignes.

8 I came downe, to the fayre dressed garden, to behold the greene plants of the valley, to see whether the vyne flourished, and the Pomegranats budded.

9 Whē I perceiued not these things, my soule set me vpō the chariots of my free people, so that I said

10 Returne return (O Shulamite) return, returne, that we maye behold thee. What shall you see in that Shulamite? Euen as a company of tentes.

11 O how beautifull are thy feet, with these shewes, Oh thou daughter of the Prince: The ioynts of thy thyes are like iewels, the worke of the hande like a cunning workman.

[Page] 12 Thy nauell is as a round cup, it shal not want liquor: thy belly is as a heape of wheat compassed about with lilies.

13 Thy two brestes are like two yong roes, that are the twins of a roebucke.

14 Thy necke is like a towre of Iuorye, thine eyes are like the fish pooles, in Heshbon, by the gate of Batherabbin: thy nose is like the towre of Lebanon, that looketh vpon the face of Damasec.

15 Thy head vpon thee, is as Carmell: and the bush of thy head, is as purple the king may be tyed in the rafters.

19 How fayre art thou? And how pleasaunt art thou (O my my loue,) in these pleasures.

17 This thy stature is like a palme tree, and thy brestes like clusters.

18 I sayd I will goe vp into the Palme tree, I will take hold of her bowes: thy brestes shall now be like the clusters of the vine, and the sauour of thy nostrils like apples.

19 And the roofe of thy mouth like the best wine, which goeth streight to my welbeloued and causeth the lippes of the auncient to speake.

AS in the former chapter, and specially towards the end thereof,Con. the church had very highly commended Christe her head and spouse, and that not only to stir vp others, in soundnesse of loue to imbrace him that was [Page] so excellent, but also to rais vp, and increase the feruency of her affection towarde him: so in this chapter, Christe againe on the other side, doth likewise notably praise her, not onely thereby to expresse his harty goodwill towardes her, and to let her vnderstand, that no loue or commendation bestowed vppon him is lost, but that it shalbe required to the full: but also to drawe on others in a sounde minde to ioyne them selues vnto her, whome hee both so tenderly loueth, and highly magnifieth.

In this chapter (wherein Christe comforteth and confirmeth the Church, being tossed too and fro with doubtings,Diuis. least Christ for his vnkindenesse, should vtterly depart frō hir, & running vp and down to seeke her head and spouse: In this 1 chapter I say, ther are are three especiall points propounded vnto vs. In the first, because in the other chapter the church was full of mourning, griefe and sicknes, for her negligence and carelesnesse towardes him, hee comforteth her and assureth her, that notwithstanding the same, she is and shall be as deare vnto him, as euer shee was before: which thing also that shee mighte be the better perswaded of, he doth yeelde her a large and vnfained commendation, and this is 2 contained in the seuen first verses. In the second he setteth out the earnest and vehement desire he had, to haue the mariage betweene him and the church finished, and this is comprised in one [Page] verse onely, to wit, the eight verse. In the thirde part, he declareth his good will and harty affection towardes the Churche, by a notable commendacion of her, promising as it were, his continuall presence and aboade with her, euen vntill the day of marriage, so that she shall not need any more to bee discomforted by his departure, from verse 9. to the end of the chapter. In which third part notwithstanding, Christ propoūdeth foure speciall thinges. The first is, that Christe declareth what councell hee tooke when he perceiued, that that time of the marriage, which was hoped and looked for was not yet come, Verse 9. Secondly, hee earnestlye calleth the Church to come back againe, and to return vnto him, she in her seeking, hauing as it were, ouergone him.

Verse 10 Thirdly, there is a notable description 3 of the former beauty, and gorgeousnesse of the church. verse. 11. 12. 13. 14. 15. 16. 17. And lastlye a promise made to the churche, for the faithfull and assured performance of all duties towards her, vntill the mariage shal be fully consummate and ended ver. 18. 19. And this much beeing sayde, both for the connexion and diuision of the chapter, into his cheefe partes & members, we come nowe to the sense of the wordes of the text, as they lye.

Vers. 1. Thou art beautifull my loue. Christ meeting with the church that laboured and sought [Page] to finde him, doth after the maner of louers, bewraying his great affections, maruailously commend the Churche, for her excelent beutie: All which things, as they must be spiritually vnderstood, so wee must know, that all the glory she-hath, how great or how litle soeuer yt bee, shee hath it from Christ her spouse. So that he doth nothing as it were, but commend his own graces in her, & yet these thinges are not deliuered without cause, whether we respecte Christ, or ye Church it selfe or others. If we respect Christ, it propoundeth vnto vs, the manifestation of his vnfained and continual loue towards the church if we regarde others, it is done to make them in loue and lykinge towardes the Churche, which Christ himselfe loueth so tenderly, and so highly commendeth: if we respect the Church, it is don for her comfort. q. d. Thinck not that that goodly beuty of thine is decaied, or that I haue caste from mee thy loue and lyking, by reason of thy former discurtesies and negligences, I am not so scornefull and dysdainfull, as to thincke thee deformed for that spottes sake, thou hast sufficiently washed it a waye, with thy teares and repentaunce. Wherefore as I said before, chap. 4 1. 2. &c. So euen nowe I affirme the same still, thy fauoure and beutie is moste acceptable and delightfull to mee. And Christe doubleth this, because it is hard for the Church, and [Page] the members thereof, to beleeue the Worde at the first, and specially the worde of promise, and then chiefely, when wee regarde our euill dealing with the Lorde, and oure multiplying of it againste him. As tyrtzah. It is the name of a moste pleasaunt Citie in the coastes of Israell, scituated vppon the riuer Euphrates, where, after that the kingdome of Israell was rent from the house of Dauid, Hieroboam placed as it shoulde seeme, his kingly pallace. Of this Citie you maye reade 1. Kinges. 14. 17. also 15. 21. and 16. 6. &c. Neither doubt I, but that it had the name giuen it of pleasauntnes (beeing deriued of a worde that signifieth to accept or like of) because it did by the pleasauntnes and beutie thereof, drawe all men as it were to the lykinge thereof. Comely as Ierusalem. For the beautie and glorye of this Cytie, besides that wee haue the commendation of the word, it being called therin, the praise of the worlde, Isaiah. 62. 7. See also Psalm. 122. 3. Yt did euen as forraine wryters recorde, not onelie in beautie and comelynesse contende with the Cytties of the East, but as somme of them doe report, was the moste famouse of them all. See PLINIE lib, 5 CAP. 14. Thus wee see the pleasauntnes, Gorgeousnes and bewty of the Church set out vnto vs by earthlye similytudes. And though it bee true in deed, yt none of these can sufficiently [Page] declare the same vnto vs, yet we may perceiue, that the Scripture hath taken not only the most excellent thinges of the lands of Iudah and Israel, but of the whole world to set forth thesame vnto vs, that so vnder these earthly resemblaunces, he might the better make vs, (who are very grosse and dull) to conceiue of heauenly and spirituall thinges. It followeth. Terrible is an army with many ensignes. One woulde thinke, that this should be no great commendation, speciallye sith resembling the church to a woman, neither doth it agree to that sexe, neither is it prayseworthy in them (as some suppose) to strike terror into others. But we say, first euen for womā kinde, that it is, and shall be no small commendation vnto them. If with their grauitye and maiesty, they strike terror and fear, into impure fellowes, euen by sobriety and seuerity of countenaunce, driuing suche from them, as woulde make them disloyall to their husbands. Which thing also, maye notably agree to the Churche, in a double respect, to witte, firste, when as in respect of her excellente maiestye, shee so terrifieth her aduersaries, especiallye false teachers, who woulde defile her with corrupt doctrine, that they dare not so muche, as touche her, otherwise or further, then as GOD permitteth and appoynteth: Secondly, when as in regard of her disobedient children, she woundeth them by the worde and Discipline for a while, [Page] that by repentaunce they may bee healed and holpen for euer, against the subtilty of Sathan, and the strength of sinne, shee not striking them thereby, to confounde them no more then God doth strike his children, by his roddes to ouerthrowe them for euer, but to reconcile them to their eternal comfort & saluation. Neither doth the Lord meane this onely, by resembling his church to armies with many ensignes, but also to set out vnto vs thereby the good order & inuincible force of the same. For euen as in greate armies, the more good militarye orders there are established and practised, & holye courses kept, the greater is their glory and comlinesse, and the more do they flourish & prosper: euen so is it with the church. And as it is an impossible thing to preuayle vppon an army, consisting of innumerable and valiant people, so is it as hard yea, altogether impossible, to preuayle againste the Churche, sithe it is of suche strength, power and fayth, as, though it may bee assaulted, yet it can neuer be ouercome. See the like phrase to this, vers. 7. of this chapter.

Verse. 2 Turne thine eyes ouer againste mee. That is, looke vppon mee aud regarde mee, q. d. Though thou bee past, yet turne thine eyes backe againe, that thou maiest beholde mee, That they may lift mee vp, that is, that so I maye receyue comfort in the sighte of thee. Thus Christe speaketh to the churche, [Page] that hee mighte giue her to vnderstande, that he would render to her like for like. She had twise before declared, that shee was as it were faint and sick thorow loue, for which purpose see chap. 2. 5. & also chap. 5. 7. The very like strength and power of loue, to be in him towards her, doth here Christ declare, both that so she might know there was no loue loste: and also that she might be cōforted, in the heauines she was in. I know that others do otherwise turne this parte of the verse: as thus: Turne awaye thine eyes, from me, for they are stronger than I, or they ouercome me, giuing also this sense, that christ wold haue the church, to caste her eye from him because he could hardly keepe himselfe from shewing againe most manifest tokens of his loue &c. But the other in my minde is most simple and plaine, not onely agreeing best with the circumstaunces and occasion of the place, and purpose of Christ, but also standing well with the meaning of the Hebrue worde, which maye and doth as wel signifie to turne to, as to turne from, and in this verse rather to turne to, because afterwardes in this chapter also verse. 10. The Lord calleth the Church vnto him. This is then the meaning, that I take this first part of the verse, to containe in it, the wordes of comfort and consolation. q. d. bee of good comfort, and in an assured fayth looke vp to me, yt so I my self also whoe am in some sorte caste downe with thy [Page] heauines, may receiue both comfort and glorye by thy faith and conuersion for no doubt but sith ther is so great & straight a coniunction betwixt Christ & his church, as the apostle speaketh of 1 Cor. 12. 12. There is also a sympathy & fellowlike feeling, or suffering together as it were, Christe beeing seased with sadnesse (as a man would say) in the greefe of the church, and reioycing again in the gladsomnesse and ioy thereof. Thine haire is like the flocke of goates, which looke downe from Gilead. This is alreadye expounded before, chapter 4. 1. Spirituallye by this may bee meant, either the multitude of beleeuers, or the aboundance of Gods graces bestowed vpon the church: or else he meaneth that the beauty of the church, is stayed and sure, and cannot decay by any infirmity of hir own, because it is whollye stayed and vphelde, by the grace and power of Christ. For as it coulde not fall out otherwise, but that the flockes in Gilead, must thriue and prosper: so it could not otherwise bee, but that the church, and graces of God in the same, must needes continue and increase, because it is vnderpropped and nourished, with the aboundaunte blessinges of Christe, the heade and husbande thereof.

Verse 3 Thy teeth are like a Flocke of Sheepe, which goe vp from the washing, that is, white, pure and clean: All which bring out Twinnes, That is, [Page] they are also euen & equall, as commonly twins are: And there is none barren amongest them. He meaneth that they were all full, and none wanting as I take it: for as teeth aunswearing euenly one to an other, as in respect of the vpper and nether iawe is comely: and as when either inche one iawe or in the other, one standeth not further out then an other, but all are of an equal height or euennes, it is some beuty many times to yt countenance, so was it in the church. See al this expounded before chapter 4. verse. 2. where Christe speaketh euen the same thinges of the church, vsing it here, not as a vaine or idle repetition, but as hauing regarde to the church, and that in a double consideration. The first is, to shew her, that notwithstanding her offence hee loueth her still as before, which also causeth him to vse the same wordes here that there. Secondly, because he knew how hard a thing it was for the church, to beleeue the promises, and therfore for the strengthening of her weaknesse, he doubbleth them and trebleth them, as you woulde say.

Verse. 4. Thy temples, vz, of thy head, betweene thy lockes, he speaketh of the church, according to the manner of women, who were wont to laye their lockes out, yet so that their temples notwithstanding the same, and the beauty thereof, might be seene. Are as a peece of pomegranate, that is, of a ruddy and beautifull colour, and that [Page] so as no doubt, but there was holines and chastity meant vnder the same. All this is expounded before chap. 4. 3.

Verse. 5. Though there be threscore Queenes. As before Christ had commended the church, for singular beautye in her selfe, so now hee proceedeth to commend her, by comparing her with others: q. d. put the case that euen there were innumerable Queenes, for he putteth a number certaine for an vncertaine, and those moste fayre and beautiful, as Queenes were wont to be chosen in that respect. See Hester 2. 2. 3. 4. And fourescore concubines, that is, innumerable, a certaine number for an vncertaine as before. The Hebrue worde turned here concubines, doth as the learned note, somtimes signifie wyues, thogh not iust and lawfull wyues, which were maried without any solemnity, or betrothing of matrymony. And no doubt but he speaketh this according to the corrupt custome, both of the age wherein he liued, and of former and subsequent times also, manye taking it as a thing lawfull, (whereas it was indeed altogether wicked and vngodly) not only to haue many wyues, but concubines also, as we maye see by the continuall practise of the fathers expressed in the worde, though not commended, but condemned therein rather, as Malach. 2. 15. Some maruaile why Solomon mentioneth onelye threscoore Queenes and fourescoore concubines, whereas 1. Kin. 11. 3. [...] [Page] It is sayde that he had seuen hundreth Wyues that were queenes, & three hundred concubines, wherevnto though we might aunswere, as some learned men do, namely that it is likelye that he wrote this, before he burst foorth to take so infinit number as it were, yet me thinketh the more plaine sense is as before, that he putteth a number certaine for an vncertaine, which is not onely vsuall in other scriptures, but euē in this book also, chap. 3. 7. where he maketh mention of threescore mightye men of Israell, that stand about Salomons bed. Some allegorize here one way, some an other. Some think that by the queenes, there is ment the famous peoples of the world, and mightye congregations, and by the concubines, such as be lesse famous: but me thinketh heere, that the plaine litterall sense is the best. And no number of the damsels: q. d. Suppose that they and their maides of honour attending vpon them, were as a man woulde saye, without number or innumerable: yet shoulde they not be able to match the church for beautye, comelines & glory, but shoulde euen of their owne accord, giue her place before them all, Queenes, concubines, waiting gentlewomen, and al other whatsoeuer.

Vers. 6. Yet my doue that is alone. In what sense the church is compared to a Doue, hath been oftentimes declared before. chap. 2. 14. & chap. 5. 1 so yt we shall not need to stand vpō it here. She [Page] is sayd to be alone, or as we say in our speech, an odde one, both because she was chosen by God, out of all the people and nations of the worlde, and was most deare vnto him: and also because compared with other, none of them coulde come nigh her to match with her. My perfect one. See this expounded cha. 5. 1. She that is the onely daughter of her mother. An other title attributed to the church, by which the holye Ghoste meaneth both that shee was moste tenderly beloued, as onely children are. See Iudg. 11. 34. Luke. 8. 42. and also that shee had or shoulde haue, a moste rich and precious portion, as the onelye childe or heyre of her mother: all this muste bee spiritually vnderstood, the meaning whereof is, that so long as the church remayneth here vppon the earth, and is not gathered into her husbands house, shee cleaneth whollye to her mother, that is the heauenlye Hierusalem. Galath. 4. 26. by meanes wereof shee glittereth with such exceeding great glorye, that the worlde wondereth at her, for the heauenlye gyftes and spirituall excellency, that God hath bestowed vppon her. See Deut. 4, 6. Euen that cleane one, to her that bare her. An other title attributed to the Churche, the commendation thereof, to witte that shee is Cleane, or as some reade it Pure, others elect, all which tende to one thing, shee hauing not these, or anye of these graces from her selfe, or of her selfe, but off and from the Lorde. [Page] So soone as the damsels saw her. He meaneth by this speech, that the beautye of the church was excellent, for euen at the first sight and beholding, they were constrayned to confesse her, to be the most excellent and beautiful of the world. They called her blessed, that is, they accounted her as indued with rare and wonderfull graces, euen for the thinges which they sawe at the firste sight and blushe in her. See for the phrase Luk. 1. 48. Euen the Queenes, and the concubines, vz, mentioned before verse 5. Praysed her, vz, for the excellent partes that were in her q. d. high and low, mighty, and meane, of honorable estate and base condition, were constrayned to cōmend her, and therfore shee must needes be more excellent that was praysed of them al. Saying. Now he sheweth what forme they vsed or shoulde vse, in the commendation of the church.

Vers. 7. Who is she. They propound this question, not so much as though they eyther doubted, or were ignoraunt, what shee was, as by that maner of speech, the rather to note her excellencye. See the like demaund, Psalm. 24. 8. Also Psal. 77. 13. where they demand thus, who is so great a god, as our god? q. d. She is so beautiful & glorious, yt we know not what to resemble her vnto. That is loked for as the morning. Vnder this maner of speech, the holy Ghost, doth not onely note, the earnest desire of the faithfull, to see and beholde the glory of the church, but also her great glory [Page] it selfe, which is inlarged not only because it is desired, yea greatly wished and looked for, euen as watch men looke for the day breake, of which see Psal. 130. 6. but also because it is resembled to the morning, which, as we know by experience, is not onelye freshe and comfortable, but glorious also and beautifull, as in respect of the liuelye and cleare colours thereof, and deth as a man woulde saye, more and more increase in light, in which respect also it is to bee marked, that shee is not resembled, neither to the night, nor to the dawning of the day, or day breake, but euen to the glorye and beauty of the morning it selfe. Fayre as the moone, vz, in her full, or moste glorious shew, at which time shee seemeth a very beautifull and fayre creature indeed. Pure as the sunne, He meaneth not onely simply, and of it selfe, as the sunne hath not her light from any other, but glorious also and full of wonderful maiesty: so in Christes transfiguration it is sayde, that his face did shine as the sunne. Math. 17. 2. and Reuel. 1. 16. it is sayd, that his face shonne, as ye sun shineth in his strength. In a word vnder these speeches, the holy Ghost woulde not onely note the growth of ye church, by comparing it to the morning, but the excellency & glory of it, by resembling it to the moone, yea to the sunne, the most excellent and glorious of all the heauenlye creatures that we doe beholde. And terrible as an armie with many ensignes. This is largelye expounded [Page] before in the first verse of this chapter. Ver. 8. I came down to the fair dressed gardē. Many turn it the garden of nuts, with what reason let thē see. This rather standeth both wt the etimology of ye hebrue word (as good expositors note) & also more agreeth with the circumstance of the place, because afterwardes he mentioneth vines pōgranates & such like, with which mē are wōt to plant their gardens, & not wt nut trees, which besides yt they are cēmō, & euery wher to be had are of no precious accoāt or estimation. I omit ye mistical reasons yt the iewes alledge, why they thēselues shold be cōpared to nuts, as ful of childish toyes and conceites. No doubt but for the clearing of the sense, this is to bee noted, as before, that heere beginning the seconde parte of the chapter, in which Christe laboureth to comfort his church, he sayth, that he did not of lothsomnesse or wrath, depart from her, but rather of a very earnest desire that he had to finish ye same most holy mariage, & that therefore indeede hee went away for a while, yt so he might be ye more assured of the time. And in yt he resembleth the church to a fayre dressed garden: he speaketh after the maner of mē, who in ye beginning of ye spring prune, purge & dresse ther gardens, & orchards, yt so it may bear more fruit: & when he saith, he cāe down to the same, he speaketh yt also according to ye maner of men, who in the summer time come to see how their hādy works thriue and prosper: so yt al is as much q. d. Thou shouldest not haue [Page] bin dismaide. (O church) y• I departed frō thee, for therin I dealt but with thee, as good gardeners & vine-dressers deal wt their orchards, gardens & vineyards, who cōming (perhaps before yt time of fruit) to look for fruit & finding none, depart, not for euer, but til another more conuentēt season, when they may receiue fruit. And besides yt this agreeth wel wt christs purpose. q. d. think not not yt I wil any more lose my labour & cost, bestowed vpō thee, then owners of their gardēs & orchards, ye words folowing also in this ver. do help to strengthen & vphold this sense. To behold the green plants of the vally, yt is, things newly plā ted & set, & to see also how they did thriue & grow & he vseth ye word vally, which in ye hebrue tong, signifieth both a riuer & a brooke, & a vally also, thorow which a riuer or brook, did or might run because men commōly plant ther, as which they take to be more plētiful & fruitful. To see whither the vine florished, & the pomgranates budded. By 2. wordes he meaneth one thing, namely, yt as men look not onely to see the growth of their grifts & plants: but also their fruits, whither they were then ripe: so he did wait, whether yt time appointed for ye mariage were come, wherof also he had forerunning signes, euen as the flourishing of ye vine, & budding of pomgranates, were tokens of ye spring past, & of the sommer comming on. See for this purpose cap. 7. 3. of this book. Which order & course our sauior him self obserueth, Mat. 24. 32. see also for this end & purpose. Isa. 5. 1. 2 [Page] Vers. 9 When I perceiued not these thinges. Vz. The Vine to flowrish, the Pomgranate to bud, &c. Which are mentioned ver. 8. meaning therby, that when he perceiued the time of the mariage was not yet come, as men know y• summer is not come, when these thinges sprout not out: to which also may be added, that when hee perceiued, howe greeuously the churche tooke his absence then. My soule, my louing affection and tender hart: for now hee goeth about to declare, what councell hee tooke, when he perceiued that the long looked for time of mariage was not yet come, namely that he made great hast backe againe as it were, to comfort his Church, which he expresseth by the metaphors following. Set mee vpon the chariots, that is, yeelded mee good and sure meanes to bee caried: neither doth hee onely note hereby, the meanes of his comming to the Churche, but in the wordes following, the speede that he made. Of my free people. q. d. As they they that be willing and free hearted people, do the things that they doe cheerefully, and therefore also with more expedition and speede then others: so came I cheerefully, and with a readye minde, after I had once resolued vppon the matter, to see & comfort the churche, for this free harted and willing people, see. Psal. 110. 3 I know other giue other sences of these words, but me thinketh this is moste plaine and simple. So that I sayd. As before hee had declared his [Page] purpose and resolution of his returning to the church, to the great comfort of the same: so now hee sheweth what hee spake when hee came to her.

Verse. 10 Returne, returne. These are the wordes of Christe vnto the Churche, who in seeking of him, had as a man wold sai, gone beyond him. And this calling of her backe again, is expressed vnto vs vnder the similitude of an earthly man, who as it were a farre off, whooteth and shouteth euen as lowd as he can, by wordes and speech, to bring such back, as wander out of the right way. O Shulamite. No doubt but vnder this terme, hee meaneth the church: which some thinke signifieth, made moste perfect, thorough the eternall purpose and calling of her, by God to himselfe. Me thinketh also it may be deriued of Salem, by which name Hierusalem was called in former time as appeareth. See Psal. 76. 2. Gens. 14. 18. Heb. 7. 7. 1. 2. and though perhaps it may rather bee sayde Schelemite, than Schulamite, yet it may be of another forme, as in the scripture we reade Schunanite of Schomem. 2. King. 4. 8. 12. And the rather I would referre it to Hierusalem, because that worde is often vsed in the scripture for the church it self. Returne, returne. This is no vayne repetition, but profitable to expresse Christes earnestnesse and vehement loue twardes the Churche, and the saluation thereof, as also to note, howe hardly, [Page] euen ye church it selfe is reclaimed from straiyng, yt must haue so many & so earnest cals to pul her back. That we may behold thee. Christ speaketh this in his owne name, & the name of his friends whom he had mentioned verse. 9. before: for hee woulde haue them also to bee partakers, of the beauty and glory of the church, this beeing spoken also according to earthlye customes, as the bridegrome hath his friends, whō he wold make partakers of the glory of his Bryde, so the bryd hath hers, whō she would be glad to haue beholders of hir excellency & glorye likewise. The brydes friends may be sayd to be all yt sound particular mēbers of the church whom shee woulde gladly haue not onely to behold, but to be partakers of the maiestye and magnificence of Christ her head and spouse. The Bridgromes friendes maye be sayde to bee the same, not that they are friendes to Christe or his churche of nature, but by grace, whome he would haue to beholde the infinite riches, and inward beauty of his church, that they might in the holy loue of the same, liue and dye therein. Others thinke the friendes of Christ to be the holy angels, but me thinketh the former shoulde bee better, because Christe saith Iohn. 15. 14. 15. that the faithful are his friends. What shall you see in that Shulamite? Christ turneth his speech vnto his friendes, by asking of whom this question, he mindeth not to bewraye in him selfe anye ignoraunce, or doubting of the great graces, that were to bee founde in the [Page] Church: but the rather thereby to stirre them vp, to bee faythfull beholders and witnesses of that great glorye, which is in the church, and which hee coulde not otherwise expresse, but by a wondrous demaund made of it. See verse 7. of this chapter. Euen as a company of tentes. It is an aunsweare to the former question: which whether Christ make or his friendes, we will not stand much vpon, though we rather thincke, that as Christe propounded the question, so hee was beste able for his skill, as beeing best acquainted with the graces of the church, and readiest also for his good will to aunsweare, and satisfie the same. The meaning is to set out the excellent order, glory, and power of the church, comparing the same to a comelye order of pitching of tents, & innumerable & inuincible people in the same: others turne it as ye company of Mahanaim: q. d. you see how glorious the church it selfe is, by yt which hath beene spoken before, but if you woulde beholde with what a notable troupe it is accōpanied, you shall doe well to cal to mind that notable number, and that same ioyful day also, wherin the people returning to Dauid did receiue him with ye great ioye & cōfort of them all, as he did comfortably entertaine them, and all this was done at Mahanaim, as appeareth 2. Samuel. 19. but I leaue it to the godlye to approue, whether hee liketh and listeth to receiue: in truth they both tend to one end.

Verse 11. Oh howe beautifull are thy feete! [Page] Christ reioyceth at this comming of the church, nigh vnto him, and his approching to her, euen as one, tht would say to his freend, whome her hath not seen of a long season. O howe good and excellent are these feete of thine, that broughte vs now at the length to the beholding one of another. For the phrase, see Isai. 52. 7. also Rom. 10. 15. And heere hee beginneth in a liuely descriptiō to commend the church, in euery particular member, euen as a man woulde say, from the sole of the foote, to the top of the heade. With these shewes, which thou meanest, and which no doubt Christe as a loue-token bestowed vppon her. This may be referred, eyther to the ministers of the word, or else to the sound affections of the Church, which are sometimes signified by Feete. as Eccles. 4. 17. or to the good workes, which the thurch is inabled to perform through Christe. O thou Daughter of the Prince, That is, thou most noble and excellent Damosel, who art as it were sprong from a moste famous and honourable stocke: Thus Christ compareth the churche to suche, because suche eyther are or shoulde bee according to their highe place, more excellent, then those of more base condition. And thus wee see, that the Church is thorough Christe become the Daughter of God almighty, who gouerneth the whole earth, and who maketh her famous, noble and glorious, by the giftes and graces of his holye spirite bestowed [Page] vppon her. The ioynts of thy thies. From ye feet he ascendeth vpward, meaning as it may appeare by that which followeth, that they were very cunningly and artificially made. We muste imagine heere nothinge but spirituall, namely, that there was & is a most cunning framing and making of the whole churche, and all the partes of the same, euery part hauing in it, comelinesse, beauty, glorye, strength, Other turne it thus: the compassing of thy thyes, Meaning therby ye girdle wherwith she was girded, which they did vse to weare in old time, lower by much then we do, euen vpon their thighes, as it should seeme, Psal. 45. 3. Or about the Loyns, as Math. 3. 4. But I thinke that the former (so it bee soberly and chastly read and regarded,) is better and commeth neerer to the purpose of Christe, who maketh heere as it were a speciall enumeration or recital of ye parts of the church, Are like Iewelles, That is, very fine and costly: if wee reade it as referring it to the girdle, which in deed Brydes were wont, and are yet accustomed to weare, very sumptuous and fine: otherwise neat and comely, if we referre it to the thighs, The worke of the hand of a cunning workman. This is added to note the excellencye: q. d. moste workmanly or cunninglye made, euen like vnto iewelles that haue the moste cunninge and curious workmanshippe bestowed vppon them that canne bee. Some vnderstande [Page] this of that spirituall begettinge of children, which the churche continuallye bringeth foorth vnto Christe by the ministery of the worde, and working of the spirite, but I rather referre it to the strength, beauty, & comlinesse of ye church it selfe, & the particuler members thereof.

Verse, 12 Thy nauell is as a round cup. That is very comely and bewtiful to the shew, as we see globe glasses, or stāding cups, made after yt fashiō are. It shall not want liquor. q. d. it shal alwaies be plentifull as a cup yt is full to the top, see Psal. 23. 5. Some read it thus, Let not the liquor therof fail, as though in earnest affection he had cried out or wished rather, yt the womb of ye church compared to a round cup (in which similitude he persisteth stil) might neuer haue bin decaied, or consumed rather, but might alwaies haue bene as the pors widowes pitcher of oyle mentioned 1. King. 4. 2. 3. But mee thinketh the other is more simple. Thy belly is as a heap of wheate, that is, most fruitful & aboundant, hauing great store like a wheat heape. Compassed about with lillies: q. d. Besides yt it is fruitfull, it smelleth well and is most sweete, as those places and things are, yt are beset with Lillies. There is ment vnder all this, the great fruitfulnesse of the churche, and ye plenty of Gods graces vpon the same, furnishing it, not onelye with aboundance of waters, which in those hot cuntries were much drunke and very scarse, but euen with aboundaunce of verye [Page] necessary and sweete foode, meant by wheat set about with lillies: all which Christ setteth forth here, not only to expresse his own loue towards the church, but as we haue sayd before, to draw on other men to do the like.

Verse 13. Thy two breastes are like two young roes, that is, fresh and lusty, whose milke is not consumed with age or yeares. That are the Twins of a roebuck. that is, they are equall, and euen one of them is not greater then another. Equalitye in womens breastes, that is to say, when one of them exceedeth not another in greatnesse, is a thing much set by amonst men, and it is a comlinesse to women them selues: let vs remooue hence all earthly thoughtes, and applye this humain similitude, to spirituall thinges. See the words of this vers also expounded before, cap. 4. 5. wher ther is but very litle differēce in words. & in sense none at al, Christ vsing yt same ther as here, in the cōmendation of his church, sauing yt he descendeth frō yt highest to the lowest parts, whereas here keeping another course, he ascendeth from the lowest to the highest.

Ver. 14. Thy neck is like a tower of iuory. By cō paring it to a tower, he meaneth yt it was straite & vpright: & by saying it was of iuory, he meneth yt it was most white, & pure. Before cha. 4. ver. 4 he cōpared it to the towre of Dauid built for defēce, ther cōmēding it for ye strēgth therof, & here resēbling it to iuory, be cōmēdeth ye beauty of it. [Page] Some vnderstand hereby the Preachers of the word, who indeed are aloft in the church, and are in the same insteed of watch towres, or towres of defence, they beeing of notable equalitie, and wonderfull concorde among them selues, in whose doctrine also, there is nothing but that, which is vpright and euen, nothing but that which is well polished, and nothing but that which is sweet and pleasaunt. Some think, that amongest other notable workes which Solomon made, he builded a towre of Iuory, and that hee shoulde resemble the church thereto in this verse. But for as much as yt standeth, vppon no ground of the word, and it seemeth in reason impossible, for where shoulde men prouide so much iuorye, I rather approoue of the former sense. Thine eyes are like the fishpooles in Heshbon, by the gate of Bathrabbin. In that he resembleth the eyes of the church, to fishpooles, yea to the the fishpooles in Heshbon, he doth not onely note out the pleasauntnesse of the same, as in respect of the colour and beautye, but also commendeth them for the necessarye vse of them, euen as fishpondes or pleasaunt waters were in those hot and drye countries. For Heshbon was a citie beyonde Iorden, in the country of Sihon king of the Amorites, wherein Sihon him selfe raygned as appeareth. Iosh. 9. 10. Also Iosh. 13. 10. 21. And in that he addeth by the gate of Bathrabbin, which should seeme to be some of the gates of Heshbon. [Page] and is put downe for the more certaintye of the thing, I suppose that thereby hee meanethe the multitude that shoulde repayre to the church, euen as great numbers came to these fish pondes, which yet I am more confirmed in, because hee vseth the worde gate, alluding no doubt to the custome vsed in those dayes both of the Iudges and people, who did sit in the gates, and repayred thither for iudgement, as appeareth in many places of scripture. Others read it otherwise, but for as much as in other places of this chapter, and namely vers. 1, he resembleth the church to certaine beautifull places, yea and in the ende of this verse also he doth the like, I see no reason, why we shoulde leaue this reading or sense, specially seeing it is very [...] for the place, and standeth wel with the proportion of fayth. Some vnderstand by the eies and fishpondes, the Doctors of the church, who are sayde to be eyes, because they looke to the guiding and conducting of the rest, and fishpondes, to whome people may repayre to fetch aboundaunce of water, yea who shoulde bring out of their treasures, both olde and new thinges. See math. 13. 52. Thy nose is like the tower of Lebanon. By the tower of Lebanon, I suppose hee meaneth that towre that Salomon built in that house, which he builded in the forrest of Lebanon, of which we reade a large description. 1. King, 7. 2. 3, &c. And the nose of the church is compared vnto that towre, because it [Page] was fayre and beautiful as it: because also it was straight, and of equall proportion, like the towre for straightnes: and good proportion in noses, is a good grace of comelines, euen to the countenaunce, That looketh vpon the face of Damasec. He meaneth not as some haue fantastically imagyned, that from Solomons towre, men might behold the citye of Damascus in Syria, but that Lebanon it selfe, and therfore the house & towre builded there, lay as it were ouer against Damasec, or Damascus, the holy Ghost vsing this discription heere not so much for anye misterye, as some imagine, and specially the Iewish rabbins, as to note the certainty of the former things, vz, that he speaketh not of an vncertaine, or of an vnknown thing, for Lebanon, Damascus, and other places, were of common fame and notice. By the nose, some vnderstande as before by the eyes, the ministers of the word: which we should not think straunge, because that they are resembled to these sundry thinges, by reason of sundry parts of their offices, as beeing eyes to looke to them, noses, euen after a sort, to smell and prouide for them, sweete and pleasaunt thinges, &c. And one thing more is to be marked here, that in these commendations & praises attributed to the church, the holy Ghost chose to compare and resemble her, by suche places of the lande of Iuda and Israell, as had some excellent and notable thing in them, that so the comparisons expressing [Page] her beauty, might be the more excellent, and her glorye resembled by the same, the greater: and therefore also we should not thinke them either hard or straunge: to which also we may add, that euen to this ende likewise, he taketh vppon and laieth out the affections of louers, who chose for the expressing of their affections, towardes their louers and friendes, great and excellent things, as who would say, that they are of mind, that the beauty & good qualities of such as they affect, can neuer be sufficientlye commended or set foorth.

Vers. 15. Thy head vpon thee, that is, that which is vppon thy head, meaning thereby, either the hayre of the head, or some kind of precious tyre or ornament, worne vpon the head. is as Carmell. This was the name of a very high mountaine in Phenicia. Now because that this was moste fruitfull (for the worde commonly is taken for a place full of pastures, set also with trees, whereof it is lykely too, that this place had his name) hee doth therefore resemble the heade of the Church, (which indeed properly is Christe him selfe, Ephes. 1. 22): or it maye bee heere vsed, for the graces, wherewith hee hath adorned the Church, to Carmell: which as it is excellent for the heyght, so are the graces bestowed vppon the Church: and as it is a verye fruitefull and plentifull place, so are the graces of God [Page] in great aboundaunce powred foorth vppon the church. Others read it thus, is as scarlet, meaning costly and full of maiesty, as that colour is, but mee thinketh the other should bee more simple, both because Christe had compared the church to places before, and also because immediately after hee maketh mention of purple, which some thincke doth not much differ from scarlet, many affirming scarlet, to be a kinde of purple, in which respect also they reconcile the Euangelistes: Math. Affirming chap. 27. 28. that they put vpon Christ a scarlet robe, & Iohn chap. 19. 2. as also Mar. 15. 17. calling it a purple, or a purple garment. And the bush of thy head is as purple, that is costly and deare, as which did not belong to anye, but mightye men and Magistrats, see Luk. 16. 19. also Daniel. 5. 16. which no doubt also they did wear as an attyre of great comelinesse and beauty. By bush or lockes of the head. the holye Ghoste meaneth the multitude or number of faithfull and beleeuing people, as by resembling the same vnto purple, hee meaneth the glory and comelinesse thereof, when they are decked with the ritches of Gods graces. The king may be tied in the rafters. q. d. There is no king in the world so glorious, or maiestical, that could if he did beholde thee with a right eye, be satisfied with the sight of this thy great glorye, but beeing persed, and as it were amazed thereat, should still be held, and bound as it were, with [Page] a continuall desire to looke vpon thee, so highlye woulde hee esteeme thy great glorye, before his owne, and all the glory of the world els. That which we turne rafters here, othersome turne galerries, and some one thing, some an other, by reason of the doubtful signification of the word, but the sense commeth all to one end▪ q. d. as a great personage, beholding the beautifullest house in the worlde, woulde after a sort wishe as it were, that he might be tyed to the rafters, beames, galerries, &c. of such gallant places, that so as it were, by his continuall abode there, he might be satisfied with the sight thereof: so there is not the mightiest Prince in the world, but if he did looke vpon the beautye of the church, with the eye of fayth, he would desire to be bound to anye part of peece of it, thought it were neuer so base, that so he might continually looke vpon the inward and spirituall beautye thereof. See this performed by Dauid. Psal. 27. 4. Also Psam. 84. thorow out.

Verse 16. How fayre art thou? As before verse 11. when he begun to commende the church in her seuerall partes, hee had vsed a vehement exclamation, thereby to set out, both his great loue and liking of them and the excellency thereof: so hauing finished that particular prayse, and beginning heere generallye to commend her, he vseth the like: q. d. Thou art so beautifull and fayre, both in euery part of thee, and in the whol, [Page] that I know not what words to vse to expresse ye same, neither in deed cā it be sufficiētly declared. And how pleasant art thou, ye word also signifieth sweet, as wel I as pleasāt he meaneth nothing els but yt she was wholly & altogether delightfull. O my loue, that is, thou whome I loue, or yu that art beloued, the substantiue for the adiectiue; to note both the exceeding great loue of Christ towards her, as also the good graces and partes in her to mooue loue and affection in others to her. So Galath. 3. 13. Christe is called a cursse for vs: and the church giueth this title of loue to Christ before. chap. 2. 7. In these pleasures, vz, reckoned vp before in her particular commendacion. The meaning of Christe is, that the church her selfe wholly, and euerye part and peece of her, togeather with all her ornaments and attayres, or what soeuer did generally or particularlye belong vnto her was glorious, excellent, sweet, pleasaunt, beautifull, comely. delightfull, &c.

Vers. 17. This thy stature, vz, which hath been before described particularly, & by peecemeale. Is like a palme tree, that is, freshe and flourishing, and standeth vpright, yea notwithstanding all ye weight that is layd vpon it, the waight it selfe being remoued, it standeth straight again as before. For this we know, both by experience and the wrytinges of authors, that haue vndertaken to declare the natures of thinges, is the nature of the palme tree: so that in resembling the state of the church, to a Palme tree, she meaneth that [Page] it is straight and vpright (which also is commendable in womankind) and that notwithstanding affliction, she still lifteth vp her selfe. So that he meaneth in a word, yt the church was of a most strong & streight bodye. See Psal. 92. 12. Also if any list to read of the nature of the palme tree, looke vpon Aul. Gell. lib. 3. Hoct. Attic. Also Problem. Arist. & others. And thy brestes like clusters, vz, of grapes, meaning by this manner of speech that shee had most comely, most firme, and moste plentifull brestes, as those clusters of grapes, that are thicke set with grapes, are indeed. If we vnderstande by the breasts heere as before chap. 4. 5. the two testaments, they are clusters of grapes indeed, both to alay hunger, and to slake thirst, yea they are both meat & drinck vnto vs, & yt not only to vphold vs, in som deformed or weak estate, during this life, but also to make vs comely, beutiful, and strōg, to liue ye life of God here, yt afterwards we may liue eternally in yt heauēs.

Verse. 18. I say. Here beginneth ye third part of the chap. which is also the laste part of Christes speech vnto his church, as we haue shew before, & containeth in it a certaine promise of such duties, as Christ will performe vnto his church, til the mariage day come, & also a repetition of such effects & fruits, as Christ shall receiue from the church. And there is in this word I say a vehemē cy, cōtaining as it were, in ita graue sentēce: q. d. I giue thee my promise, & looke what I promise thee, I wil perform. I wil go vp into the palmetree. [Page] He meaneth by this speech, that he will bee present with his church, whom before verse 17. he had resembled to a palme tree. I will take holde of her bowes: hee meaneth by this speech, that hee will purge it, and so not onelye perceiue, but receaue notable fruites of her, euen as in Palme trees the teader braunches, are specially pruned and trimmed, because that they yeelde flowres and Buds for fruite. By which it should seeme, they were not such trees as ours are. He that list to read more then this, ouer and beside all that which is spoken before, let him see Plinie lib. 13. cap. 4 Othersome also affirming, that they beare a certayne fruite, both pleasaunt and profitable which we call Dates and of this mind are manye, wryting of the nature of Plantes and trees, both olde and new, and particularlye Dodineus. And by the worde which is turned heere bowes, which properlye signifieth the highest bowes in the tree, and is not vsed in any other place of the old Testament but heere, this may yet appeare, because the palme tree, that the Philosophers wryte of, doth at the toppe, send foorth such long [...]wes, and there it is also, whereas (they report) the fruite it selfe groweth. In summe, this is Christes meaning, that ioyning him selfe vnto the church, and beeing present with her, he will doe it to this ende, that hee maye see, how they thriue in the fruites, that is, in the graces and blessings he hath bestowed vpon them, and that [Page] he may gather the same, and so enioy them, and be as it were, partaker of them. Thy breasts shall nowe be, q. d. whatsoeuer they haue beene heretofore to me (and yet we may not thinke, but yt the Lorde hath alwaies graciously regarded his church) now at this time, and for euer hereafter they shall be delightfull and pleasant vnto me: and that he meaneth by the wordes following, Like the clusters of the vine, See for this, ver. 17 And the sauour of thy nostrells, that is, the breath that commeth from thee Like apples, that is, like sweete and pleasaunt smelles, that come from apples: see before chap. 2. 5. By all which wee must note, that Christ doth not onely mean to deliuer vnto his church, the comfort of his continuall presence, but withall to note the effectes of the same, because where Christ is indeede he is not in vaine: q: d. I will not onely be present with thee, satisfying my selfe as it were in thy breastes and beauty, and delighting in thy loue continually. Prou. 5. 19. But also I will make thee strong, fresh, liuely, yea sweet and pleasant to all such as shall come vnto thee, by meanes of such graces, as I shall indue thee withall, and to the same end, tend to words of the verse following.

Verse. 19. And the roofe of thy mouth, vz, shall nowe both vnto mee and others, bee like the best Wine, vz, both for colour, strength, taste, & sweetnes, for all these concur together in wine, meaning [Page] that it shall smel well, and be most sweete, and mighty in operation: to which end, namelye the commending of the Wine for the goodnesse thereof, tend al the words following, which goeth straight to my welbeloued. q. d. It is such excellēt wine, as I woulde wish it, or send it euen to the dearest and best freend I haue, euen to her that I loue, as my self, if not before my self. And causeth the lips of the ancient to speake. Another commendation of the wine. Old folks many times be dull and heauy of speeche, but this wine hath suche force in it, that it will euen open theire mouths, and cause them vtter a voice as a man would say, whether they will or no. The worde that is here turned Ancients, may also in the hebrue tong, be deriued frō a worde that signifieth to sleepe: q. d. the wine is so strong, that it stirreth vp the heauy senses, and doth after a sort as it were, refresh the mind, in so much that it maketh them that sleepe to speak. Which manner of speeche, though, as we respect the similitude, it may seeme hiperbolicall, or verye excessiue, yea, more then true, yet if wee respect the spirituall meaning we shall finde it is the trueth it selfe: For what is Christes purpose heere, but amongest other Graces giuen to the Churche, to shewe, that this is one excellent, that hee will indue her with suche power, and delightfulnesse of speeche, (which hee vnderstandeth by Roofe of the mouthe, because [Page] without it nothing canne bee vttered, it beeing one of the principall instrumentes of nature, giuen vs to frame our voyce by, see Chap. 5. 15) yt it shal euen as it were raise vp men, not only frō natural sleep, but from y• sleep & death of sin, see Ioh. 5. 21. 25. This being perfourmed specially by the preaching of the gospel, which is the power of God to saluation, to all that beleeue. Romans 1. 16. and is not mortall, but immortall seede. 1. Peter. 1. 23. By which wee are quickened and raysed vppe together, and made to sit togeather in the Heauenlye places in Christe Iesus. Ephe. 2. 1. 6. &c.

Verse. 1. Dothe teache vs that there are many thinges in the Churche, that may make vs in an vnfeigned affection to loue and to like the same, as the spiritual & inward glory, beauty and comelines thereof. Yea, it sheweth vs yt the Lord hath furnished the same with maiestye and might, not only for ye comfort and defence of the sound members thereof, but also both for the correcting of such as wold be straying and stragling from that same holy fellowship, as also for the withstanding and ouercomming, of such as wold without assault anoy thesame. O the deepnes of the riches both of the wisdome & mercy of God: of his mercy towards his own sonnes and seruaunts, and of his wisdom, in intrapping the vngodly in his own subtilties and force. If the Churche hadde beene beautifull and amiable onely, howesoeuer many of her owne children [Page] might in a reuerent regard of her, haue dutifully behaued them selues towardes her: yet some Nimrodes of the earth, woulde haue supposed, with their giantlike force, to haue defloured and defaced her, but the Lorde hath gratiouslye prouided meanes againste both extreames, that as there is in her many thinges to mooue her vnfained friendes to loue and like her, so there is also many things in her againe, to terrifie either her counterfeited friendes, or her open and knowne enemies.

Verse. 2. Teacheth vs in Christes example speaking comfortablie to the church distressed, not onely his great loue towards the same, who as a man woulde saye, can not endure the heauinesse and griefe thereof, which ought to bee no small consolation to the church, and the particular members therof, sith he that is both able and willing to helpe them, doth pity their case. (See Heb. 2. 17. 18): but also teacheth vs kindnesse of hart, and tendernes of affection, towards the afflicted, for which see Rom. 12. 15. 16. yea to vse comfortable speeches, towardes those that are distressed. See Isaiah 40. 1. 2. &c. least otherwise we adding bitternesse of wordes to griefe and anguish, eyther of the body, or mind or both, we doe not onelye adde to their affliction, but to our owne transgression also, the Lorde condemning vs iustly, not onely for hardnes of hart, but for churlish wordes also.

[Page] Verse. 3. Teacheth, that the often repetition of one, & the self same thing in the word of God, is not only idle or superfluous, as some curious ears deeme, but profitable, pleasaunt, and altogeather necessary, whether we respect the Lorde him self, who therby testifieth the wonderful hunger and thirst as it were, that he hath of our saluation, while hee doth so often vrge it vpon vs, or we regarde our selues, who are not onely heauie to learne good thinges, but dull and slow of hart to beleeue the same, and maruailously backewarde to performe them, or consider the posteritye, who by that meanes are put in minde, of their owne corruption to good thinges, which also maye mooue them, more and more to fight against the same. See for this doctrine, and the proofe thereof. Phillip. 3. 1. Also 2. Pet. 1. 12. where he sayth, that though they haue knowledge, and be established in the present truth, yet hee will not be negligent, to put them alwayes in remembraunce thereof.

Verse. 4. Is no warrant for women, to lay out their lockes, howsoeuer some out of this place, and such like, haue gone about to iustisie it. First because that this is to be spiritually vnderstood, and not in the letter, and therefore they do iniury so to abuse the word. Secondly, because the holy Ghost hath condemned it in the new testament, as 1. Timoth. 2. 9. where he condemneth broidred hayre: as also 1. Pet. 3. 3. where the self [Page] same thing is forbidden, but especially 1. Cor. 11. where he will haue a woman eyther to couer or hide her haire, or else if shee graunte not that, to yeelde to this, to haue it shorn or cut off. And thirdly, because the manner of laying out of hayre in those dais, was much more modest, or at leaste nothing so garishe, as it is now. And therefore comparing vnequall thinges together, they must learne to conforme them selues, to the sobrietye and modestye of holy matrons, and suche as haue vnfeinedly professed godlinesse.

Vers. 5. 6. Teacheth vs, that the inward glory and beauty of the church, is highly to be preferred, before all the outward pompe and glittering of the world whatsoeuer: for the outwarde thinges, bee not onely transitory and vaine, but many times are baits layde by sinne and Sathan, both to deceiue vs in this life, and to destroy vs in the life to come: whereas the glory of the church, is not onely pleasaunt and profitable for this present world, giuing vs directions also howe to walke in the same, both towardes God and men, but an instrument and a meane, to bring vs to the hauen of Heauen, and euerlasting blessednesse at the last, Godlinesse it selfe being profitable vnto all thinges, and hauing the promise of the life presente, and of that that is to come. 1. Tim. 4. 8. By this also wee maye see, that the Church it selfe is to be [Page] discerned, by better eyes then these of the body, yea, by better iudgemente then the lighte of reason. For if our reason not reformed bee enemye generallye to all religion, why not also to the Churche it selfe, the mother and Nurse of all sounde Faythe: and that is it also wee saye in the Confession of our fayth, that we beleue there is a holye Vniversall Churche, which is the companye of all Gods elect, which also is sometymes Visible, and yet then rather to bee descerned, as in respecte of vs, by the eye of a sounde Faythe, and yet in respect of it selfe, by the holye exercises thereof, as the Worde, Sacramentes, and Discipline, than by antiquitye, Vniuersalitye &c, Or anye other Marke which the Papystes canne giue. Lastlye, wee learne by the same Verses, that the LORDE will haue euen the myghtiest of the People, that shall submitte them selues vnto the CHVRCHE, and highlye extoll and commend the same. See Isaiah. Chapter 60. Verse 10. Also Chapiter 49. Verse 23. Wherein also GOD prouideth, as on the one syde for the comforte of his owne, while hee giueth them Kinges and Magystrates, not onelye to mayntayne them, but also to professe the Truethe togeather, with them for theire better incouragemente: So on the other syde hee meeteth with the mallyce of the wicked, who manye tymes [Page] spare not to thinke, but to speake also, that the Churche is but the raking of the earth, and the off-scoure of the whole world, which yet appeareth false by this practise of the Lorde.

Vers. 7. Doth not onelye set out the inwarde glory and beauty of the church, vnder many excellent earthly similitudes and comparisons all which shold make vs as it were inamored with the sound and holy loue thereof but also sheweth the glory and excellency of it to be so great, that it cannot wel be either resembled by any thing but in part, or expressed by wordes but in part. And therefore we may see that they are fowlye out of the way, that either conceiue basely of the church, or speake contemptuously of it, as a number of prophane people do, who going no further then their outward eye, or carnall reason, will leade, do with Esau preferre base and contemptible things, before the glory and beauty of the whole earth. See Isaiah. 62. 7.

Vers. 8. Teacheth vs not only Christs great care towards the church, he dressing it and pruning it, as a good husbande doth his Orchard & garden, of which our sauiour himselfe saith, that the father purgeth euery braunche that beareth fruite, that so it may bring foorth more fruite. Iohn. 15. 2. By which also wee maye see, that the Church without Gods manuring and husbanding of it, yeeldeth not, nor bringeth forth fruite: See 1. Corin. 3. 6. 7. 8. 9: But also [Page] that he will come to visite the vine, that his own hand hath planted, and to see what fruite it beareth. Isaiah. 5. 1. 2. &c. And that therefore the church had need alwayes to be fruitfull, not onely because the Lord will certainly come, but because he will come sodainely. See Math. 25. in the parable of the virgins, and specially vers. 13. Also Math. 24. verse. 44: and so forwarde to the end of the chapter.

Vers. 9. Amongst other thinges, deliuereth vnto vs this doctrine, that in all duties that we are to performe, whether we respect God or men, we should alwaies do the thinges that we doe, willingly and cheerefully. The Lord was well acquainted with the dulnesse and lumpishnesse of our hartes, which maketh him so often in his worde to vrge this, and we know amongst men, how slenderly we regarde those thinges that are done for vs, yea though they be done for vs, with an heauie and vnwilling minde, many men wishing that such vnchearefull doers, should rather surcease doing, then performe the same. But specially before God, this is a foule fault, as we maye perceiue by manye places of scripture, and particularly in that the Lorde appointeth a free will offering by his law. See Leuit. 22. 23. Exodus. 35. 5. 29. Also Exod. 25. 2. Also 2. Cor. 8. 3. 12, and many other places where he requireth cheerefulnesse of vs.

Vers. 10. Where Christ so earnestlye seeketh [Page] the conuersion of his Churche, and laboureth in the spirite of gentlenesse, not onely to reclaime, but also to receiue the same, after hir error to fauour, we do not only see the great and tender loue of our Sauioure to penitent sinners, who sayth, Come vnto me all ye that labour & be heauy laden, and I will refresh you, Math. 11. 28. And who also therfore came into the world, that hee might saue sinners, yea, the cheefest of sinners. 1. Tim. 1. 15. But also he by his owne example teacheth vs, in the spirite of loue, to restore such as are fallen Galath. 6. 1. and to labour their conuersion, vnlesse they bee hardened in their iniquities, rather by meeknesse then by extremity, and ouer hard handling of them. But as this belongeth vnto all generally, so doth it particularly concerne the Churche gouernors, and amongest them, especiallye the ministers, who of calling and conscience ought to doe it. Luke. 15. 4. 1. &c. Also Ezech. 34. 4. &c.

Ver. 11. Setting out vnto vs the glory, comlines and strength of the church, teacheth vs, to ioyne our selues in an vnfeined affection, to that holy body, that is indued with such excellent graces. For though it be true, that these thinges are attributed to the churh, as seruing for the singuler prayse of the same, yet the end whereat the holy ghost aimeth, is to draw men by the same, euen inseperably to be ioined thereto: to which end also tend al the particulers, afterward and reckoned [Page] vp in the verses following.

Vers. 12. Commending vnto vs the continuall increase and sweete delights of the Church, is also an argumēt very effectuall, & as a man wold say, framed to ye humor of mans nature, to moue men to loue & like of the church. Nothing many times discourageth men more from doing good things then to see yt they are or shal bee left post alone as we say, which though it shold fall forth, we shold yet labor notwithstāding to ouer come ye same, because God wil not haue vs to follow the multitude, specially to do euil. Exo. 23. 2. & Ios. his exāple teacheth vs yt same. Iosh. 24. 15. And yet how great is Gods care ouer vs, yt for ye hartening of vs on in yt wayes of righteousnes, leaueth vs not alone, but giueth vs the holy society & fellowship of many of his saints, not as thogh we meant, the multitude of the church, or glorious increase of the number thereof, to be so great (no though the Lord do extend it, from one ende of the earth to the other) as though it were able to match and compare with the wicked, for we know Gods number to be the least, as appereth in the generall floud, wherein only eight persōs were reserued. See for this purpose also Isa. 41 14. Math. 7. 13. 14. Luk. 12. 32. By which also we may see, that multitude or vniuersalitye of persons, as they saye in poperye, is no good, sure and sufficiente note of the true Churche of Christe▪

[Page] Verse 13. Propounding vnto vs, the iuste proportion and holye consent that is in the church, and particular members thereof, contayning in it an other reason to lead vs to the liking of it: for euery particular praise, is as it were a speciall reason that Christe alleadgeth to gaine that at our handes by. The strength of this good order and blessed vnity in the church, standeth not vpon men, as the members thereof, for we know by corruption of nature, they are alwayes vnstayed and contentious, but firste vpon God him selfe, whose house the church it selfe is. 1. Tim. 3. 15. who beeing also the God of order & peace, and not of confusion. 1. Cor. 14. 33. it is reason his house should be conformed, and made like to him selfe. And secondly, vpon the vnity of those spirtuall graces, that God hath blessed it withall, there beeing but one bodye, one spirite, one hope of our calling, one faith one Baptisme, &c. All which are notable instrumentes to cause vs to indeuour to keepe the vnitye of the spirite, in the bond of peace, Ephes. 4. 3. 4. 5. Neither is there ment hereby, either a perfect vnity or cons [...] o [...] [...]ndes in all thinges, because that neither hath beene, is or shall bee performed vppon this earth, not for that there is anye want in the thing it selfe, but by reason of the remainders of sinne in men, God hauing reserued that excellent [...] to the life that shal be reuealed, there beeing here varietie of iudgement in the matters [Page] of smallest waight, though the foundation it selfe, shall be alwayes vnshaken: or approuing of vnitye to be an essentiall note, to discerne the visible church by: because eyther it must be vnity in verity, (which is the life and soule of the church,) or else it will not serue, and vnity it self, howsoeuer it may be very profitable for the preseruation of the whole, yet it is no sure marke, to know the whole by, no not in naturall bodies, much lesse in this spirituall body of the church.

Vers. 14. Propoundeth vnto vs two good lessons. First, the excellēcy of the ministery, in that it is resembled to eyes, fishepooles &c. the Lord by the meanes of them, conuerting men vnto him selfe, and bringing foorth moste notable effectes, both for his owne glorye, and the good of his seruauntes, of which we may read in manye places of the scripture, and particularly. Rom. 1. 14. 15. &c. 2. Cor. 2. 14. 15. &c. Ephes. 4. 11. 12. 13. 14. So that whosoeuer they are, that doe not verye highly esteeme the same, they offer great dishonor to almighty God, and tread vnder foot the meane of their owne saluation. Secondly, in that hee resembleth the church, and the particular members, yea and if you will also the ministers especiallye, to the towre of Lebanon, that looketh Damascus in the face; we learne therein the courage and constancye of the same, that feareth not the faces, nor flattereth the persons of any, no not of their greatest enemies, we knowing [Page] that Damascus was an vtter enemy to ye people of God. Whereof also wee may yeelde this reason, that if the good children of godlye parents, shall not bee ashamed nor afrayde to speake to their enemies, either in the gates of the City, where magistrates sit in iudgement, or in the gates that enimies do besiege, of which Dauid speaketh, Psal. 127. 5. Much lesse shall the Churche or children thereof bee ouertaken there with, howsoeuer they may somtimes haue their feares. And this we may see performed particularly in Sephen, Acts. 6. 15. And generally thorough the whole seuenth chapter of the sayd booke of the Actes.

Verse. 15. Commending vnto vs the excellency and aboundance of Gods graces bestowed vpon the church, is another argumēt propounded by the holy ghost, to drawe vs on more and more to loue the same. Al which is put down, not only for the high & exceeding commendation of the church of God, as which is indued with al manner of louely graces from the Lord: but also that so he might win that at our handes, eyther by some one of these sundry reasons, or by all of thē ioyntly together, that otherwise coulde not bee gayned of vs. We learn also, that not mean men onely, but euen the mightiest of the earth, should make this their speciall crowne and glorye, to delight in the church of God, yea to take delight in the very stones therof, as Gods seruants [Page] are said to doe. Psalme. 102. 14. For what could it or can it boote them to liue, and not to liue, as the principall members or at the least sound members thereof, sithe all of them must confesse. that without the church there is no saluation? And the rather they aboue others should striue hereto, because their examples, are manye times forcible, to fetch that from men, eyther for feare or fauour &c. that other mens works can not winne.

Vers. 16. Deliuereth vnto vs this doctrine: namelye, that the Churche contayneth in it, not only more glory and beauty, then can bee seene with the outward eie, but than can either be conceiued in heart, or expressed with mouth. Which also shold moue vs vnfeinedly to affect the same. Wherof also me thinketh we may yeelde a dubble reason: the first because of the narrownesse and straightnesse of our owne vnderstanding, we being not able sufficiently, either to thinke or speak of the least of Gods graces, much lesse of the church, vppon whome the Lorde hath bestowed euen the very treasures of his goodnesse: secondly, because of ye excellency of ye graces thē selues, whether we consider them generallye or particularly: they beeing as in respect of themselues, euen of his nature from whom they flow, yt is to say, altogether infinite & incōprehensible. Ver. 17. Teacheth vs, yt howsoeuer the church, both in the whole and in the partes thereof, may [Page] be greatly, by the burthen of afflictions oppressed for the time, that yet notwithstanding it shall rise vp againe, doe the wicked what they can. Which as we know to be truelye performed in Christ our sauiour the head therof, whom it was impessible yt the sorrowes of death shold altogether hold down. Act. 2. 24: so was it also verefied in the Apostle, and other beleeuers, who sayth of him self and thē: we are afflicted on euery side, yet not in distresse, persecuted, but not forsaken, cast downe but perish not. 2. Cor. 4. 8. 9. which indeed ariseth in them, from the strength of Christes ouercomming, we being in him, become more then conquerors, Roma. 8. 37. Oh whom would not this comfort and incourage to suffer any thing, yea euery thing, for the profession of Christ, and the keeping of a good conscience before God and men.

Vers. 18. Teacheth vs, that the greatest matter of ioy to the church, standeth especially vpon thes two points, to wit Christes continuall presence, and his making of the same fruitefull, in the seueral duties, that the church is to perform, to God and men. One of these maye not, nor can not bee sundred from other: because where Christe is, hee is not there idelly or in vaine, (though we muste confesse also, that the force of Christs grace appeareth not a like at al times, because it is darkned many times, with the mystes & cloudes of our owne corruption) but dwelling [Page] in their harts by faith, he maketh thē fruitfull in all good workes, and inableth them to comprehend with all saints, what is the bredth and length, and depth and height, that is, all fulnesse as it were of fayth and obedience. See for this purpose Epes. 3. 17.

Vers. 19. Doth notably commend vnto vs, the excellency & gracious effects of the word of god. Whereof, who so listeth to read, may see a large discourse psal. 119. And if they suppose that to be to tedious, they maye more shortly see it comprised Psal. 19. vers. 7. 8. 9. 10. 11. which the holye Ghoste doth so much the more highly extoll, because men are wont to haue it in very small regard & accoūt. And yet in ye praising of it, he doth not as mē, (who to win men to the loue & liking of such things as they propose) giue excessiue or vnture commendations thereof, but in all truth and simplicitie, exalteth the same: & if he come short any waye, it is because the Lord is too sparing in it, not that hee wanteth wordes to expresse the praise of it, or that the thing it selfe is not most high & excellent, but because hee is for our weaknesse sake contented to stoupe downe, commending it so farre foorth, as we are able thorow his spirit to conceiue of it, and not otherwise. Is it not then a pitifull thing, that this word shall receiue so great a commendation, and that we shall be so backewarde in intertayning the same?

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CAP. 7. and the summe thereof.

The church hearing of the earnest affection and loue of Christ hir spouse, towardes hir, whollye resigneth vp her selfe vnto him. verse. 1. and afterwardes doth not onelye seeke, to know the signes of the day set for their mariage, but doth wishe from hir hart, that the time therof were come. ver. 2. 3. 4. 5. 6. 7. She admonisheth her Damsels, handmaides or friendes, of their dutie, that they should not hinder hir, being now conuersant with hir husband Christ: vers. 8. And lastly she declareth her most ardent and earnest loue towardes him, desiring euen for euer, to be beloued of him againe. ver. 9. 10. 11.

1 I Am my welbeloueds, for his desire is towardes me.

2 Come my welbeloued, let vs goe foorth into the fielde, let vs remaine in the villages.

3 Let vs rise vp earely to the vines: let vs see whether the vine flourish, and whether the small grape, hath opened it selfe, & whether the pomgranates [Page] florish: ther will I giue thee my loues▪

4 The mandrakes haue giuen a smell: and in our gates are all sweet thinges: new and olde: I haue kept them for thee.

5 O that some woulde giue thee, to be as a brother vnto me, that sucked the breastes of my mother: though I found thee in the streat, I woulde kisse thee, neither would they dispise me.

6 I would lead thee, I woulde bring thee into the house of my mother that teacheth me: I would cause the to drinke spiced wine, yea sweete wine, made of my Pomegranate.

7 His left hande shoulde be vnder mine head: and his right hand should imbrace me.

8 I charge you by an oth, O yee daughters of Ierusalem: why should yee stirre vp, or why should ye awake, this my loue, vntill he please?

9 Who is she that commeth out of the wildernesse, leaning vppon her welbeloued? Vnder the apple tree I raised thee vp: there thy mother conceiued thee: there she conceaued that bare thee.

10 Set me as a seale on thy hart, & as a singet vppon thine arme: for loue is strong as death, iealousie is harde as the graue: the coales therof are coales of fire, and as a flame from the lord.

11 Many waters cannot quench this loue: neither can the floudes ouer-flow it: if a man woulde giue all the substance of his house, for this loue, in contemning they would contemne him.

[Page] OUR Sauiour hauing in the former chapter graciously comforted his poore distressed church, partlye by giuing her, an high and excellent commendation, & partly by promising her, his continuall and gracious presence, euen vntill the time of the solemnization of the marriage betweene them,Con. be come. The church in this chapter, sheweth what notable effectes these comfortable wordes of Christe, brought foorth in her, namelye they did continuallye strengthen her fayth in the truth of those promises, and made her euery day more and more, in earnestnes and vnfayneones to wish the approching of the mariage day, that so they might be inseperably ioyned together for euer. Which thing as Christe had done before in the other chapter, so doth the church here, thereby to let the Lorde, as it were vnderstand, that there was no want of loue and affection, both towardes him, and towardes the thinges also, that he him selfe affected.

In this chapter, and the next following (for in both are principallye contayned the wordes of the church of Christe) the church labouring according to her power, to render lyke for lyke unto Christ, doth set out her most earnest desire, towardes that same wished day, of their spirituall mariage.Diuis. But in this chapter, she doth principally propound two thinges.

[Page] 1 The first is, that the church doth generallye declare her good minde, towardes Christe her Spouse: and this is contayned in the first verse.

2 In the second, (because there are two principall members of this church that is in subiection to Christ, that is, the fulnes of the Iewes, and the fulnes of all the Gentiles (as the Apostle sayth, Rom. 11. 25.) the old church, that is to saye, specially and principally the church of the Iews, doth declare that shee did very earnestlye wayt for her spouse, and diligently performe her duties, and this reacheth from verse 2. to the ende of the chapter. For as for that part of the church, which consisteth in the fulnesse of the Gentiles, mention is made of it in the next chapter, as you shall see by the church of the Iewes.

Verse, 1.Sense. I am my welbeloueds, that is, I do certainelye and assuredlye in the right of affiaunce and mariage belong vnto him: q. d. I am no others but his. And these are ye churches wordes, manifesting what great good the comfortable speeches of Christ, mentioned in the other chapter, did her, and declaring what assurance and certaine perswasion shee had of his holy graces towardes her and in her, and of her constauncye and continuaunce, in all sounde affection towardes him. For his desire is towardes me, that is, [Page] he doth desire me, and in this affection most tenderly loue me, q. d. There is a mutuall loue betweene vs: as I loue him, so hee loueth me, and as I belong to none, but to him alone, so hee belongeth to none other but to me onely, whereof I haue amongest manye other graces, this as a singular pledge, that he loued me, when I was his enemy, that when I was straying awaye, he called me backe, that hee forgaue mee when I had sinned, and did continuallye powre his benefites and mercyes vppon mee, yea that he offered and gaue him selfe vnto mee (as appeareth by his dealinges in the other chapter) and therefore I can not chuse but loue him, and belong vnto him alone. So that wee see, that the Church, maketh the testimonies and tokens of Christes fauour, sure proppes vnto her owne continuance in good thinges, and obedience of his holy will.

Vers. 2. Come my welbeloued. Here beginneth the second part of the chapter, in which the church, but speciallye that of the Iewes (which in the dayes of Solomon was in flourishing estate) doth by turning her speech vnto Christe, (whereas in the former verse he had spoken, as it were to some others) stirre him vp by common affection as well as shee, to wayt for and obserue the time of their holy mariage, and this is contayned in this and the third verse. Secondlye, shee yeeldeth vp all the good thinges that shee [Page] had, to the glorye of her Husbande and head, verse 4. yea euen her selfe, for the wonderfull loue that shee bare towardes him, verse. 5. and so on forwarde to the ende of the chapter. So that these wordes, Come my welbeloued, are woordes of exhortation, and prouoking as it were, taken also from the loue of the church, towardes Christ, more effectually to perswade the thing she desireth, because men willinglye commit them selues to the companye, and easelye yeelde to the requestes of suche, as they take to bee their vnfayned friendes. Let vs goe foorth into the fielde. Shee speaketh it after the maner of men, inhabiting cityes, and hauing their farme houses abroad in the country, will walke they and their people to the same for recreation, and to see how forwarde the springe is; and whether the tyme of Sommer and haruest, doe drawe nigh: but all this muste bee vnderstoode spirituallye, as though the Churche shoulde saye, I beseeche thee, doe not aloue and by thy selfe, imploy thine affection in searching out the wished tyme of oure marriage, as thou seemest to saye before. chapter 6. 8. but let vs both togeather imploye our common diligence thereto, for I likewyse desyre to haue that Marriage daye drawe yeare, and the thinge it selfe perfourmed also. Neither muste this exhorting of CHRISTE bee vnderstoode, eyther as though hee were [Page] of himselfe vnwilling to it, or needed the prouocations of the Churche, for wee knowe hee is moste ready to all good thinges, yea and stirreth vp the church, to the dooing of the same, or else they would neuer be performed: but the churche requesteth it for euer, for the strengthning and incouragement of her selfe thereby, that so hauing his continuall presence and felllowship, she may the more cheerfully go forward Let vs remaine in the Ʋillages. This part of the verse is diuersely reade, by reason of the diuers significations of the words vsed therein, as that worde which we turne remaine, signifieth also to lodge all night, which acception of the word I rather incline to in this place, bicause the church seemeth to exhorte to it, as it were of this purpose, that so the next morning, they mighte bee more ready to looke vpon and behold the vines, and other thinges mentioned in the next verse: and that which is turned here Ʋillages, others turne Cypres trees, which some take to bee a bushe or tree, growing in Egypt, Syria, and the countries thereabout, much like to that we call Priuet, Yea some haue taken it to bee the very selfe same. See Pliny lib▪ 12. cap. 24. Also chap. 1. of this book, vers, 14. And indeede the word is vsed in scripture, both to signify Villages and little towns, and also the Cypres. But whatsoeuer it bee the meaning is all one. q: d. I will nowe no more be found vnprepared (which [Page] was the fault of the Churche, mentioned before chap. 5, verse. 1. &c.) I am ashamed of that carelesnesse, negligence and slouth: it is my duty to watch with thee, and therefore I will indeuor the perfourmaunce of it, yea I will day & night wayte for the assured signes of thy glorious appearing, and the rather because that as thy glorye, so my chiefe good standeth in the perfourmaunce of this duty: and so the church perfourmeth that vnto Christ him selfe, as shee her selfe affirmed in his personne before chap. 2. 10. had performed vnto her.

Verse. 3. Let vs rise vp earely to the vines, that is, to visite and looke vpon the vines. The church sheweth what commodity she and her spouse shal get, by remayning or lodging all night, in the country villages, or amongst the sweet Cypres trees, out of the citye, namely that they shall bee ready earelye, to make triall of that, that they come and look for. Let vs see whether the vine florishe, that is, what likelyhood there is, of the approching of the time of mariage, for to this ende tendeth this, and all the similitudes and comparisons following. And whether the small grape, or as you would saye, The first grape: which is called firste, because of the firste sprowting thereof, and small not onely because of the littlenes, but also because it wareth greater and greater. Hath opened it selfe, that is, hath declared it selfe vnto men, that it is now become a grape and groweth, [Page] which at the first appearing of it, or as it were in the bud, can hardly be discerned. And whether the Pomgranates flourish. The budding of this fruite, (wherof also there was good store in those countries) was a signe of the spring nowe, and the flourishing thereof, as it were of the summer at hand. By all which as hath bene sayd before, the church laboureth to come to the vndoubted signes of the daye of her marriage with Christ. I know others otherwise expound it, as though the church should intreat Christe, and stirre vp her self, to looke vpon the signes of saluation, and Gods grace amongest his owne people, which are manye times compared to Vines. Indeede I deny not, but that Gods people, is Gods vine, and that the bringing foorthe of flowers and fruites, may well resemble good works, and the outward manifestation of Gods graces, wherewith he inwardly adorneth his Seruauntes, and that they may well bee compared to Pomgranates, which fruite is of it selfe, moste pleasaunte and delightfull to the taste also: but yet me thinketh the former sense is more playne and simple, except wee will saye thus, that the more aboundaunce of good fruite, that Gods people yeelde and bringe foorthe the more nighe is the marriage, but because the perfection and fulnesse of oure Fruite, cannot bee in this life, but in the lyfe to bee reuealed, that therefore the perperfection [Page] and consummation of the marriage, shall not be till then. It followeth. There will I giue thee my loues, that is, there will I make manifest and open declaration of my vnfained affection towardes thee. And shee speaketh of loues, in the plurall number, thereby to set out, both the excellency of the same, and the aboundaunce or plenty thereof likewise: which indeed moste properly is to bee referred, to the great and laste daye, at what time we shall not onelye by signes most certainly perceiue, that the marriage daye draweth nigh, but shall in most perfect loue, bee most perfectly knit, vnto our head and husbande Christ.

Verse. 4. The mandrakes haue giuen a smell. Before we speake anye thing of the sense of this verse, we will a little looke vppon the wordes. The worde that is heere turned Mandrakes, is not vsed in all ye old testament, but onely in this place, and Genes. 30. 14. 15. in which almoste all interpretours both Iewes and Christians, doe turne it Mandrakes: but if the circumstances eyther of that place of Genes. or this heere maye be waighed, it will be found, not to bee so rightlye translated. For the place of Genesis, if we weigh Rubens childhood, we shall perceiue, that he was drawen and mooued towards them, rather by some pleasaunt shew, and colour of them (the Her boristes agreeing, that the [Page] leaues of the Mandrake, speciallye of the male, are of a whitish greene colour, and the apples of it fayre, yellow and round) then by any vertue or strength, he either thoght or knew to be in them. Besides that they should not be Mandrakes, me thinketh there are yet two circumstances more, the one taken from the place, where it is sayde Reubens flowres did grow, namely in the plain and open field as it were, wheras they that write of Mandrakes, affirme that it groweth moste gladly, in darke & shadowie places: an other is from the time, vz, that these flowres were ripe in the dayes of wheat haruest, wheras the Herboristes affirme, that Mandrakes can not be so soone ripe: whereof also this maye bee one reason, because they delight in darke and colde places, we knowing by experience and reason, that thinges growing there, can not be so soone ripe, as they that grow abroad, and haue the power of the sunne to set them forward. Concerning this place it selfe, mee thinketh there is one speciall reason to lead me, why it shoulde not bee turned Mandrakes here: namely because a sweet smel and sauour is attributed vnto it, whereas they that be experienced in Mandrakes, wryte and affirme, that they haue no good sent or sauour at all. Me thinketh rather, that both in Genesis, and in this place, the circumstances being considred, and namely that Rahel was there drawn to a liking of them, by the sight of them, rather [Page] than by their vertue: and heere preparation is made and offered in the sweetest maner that can bee, to entertayne the Brydegrome, that therefore it shoulde be turned, as Immanuel turneth it well (These louely flowers, yeelding a sauour) vnderstanding by louely flowres, the delight that for their colour and pleasaunt shew, they offer to the eye: and by yeelding a sauour, meaning the sweet sent they giue to smelling: q. d. Christe should haue all sweet thinges to smell to, & pleasaunt to looke vpon, prouided for his intertaynement: and yet me thinketh I am more confyrmed in this iudgement, because the word here vsed, is deriued from a worde, that signifieth loue or to loue. If anye man see more, or better, let him humbly thanke God for it, and laye it out to the benefite of the church, And in our gates are all sweet thinges. The word signifieth precious also. And when the church sayth, They are in the gates, she meaneth not onely that they were readye, but alludeth also vnto customes and orders, obserued on mariage daies, men beeing went to straw the houses, entries, doores, yea and streets and all, with sweet smelling herbes as we see, in vse amongst vs. New and old. q. d. There is great stoore and plentye of them, for this is an vsuall thing, by these termes to expresse aboundaunce. See for the phrase Math. 13. 52. where Christe affyrmeth that the Scribes which are taught of God, bring out of their treasures new and olde [Page] thinges. I haue kept them foorth. The church protesteth, that as shee had carefullye reserued these thinges againste the marriage daye, so that time beeing come, she will plentifully powre them abroad, that so Christ her spouse maye take pleasure in the thinges, that shee willinglye offereth for his intertainment. Many mistically expound these thinges, for the sweet sauor that the godly yeelde in the churche by their good workes, and holy conuersation, and I doubt not but it maye bee so taken: how be it I suppose this to bee the more simple meaning, that the church, alluding to the outward maner of men in worldly marryages, doth meane thereby, the great preparation that both she had in former tymes, and presently made against the marriage day, and would then plentifully powre the same abroad, for the greater manifestation of her vnfayned loue towardes Christ.

Ver. 5. Oh that some would giue thee. The church hauing shewed ye great preparatiō she had made for the marriage daye, beginneth to declare the earnest affection shee had towardes Christe, wishing (as many doe in the earnestnesse of their minde, specially when they eyther feel the want of good thinges, or are moued with the excellency thereof) that shee might continuallye enioye him, as a moste faithfull friend. Now in that shee mencioneth none, to whome shee powreth foorth this wishe, shee meaneth not that euerye [Page] one could graunt this, or that shee did at all aduentures speake it, but knowing that it was only in God to graunt the same, shee doth vnder this exclamation or wish, expresse the feruent desire, she had to haue this performed vnto her. See Iere. 9. 1. To be as a brother vnto me, that is, most faithfull, friendlye and louing, see Genes. 13. 8. Also Psal. 133. 1. That sucked the breastes of my mother. She is not contented onely to haue him as a brother, but as a most naturall & kinde brother, because many times it falleth out, that brethren also are at great iarres, thorow the neglect or forgetfulnes of those bondes, wherewith they should be tyed most straitly together▪ she wisheth that she might finde Christ, as louing towardes her, and as continual with her, as one most natural and kindharted brother is to & with another, that so she might both continually, and most familiarly also, enioye his loue & comfortable both presence and speech. Though I found thee in the street, that is, in so open and publicke place as it were. See Luk. 14. 21. I would kisse thee, that is, I woulde neither be ashamed nor afrayde, to performe the dutyes of a holye loue, and sound good will towardes thee. See chapter 1. verse 2. Also Luke 15. 20. Neither would they despise me, vz, that knew what it meant, otherwise perhaps there might be misiudging. We know it is an immodest and vnseemly thing, to kisse women and maydes openly, as many do: but if thou wert [Page] my brother (as though she shoulde saye) no bodye would dislike me for it, though I did it openlye, because of a holy affection I carry towards thee. So here we see, that as shee proposed her wishe and desire, so here shee beginneth to shew, what she would do, if that might be graunted, proceeding in reckoning vp of other thinges that shee ment to performe, meaning onelye heere, that in the performance of those holy dutyes, shee would set feare and shame aside, and not regarde the scornes and reproches, wherwith the wicked are wont to exercise her, and will still exercise her, till the mariage day indeed come.

Verse. 6. I woulde lead thee, I woulde bring thee. Shee doubleth the worde as it were, to note not onely the ioyfulnesse of her hart, to thinke vppon this (which if it were so delitfull now, that shee coulde not tell with what wordes to expresse it, what would it be then, beeing performed in full measure) but also the certaine purpose, that indeed shee had to execute the same, binding her selfe by the means of this maner of speech, more straightly to the performaunce thereof. Into the house of my mother. Shee alludeth no doubt to the custome in those dayes, which was to bring the Bryde and the Brydegrome also into the houses of eyther of their parents: see chap. 3. 4. and Genes. 24. 97. where Izhac is sayde to haue brought Ribkah, into the tent of Sarah his mother. And no doubt but here vnder the name of [Page] mother, the whole vniuersal church, which rising vp togeather into one body, shall in good time as a pure virgin, be presented glorious, and vnspotted to Christ. See 2. Cor. 11. 2. Ephe. 5. 27. For the better vnderstanding of this point, we muste well weigh two thinges: the first is, the maner of the Hebrues in their speech, which vse to call some whole thing or body, by ye name of father or mother, and the partes deryued from the same, by the names of sonnes or daughters, whereof also there is some reason, because as children be as it were chippes hewen from their parentes, so are other things, when they are disioyned one of them from an other. The second is, the consideration that wee muste haue of the church, which in the holye scripture, is to bee considered after two sortes, to wit, either generallye or particularly. The church generall or vniuersall, is likewise to be considered after two sortes. For sometimes there is contayned, vnder the name or word of the church, Christ with all his elect people, which therefore by reason of the streight and narrow coniunction, that is betweene him and them, is also called the Brydegromes mother, as ver. 9. of this chapter: and in which regard also, the church is called his sister chapter 4. 9. and also chapter 8. 1. Sometimes vnder the same word, there is signified the elect onely, as in this place, and before in this booke. chapter 3. 4. also chapter. 6. 6. and such like. Where [Page] we must marke, that the very selfe same distinction, muste bee obserued in the new Testament also, where the church, considered together with her heade Christ, is called Christ. 1. Cor. 12. 12 Eph. 3. 4. that is to saye misticall Christ, as the Fathers were wont to say, or Christ in a misterye: but when wee consider the church, seuered from Christe, then it is called Christes church, or his bodye. Now concerning the particular consideration of the church, or the regarding of it in some part, it is to be waighed, either as it is distinguished by occasion of times or of place. In respect of times, it is distinguished thus, that one part is called the old Church, and that is it which was before Christes comming: the other is named the new, and that is that which hath beene reuealed since Christe was manfested in the fleshe, he casting downe the partition wall, and making of the olde and the newe, but one sheepfold. See Ephes. 2. 14. 15, &c. Also Iohn. 10. 16. In respect of place, thus: the Church of Ierusalem, the Church of Antioch: the Church of Corinthe, of Rome, &c. Now which way soeuer wee consider it, as in parte, it is indeed Christes Sister, euen as if it were the Daughter of one and the selfe same mother. But all this is performed and brought to passe, thorow the election of God, Which teacheth me, vz, all godlynesse, and euerye good thing, especiallye [Page] in my duetyes towardes thee, and how to intreat thee, and behaue my selfe towardes thee, in all such thinges, as maye please and delight thee. I woulde cause thee to drincke spiced Wine, Shee meaneth such Wine or Wines, as we call Ipocras, which besides the nature and strength of the Wine it selfe, hath by the composition and confection of menne, mingling manye Spices with the same, great power in it, and pleasauntnesse also by the smell of the Spices, that as the heart is strengthened, and warmed thereby, so the sent might bee satisfied, with the pleasaunt smell thereof. Yea sweete Wine made of my Pomegranate. The worde turned heere sweet Wine, signifyeth muste or newe Wine, yea generallye all moysture, which eyther by expressing or treading, is fet from anye fruite: For it is deriued of a worde, that signyfieth to expresse or tread downe, but because hee addeth Pomegranates, we maye see that he meaneth speciallye the maysture, iuyce or liquor, that is or maye bee wronge from them. In a worde, shee meaneth that if shee might indeede bee partaker of him and his graces, shee woulde moste comfortablye and ioyfullye intertayne and receiue him. For vnder these metaphors, taken and borrowed from an earthly banquet, shee meaneth nothing els, but the spirituall intertainement of him. [Page] Some thinke these to bee the wordes of the Iewish synagogue, wishing for Christes comming and manifestation in the flesh, and promsing a meruellous intertainment of him: but I extend it more largely, that it should be the voyce both of the olde and new Churche, wishing the continuall coniunction of Christ her spouse with her, that so shee might neuer bee pulled from him, which indeede shall bee fully performed in the life that is to come, but yet so farre foorth, as it is lawful, shee desireth to haue it perfourmed in this life, that so they maye neuer bee sundred one of them from another, that in that holye coniunction also wherein shee cleaueth whollye and altogether, to CHRISTE her heade and spouse, shee maye freelye and openly serue God, without the feare of tyrantes, or the infamy and slaunder of worldly men. See Luke. 1. 74. Neither is this to be taken, as contrary to that which was sayde before in the diuision of this chapter, touching the church of the Iewes, because that the verification of it in thē is no hinderaunce, to haue it verified likewise in the church of the Gentiles, and so by consequent also in the whole bodye of the Churche, and so must we vnderstand that, which is in the beginning of the next chapter: namely that look what the Gentiles were vnto the Iewes, in as much as the Iewes were called befor them, the same are they that are of the Churche, and are not [Page] yet called as in respect of them, that are alreadye called, but of this matter, more in the beginning of the next chapter.

Vers. 7. His left hand should be vnder mine head. As before she had set out how she would receiue and entertayne him: so now for the strengthening of her selfe in the assured perswasion of his vnfayned loue towardes her, shee sheweth howe he woulde comfort her, namely that for her ease, he woulde put his left hande vnder her heade, as men commonly do, to sicke and infirme persons. And his right hande shoulde imbrace me, vz, moste comfortably and louingly as dearest friendes do one an other. See this whole verse expounded before chap. 2. 6. there beeing no other difference but this, namelye that there shee affyrmeth the thing in present action, and heere by waighing the earnest loue of Christ towardes her, she stirreth vp her hope, assuring her selfe, that if shee may enioye his comfortable and continuall presence it shall be done indeed.

Vers. 8. I charge you by an othe, O yee daughters of Ierusalem. vz, yt ye molest or grieue not this my head and spouse, yt either may hinder our cōming togeather, or may break of our comfortable company one from an other: and this shee speaketh vnto her handmaydes as it were, or friends. See this expounded before. chapt. 2. 7. also chap. 3. 5. Why shoulde yee stirre vp, or why should yee awake? q. d. there is no reason or cause, why you shoulde [Page] deale either so vncourteously, or malepartly with him, specially sith in his rest, standeth your own good. This my loue, yt is, he whom I so dearly and tenderly loue. Vntill he please, yt is, till he himselfe will: and the Church vseth this as a reason to discourage them from awaking him. q. d. Be not carried away with a fond affection, thinking that it will be good for you and him, that hee should be raysed vp or awaked: no, no, he knoweth what and when it is better for you and him selfe also then you can either think or declare.

Vers. 9. Who is she. The church going about to declare the loue shee carried towardes her head, and husbande Christe, both in this verse, and in the first part of it, by the way of a demand, speak of her self: and in the latter part, taking vpon her the person of Christ, she sheweth what great graces she had receiued from him. That commeth out of the wildernes, vz, of this wide worlde, and her owne corruption. Leaning vpon her welbeloued. She vseth this speech, not onely to note her loue towardes him, men vsing to leane vppon them whom they like. See 2. King. 5. 18. but also to set out the strength and comfort shee had from him, without whome by reason of their owne weakenesse, she had neuer beene able to get out of the wildernesse: and all this is spoken by the way of comparison: q. d. was there euer anye Bryde, that tooke such great paines, and vnderwent so many dangers, for the obtayning of him [Page] whom she loued? Take therefore these thinges following, as assured testimonies, and pledges of my vnfayned good will, namelye that I haue laboured to laye aside the olde man, denying my selfe, & the whole world also, which somtimes in scripture, is called a wildernesse. Isay. 4. 3. and by fayth haue ouercome all difficulties, that so I might at the length come to the heauenly house. Hebr. 12. 22. Neither speaketh shee this as boasting of her selfe, for she confesseth that shee was fayne to leane vppon Christe, and he as it were to vphold and vnderproppe her in all good thinges. Yea and by the wordes following shee sheweth that shee had the beginninges: by laying both which togeather we maye set, that shee gyueth all vnto him, euen as the Apostle doth. Phillip. 2. 13. shee beeing but the instrument of Gods power and goodnesse in the performaunce of the same. Vnder the apple tree Iraised thee vp, that is gaue thee life, and being, euen as men that are in a heauye sleepe, and are thorowly waked, seeme to be raysed vp from death to lyfe. And by the Apple tree, he meaneth here not onely Ierusalem, from whence the Lorde brought foorth a people vnto him selfe, but euen all the places of the worlde, in which it pleased God to beget and bring forth a people vnto him self: all which and euery one of which, may rightly be compared vnto an Apple tree, not onelye because vnder the shadowe thereof, there is [Page] comfort and refreshing, but also because that the good, profitable, and plentifull fruit of that tree, may very aptly resemble, the good workes of holy obedience, that the faithfull yeeld to the Lord, in which respect also the Prophet calleth them, the trees of righteousnesse. Isaiah. 61. 3. There thy mother conceiued thee. How and in whatsense, the church is called a mother. See vers. 6. of this chapter. There she conceiued thee that bare thee. A description of a mother, and this is repeated, not as a vaine word, but to shew that the church, can not bring forth spirituall children to God, but with as much both paine and daunger, if not farre greater, than earthly and worldly mothers bring foorth theirs.

Vers. 10. Set me as a seale on thy hart. As thogh the church should say. Seeing thorow thy goodnesse and strength, I haue vndertaken and performed, all these labours and toyles to attyre thee, I beseech thee, let me not be cast off, or lose my labour, but let the remembraunce and loue of me, take a deepe impression in thee, yea euen in thy hart and minde. And as a signet vpon thine arme, that is, let mee bee as deare and precious vnto thee, as the signet that thou carryest about thee: which how precious it was, and highlye esteemed, may appeare, in that Zerubbabell, hath a promise made him, that the Lorde will make him as a signet. Hagg. 2. 24. and on the contrary side, in that Iehoiakim is threatned, that if he [Page] were as the signet of Gods right hande, yet the Lord woulde plucke him from thence. Iere. 22. 24. The summe is, that it is a request full of affection and earnestnesse, which the church maketh vnto Christ. q. d. Seeing I haue yeelded thorow thy goodnesse such testimonies and tokens of an vnfaygned heart and loue, I beseech thee againe on the other side, to carry me continually in thy mind to haue mee alwayes in thy sight, and in thy handes, euen as men weare iewels about their neckes, and vpon their breastes, and put ringes, specially their signets and seales vppon their fingers, both to haue them alwayes in a readinesse, and to shew the speciall account they make of them. For loue is strong as death, that is, the loue that I carry to thee, is most earnest, vehement and mightye, and will ouercome all thinges, so it maye bee partaker of thee, euen as death it selfe. Others expound it thus, that shee had rather chuse death, than want him that shee loued: but the former sense is moste plaine and simple in my minde, she vsing this & the wordes following, as reasons to perswade him to loue hir againe, and to continue with her for euer, seeing she had so earnestly set her minde and affection vpon him. Iealousie is hard as the graue. By iealousie, shee meaneth not an ill humor of suspition, but the ardencye and feruencye of her loue towardes him, who coulde not abyde as it were, that he should loue any but her. For iealousie [Page] of it selfe is not euill (speciallye seeing the Lorde sayeth hee is iealouse ouer vs. Exod. 20. 5. But when it is carryed into the extreamitye of a suspicious minde. And when he saith, It is hard as the graue, she meaneth yt it wil not be conquered no more then yt graue which as it deuoureth all bodyes cast into it, whereof also it hath the name: so doth she deuour all difficulties & distresses, that might hinder her from her loue. The coales whereof are coales of fire. Shee compareth her vnfayned loue to an other thinge, namelye to fire, not onelye because it warmeth and maketh hotte, but also because it kindleth and increaseth, yea and is the meane to consume and purge, the church meaning by this, that the fire of vnfayned loue in her hearte towardes him, shoulde not onelye be euerye daye more and more increased, and shyne foorth as light vnto others, but also consume all cursed corruptions, that might hinder her affectition towardes him, euen as fire should licke vp straw or stubble before it: and that is the reason also, why shee addeth, And as a flame from the Lorde, or as it is in the Hebrue, a flame of the Lorde, meaning by that a most excellent fire, for the Scripture is wont to ascribe great and excellent thinges to God, as Psalme 36. 6. Thy righteousnesse is like the mountaynes of God: Others take it as a flame of fire sent foorth from the Lorde, to destroye the wicked: [Page] but no doubt shee meaneth to magnifie the greatnes of it, as which God, by the most mighty light of his spirite, doth not onelye begin in those that bee his, but also so kindle and encrease, that it endureth euen for euer and euer.

Vers. 11▪ Many waters can not quench this loue. Shee proceedeth in setting foorth the earnestnesse of her affections towardes Christe: shewing that sith her loue was as a mighty and excellent fire within it, it coulde not bee put out, but with manye troubles, afflictions and persecutions. It is an vsuall thing in the Worde, to compare both the troubles of the godlye, and the troublers of them also, to Waters, see for this purpose Psalme. 69. 1. Also Reuel. 17. 15. Neyther can the Flowdes ouerflowe it. Thogh shee meane the same thinge in other wordes yet it is no vain repetition: for it is as much, as if shee shoulde saye, no persecution, no not the greatest, should preuayle vppon mee, to quenche out or drowne vp my loue towardes mee. And that the worde Floudes is so vsed in manye places of scripture maye appeare, by Psalme 124. 5. 5. Also Math. 7. 25. 27. By which hee meaneth as the apostle sayth, that neyther trybulation nor anguish, nor persecution, nor famin nor nakednes, nor peril nor sword, shall separate vs from the loue of Christe, as Romans 8. 35. If a man woulde giue all the substance of his house for this Loue.

[Page] Shee meaneth that though a man woulde giue al that he had, either to buy this loue of her, or to get it from her, it were nothing, it were but labor lost, and therefore shee addeth, In contemning they would contemne him, that is, they would certainly contemne him, and all that he offered to, making no account neither of him, though hee were neuer so great, nor of the thing offered, though it were neuer so precious. For this the maner of the Hebrue tongue, when they highlye praise, to duble the word, and when they greatly dispraise, to duble the word likewise. See chap. 1. vers. 1. In summe, this is it that she meaneth by this verse, namelye to declare, that her loue was so firme and fast to him, that it could not be rent or pulled from him to anye other, either by anye force, or by anye fraud, or by any flattery, or fayre promises, which are not onelye the strongest, but the onely way also, that the Deuill and his instruments vse, to pull men away, from the loue and obedience of God.

Vers. 1. Teacheth the whole church, and euery particular member of the same, to be thorowly assured and perswaded of Gods election, and assured fauour towardes them for euer and euer. For if it be true in the whole, as against which the gates of hell shall neuer preuaile, why should it not be true, in euery part and peece of ye same. The knowledge whereof, is not onelye comfortable in the dayes of a distressed conscience, we [Page] hauing nothing so strong to leane vppon, as the mightye foundation of God, which remayneth sure, hauing Gods seale set vpon it: but also profitable to beat back, that point of Popery, which teacheth men to doubt of their saluation & continuaunce in good thinges, euen vnto the ende. Neither standeth the strength and staye of this perswasion vpon our selues, for then how quickly should we forgoe it, sith our first parents kept not their excellent estate, in the time of innocency: nor vpon any good thing either within vs, or without vs, for all our righteousnes before God, is as a filthye and stayned cloath, but vppon the vnchaungeable nature and purpose of the Lorde our God, as also vppon those infallible and sure notes that he hath giuen vs of his fauour, in which respect also we see, that the church heere vpholdeth her self, because she was assured of his sound and vnmooueable affection towardes her. Indeed if we looke into our selues, and into our great sins and manifold vnwoorthines, who can then finde any hope, either of saluation, or any other good grace? but if we will feele and beholde this, we muste cast our cogitation from our selues, and by the eye of faith, regarde the Lorde in his eternall loue and mercye, chusing vs also in Christe his sonne, and that vnto eternall life, before the foundations of the world were layde. As for that which is obiected by Papistes againste his truth, namely that it fauoureth of presumption, [Page] is most false, not only because we renounce all thinges in our selues, and disclaime from the same, both in whole and in part, but also we cleaue vnto God in the truth of his promise, in not abusing his mercye, nor turning his loue into wantonnesse, but making them more forcible meanes, to holde vs alwayes in the awe of a good conscience, and strength of fayth towards him. And if anye doctrine, sauor of pride, and be intollerablie presumptuous it is that of Popery, which teacheth men to trust in the vertue and goodnesse of the thinges they haue perfourmed, as auaileable and sufficient, not onelye for them selues, but for others also: and yet we may see the iuste iudgement of God further vppon them, not onely while that they them selues are iustly tainted with that cryme, which vniustlye they cast vpon others, but while they are founde faulty in crossing their owne assertions: for how can that doctrine of doubting which is deliuered in their wrytinges, and mayntained in their Schooles, stande with the matter of mens meryring and deseruing: because if there bee desert, and that not only of congruitie, but of condignity and worthines as they saye in their schooles, yea and that there be works of supererogation also, what need they to feare clayming onelye of fauour, but of that they haue deserued. But this we see▪ that the Lorde hath so striken them with the spirite of giddinesse, that as they [Page] swarue from the truth, so they agree not with them selues. As for vs, we doe so according to truth and godlinesse, remooue doubting from men, that we establishe no presumption before God, but rather teach them stayednesse, and strength of perswasion, and that not standinge vpon them selues, but vppon God, the author of all certainty and truth, and vpon that infallible verity of his will, which he hath reuealed in his word. For which see Iohn 13. 1. Also Iohn. 1.

Verse. 2. Teacheth vs, in the spirite of all holy loue, to exhorte and prouooke one an other, and that by all the argumentes and reasons we can, to the perfourmaunce of good and holye duties. Wherevnto that we may be the better drawen: it shall be good for vs to consider, that this doctrine is not onelye sanctified vnto vs in the examples of good people, but also by the verye commaundement of God in his worde, and by that duty of charity which is layde vppon vs towardes other, as towardes our selues, we furthering their saluation by all meanes possible and lawfull: and if there bee anye other reason or reasons besides these rehearsed, to vse them al also, as knowinge that all is little inough, both by reason of our owne corruption, as also by the peruersnesse of them, that wee are to deale with. See for this: Leuiticus. 19. 17. Math. 18. 16. Colossians 3. 16. Heb. 3. 13. Secondlye, we learne by that verse, not onelye with speed [Page] and earnestnes to pursue good thinges, but euen as a man would say, to preuent the time. It is straunge to see, the quicknesse and liuelinesse of men, about atchieuing of worldlye thinges, how they toyle and moyle very sore, and breake their sleepes as we say, and how dull and heauie they be in and about spirituall and heauenly thinges. No doubt but this carefulnes in the one, which are matters of nothing in comparison, and carelesnesse in and about the chiefest thinges, shall not onely make them voyd of excuse before men, but pull vppon them more heauye iudgement, in the lyfe that is to come, in so much as they haue beene busiliest occupyed about such thinges, as they them selues know to haue no durablenes, and haue neglected others, of whose perpetuity, they could not chuse but be perswaded.

Vers. 3. Teacheth the whole church, and euery particular member thereof, euen with earnestnesse to looke for, and hearty desire to wishe. the glorious appering of the sonne of God, for the perfecting of that betrothing & mariage, which is begunne betweene him and vs. We say many tymes in the Lordes prayer, Thy kingdome come, but who speaketh it, eyther with an vnderstanding or a feeling heart? By an vnderstanding heart, I meane one, that conceiueth and perceiueth the true sense and naturall meaning of that petition. By a feeling heart I meane such a one, as in an earnest desire that hee [Page] hath of eternall glorye, or of holye loue, that hee hath to al wel doing, & to cease from sin, wisheth euen the glorious appearing of our Lord Iesus, and the ending of the dayes of these miseries. It is lamentable to consider, that neither the glory of God, nor the loue of our owne saluation, nor the ending of our miseries, nor the attayning of vnspeakable ioyes, nor the practize of Gods seruants, can bring vs on vnto the performance of this duty, but as though we were glewed to this world, in a perpetuall obliuion of eternall blessednesse, or as though the cordes of our own corruption were stronger, than all the graces of God, or examples of good men, so we spend the dayes of our pilgrimage here, and are very likely so to ende them, to the hazarding of our owne soules. See 2. Cor. 5. 1. 2. &c. Also Phillip. 1. 23. Luk. 2. 29. and sundry other such like.

Ver. 4. Teacheth vs, euen carefully to imploy all that we haue to the entertainment & receiuing of Christ. And therefore looke what graces soeuer God hath bestowed vpō vs, we should labour the continuaunce and increase of the same in vs: for they alone, are the thinges that make Christe to take delight to come vnto vs, and to dwell with vs. See Reuel. 3. 20.

Verse. 5. Teacheth vs, in heartye sort and maner alwayes to intreat the Lorde for the feeling of his wonderfull fauour and rich mercye. No doubt, but if we vsed this meane of prayer often [Page] times & earnestly, drawing nigh also vnto the Lord in the faith of his promises, for he that wil come to God, must beleue that God is, & that he is a rewarder of them that seeke him Heb. 11. 6. and in vnfayned repentaunce for our former euils, for God heareth not them that continue in sinne. Iohn. 9. 31. See also Prouerb. 15. 8. and Prouerb. 28. 9. no doubt I saye, but if we perfourmed these dutyes as before, God that giueth liberallye to all men, and reprocheth none. Iames. 1. 5. woulde giue vs his sonne Christe, & together with him all good things also. Rom 8. 32. yea euen his holy spirite. Luke 11. 13. to lead vs into all truth and weldoing. And herevnto we should be stirred vp, as well by the effectuall sense and feeling of our present wants both bodely and spirituall, as also by the excellencye of the graces to be found in God, which reacheth not onelye to this present life and worlde, but to that also which is to bee reuealed to the sonnes and seruauntes of God. Secondly, we maye learne out of that verse, for no shame in our selues, nor yet for no misiudging or euil speech of the wicked, to neglect the performaunce of any dutye, that may testifie either our loue, or obedience towardes Christe: for if we will doe so, we shall not finde the want of anye lettes in our selues, nor lacke stumbling blockes cast in our wayes by the wicked to hinder vs therein, but we muste by honour and dishonor, [Page] by euill report and good report, yea in all thinges approoue our selues, as the seruauntes of God. 2. Cor. 6. 48. vnto God and men, and doe as our Sauiour him selfe hath done before vs, that is, for the ioye that was set before him, he hath indured the crosse, and despised the same, and is set downe at the right hande of the throane of God, that so wee considering him that indured such speaking againste of sinners, maye learne not to bee wearied and faint in our mindes. Heb. 13. 2. 3. assuring our selues that if we suffer anye thing with him, or for him, we shall also raigne and bee glorified with him. 2. Timoth. 2. 12. for the perfourmaunce of worldly thinges, touching our owne pleasures or profitees, yea that though sometimes they bee vnlawfull, we neither are ashamed nor afrayde of men, and why shoulde we bee so in the doing of spirituall dutyes, and that to our God? It is worthye the noting, that manye that will not blush at any thing before men, will be ashamed to performe holye duties to God, either of Prayer, confession of faith, Catechising or such like: and on the other side manye afrayde to performe euen honest thinges before men. will not blush to do holy things in the presence of God: & Let these latter people make much of this work of the spirite in them, and labour to increase in the same before God and man, that it maye bee a notable and continuall pledge vnto their fayth: [Page] but let the other feare and tremble, who haue a dubble note of great vngodlinesse in them, the one that they are not ashamed of euill before God and man: the other that they are ashamed of good dutyes, in the presence of God & man: and let them labour the amendment of it, or els it will goe hard with them both before God and man, and that in this lyfe and the life to come also.

Vers. 6. Teacheth vs in all reuerence and regard, to esteeme the Church, because there is in the same, the aboundaunce of all treasures, fit to furnish vs in the execution of our duties both towardes God and men, and to make vs able in al sweet and delicate sort, to entertayne the Lorde of life, to his glorye and our eternall comfort The prophane and worldly people, cannot possibly behold these thinges, because they looke no further, than the eye of flesh and bloud directeth them, or the line of their owne reason, will lead them: they onelye the eyes of whose vnderstanding God hath opened by his worde and spirite, perceiue these excellent misteries, for it is the spirituall man that discerneth all thinges, yea euen the deepe thinges of God. 1. Cor. 2. 10. 15. which is not onely true in the misteries of faith and religion, but euen in discrying and discerning the church of God also: for if a man haue no beter loades man, than the light of his owne witte, it is more likely that he shall imbrace the [Page] synagogue of Sathan, by reason of the outward glory, and glittering of it, insteed of the church, than the Lordes church indeed.

Vers. 7. Teacheth vs, that we can neuer haue spirituall ease, nor spirituall comfort, till we be assured of, and doe effectuallye feele Christe and his merites, and doe plentifullye taste of the louing kindnesse and fauour of God towardes vs in him. They that are distressed in body & soule, and looke for reste and consolation else where, than in him, we may perceiue by this, are fouly deceiued, as they also that haue their onely ioye, felicity and contentment in the outwarde, either pleasures or profites of this life. Notably sayth Dauid, Psalm 4. 6. Many say who will shew vs any good? But Lorde lift thou vp the light of thy countenaunce vpon vs. Thou hast gyuen me more ioy of hart, than they haue had, whē their wheat & their wine did abound: wherof also he seemeth to render a reason. Psalm. 30. 6. saying, that In the Lordes fauour, there is life euen for euer more.

Vers. 8. Teacheth vs, not onelye to haue care and conscience in our selues, to do nothing to the annoyaunce or displeasing of our Lord and Sauiour Christe: but also to labour what we can, that others doe not disquiet him. By which we maye see, that the loue and care we carrye towardes him, shoulde not bee contayned within the compasse of our owne bosome, but bee extended [Page] to others, as wel as to our selues, y• by yt means also we may not only prouide, for ye pleasure & profit of him, to whom we belong or wish wel to, but further and aduance to the vttermost of our poore powers, the saluation of other men. Secondly, we may learne to beware of prescribing any thing or time to the Lord, not only because it argueth intollerable presumption and boldnes in vs, we seeing by experience, yt superiors will not bear it at their hands, to bee controlled, no not in thinges vnlawfull or wicked (& then what a sinne must it be in vs, to vsurp vpō the Lord, who can appoint nothing but yt which is good and lawful?) but also because it secretly accuseth ye Lorde as insufficient in foresight, to determine or doe, whatsoeuer he shall see to bee good for his own glory, and the benefite and behoofe of those that belong vnto him.

Ver. 9. Teacheth vs two speciall things, first the whol church & euery particuler mēber therof, yt will vnfeinedly come vnto Christ, must vtterly remoue frō them all impediments and hindrances yt may hinder thē in that excellent race, casting away euery thing that presseth downe, and the sinne that hangeth fast on. Hebrewes 12, mortyfiyng the old man continually, with the lustes and concupiscences of the same, that so Christ may take delight and pleasure to dwel in vs.

Secondly, yt whatsoeuer graces we haue, either [Page] outward, or inward we haue thē only frō ye Lord by christ: who is not only the mean to conuey thē ouer vnto vs, but to continue, increase & strengthen the same in vs, for in him are hid all the treasures of wisdom and knowledge: Col. 2. 3 And of his fulnesse haue wee receiued euen grace for grace. Ioh. 1. 16. So that we may see heereby, that not onely preuenting grace (as papistes say) is his, but euen all graces subsequent or following the same. For what haue we that we haue not receiued. 1. Cor. 4. 7? Speciallye sith we are not sufficiēt to think a good thought. 2. Cor. 3. 5.

Verse. 10. Teacheth vs, that the thing wee should esteeme most precious, yea pray and wish for, is the assured feeling of Gods fauoure and loue towardes vs in Christ. Of this some thing hath bin said before. vers. 7. of this chapter: And this is that also which our sauiour speaketh in Luke vnto his disciples: Chapter. 10. 20. Reioyce not in this, that the spirits are subiected vnto you, but rather reioyce because your names are written in heauen. Ieremy also speaketh excellentlye of it chap. 9, 23. 24. Let not the wiseman glory in his wisedome, nor the stronge man in his strength &c: but let him that gloryeth, glorye in this that he vnderstandeth and knoweth me sayth the Lord: For I am the lorde which shew mercye, iudgement, and righteousnesse in the earth: [Page] for in these things I delight. See also 1. Cor. 1. 31. Also 2: Cor. 10. 27. Secondly that our loue to the Lord, shoulde be no colde affection, or some meane measure of a good minde, but that it should be feruent, earnest, continuall, and as a man woulde say fyery to consume all lets eyther within vs, or without vs, that might hinder vs from expressing the sound affection that wee carrye towardes the Lorde Jesus. This doth Christe notably expresse by sundrye particulars. Math. 10. 37. 38. But yet more plainlye in Luke chap. 14. 26. When he sayth, He that hateth not his father and mother, & wife & children, brethren & sisters, yea, and his own life also, cannot be his disciple, but most effectually in the abridgement of ye law. Luk. 10. 27 Thou shalt loue the lorde thy God with all thine heart, and with all thy soule, and with all thy strength, and with all thy thoght, meaning that al that we haue both inward and outward, shoulde bee imployed in and about, the vnfained loue of Gods maiesty.

Vers. 11. Teacheth vs, that no feare or flattery of the aduersaries, should cause vs to fal from ye holy loue that wee carry and ought alwayes to carry to Christ our head and sauiour. It is the nature of the wicked to assay, by fawning and fauour offered, to fetch that from vs, that otherwise perhaps they could not get from vs, What soeuer they do, we must be resolute, being assured [Page] of this, that as we will holde and defend nothing, but the Lordes vndoubted truth, so wee will againe in nothing feare our aduersaries, because that all that they doe, or can do against vs, is to them a sure token of destruction, but to vs a pledge of saluation and life euerlasting, and that from God. Philip. 1. 28. Notable for the ouercomming of this assault, are the wordes of the Apostle Paule, in the latter end of the eight to the Romans. Who shall seperate vs from the loue of Christ? Shall tribulation or anguish, or persecution, or famine, or nakednesse, or perrill or swoord? As it is written: for thy sake are we killed all daye long, we are counted as sheepe for the slaughter: neuerthelesse in all these things, we are more then conquerours, thorow him that loued vs: for I am perswaded that neither death nor life, nor Aungels, nor principalities, nor powers, nor thinges present nor thinges to come, nor height nor depth, nor any other creature shall bee able to separate vs from the loue of God, which is in Christ Iesus our Lord. Rom. 8. 35. 36. 37. 38. 39. In which wordes and names, ver. 35. 36. 37. the Apostle sheweth, that no terror of the wicked, should cause him, or the rest of the faithfull, to fall awaye from a sound minde towardes Christ, and in the other verses, vz, 38. 39. hee declareth that no shew of good things offered beeing either present or to co [...] [Page] should pull vs from, or should pul from vs, either that loue, wherewith God in his sonne Christe, hath loued vs, or wherewith we in some measure of a sound mind, do affect and loue him. Oh that men woulde duely regarde these thinges, that so they might come indeed, not onelye to the faith and feeling of the same, but also to the sound obedience and performaunce thereof, that so God might receiue glory at their handes, their owne soules might be saued in the daye of Christe, and other men be builded vp by their examples to do the like.

The 8. and last Chapter and the summe thereof.

The olde Church or Church of the Iewes, consulteth with Christe her heade and spouse, concerning the calling of the Gentiles, declaring that it is one part euen of her spirituall ioy, to see that they shall be chosen into Christes flocke. verses 1. 2. 3. Christe againe on the other side, setteth out his affection to the church, and wished still to be commended and praysed of her, verses 4. 5. 6. Which the Church taking euen as it were out of his mouth, shee desireth his continual presence, and fauourable aide for euer.

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1 WE haue a little Sister and shee hath no breastes: what shall we do for our sister, in the daye wherin speech shal be had concerning her?

2 If a wall is to be builded, we will build in it, a pallace of siluer, & if the gate is to bee defended, wee will fence it about with boordes of Cedar.

3 When I my selfe shall be as a wall, & my brestes like Towres, then shall I bee in his eyes, as one that findeth peace.

4 Shelomoh hath a vine in Baulhamon: he gaue the vine it selfe, vnto the keepers: a man bringeth for the fruite thereof, a thousand peeces of siluer.

5 My vineyard which is mine is before my face: to thee O Shelomoh a thousand, and two hundred to them that keepe the fruit thereof.

6 O thou that dwellest in these gardens: the companions harkening vnto thy voyce, cause mee to heare.

7 Flye thou O my welbeloued, and be like vnto the roe, or to the young hart, vpon the mountains of spices.

[Page] THe Church especiallye of the Iewes, hauing before made mention of her unfayned loue towardes Christe, as we maye perceiue by the latter end of the other chapter, doth now manifest the sound affection that she carrieth towards him, euen by an other circumstance, to wit that she taketh wonderfull care, for the inlargement of the glory of her spouse, not onely by deliberating, but also after a sort wishing the calling of the church of the Gentiles, yea making as you would say large and great offers, for the accomplishment of the same. Which though indeed it did at that time most properlye belong vnto the people of the Iewes, who in those dayes were in outwarde profession the onelye people of God, it doth now concerne the whole church, who are the same now, because the partition wall is taken away, that the Iewes were, & ought to carry the same sound mind towards them yt are not yet called, that the Iewes did to the Gentiles, that were then without, the Lorde vnder the church of the Iewes, resembling no doubt, the congregations that should be gathered of all the nations of the worlde, and by the Gentiles setting out such, as hauing not hearde the worde, were yet notwithstanding in good time, by the ministerye of the worde and working of the spirite, to be effectually called to the Lorde: whereof [Page] of also this me thinketh maye seeme to be a good reason, because yt as the Lord will alwayes haue his church, vpō the earth, so he wil haue yt means continually vsed, not only that therby, they that bee conuerted, maye be strengthened, but also that others may by the same meane, be mightely reclaymed: otherwise as Gods worke should appeare for a time, and his glory manyfested in strengthening them: so his power should bee hazarded and glory also, yea the Church it selfe might quicklye come to an ende in this lyfe, if there were not as a dayly remoouing of some of them to eternall lyfe, by the meanes of death naturall, to triumph with the rest that are gone before, so a continual drawing of othersome theron, by the exercises of the worde, to partake with the reste, in that spirituall warfare, that they are to vnder-goe in this life. And this I woulde haue to bee marked as good, profitable, and necessary, both for the sense and doctrines of this chapter, speciallye for the three first verses of it, that we maye not be constrayned hereafter, to repeat the same againe.

This chapter consisteth of three partes, or doth especiallye propounde vnto vs three thinges. The first point is as it were, a consultation of the old Church, with her head and husbande Christ, concerning the chosing and calling of the Gentiles, into the selfe same state and condition of eternall [Page] grace & fauor with her: & this is contained in the three first ver of this chapter.

2 The second thing is, a notable manifestatiō & declaration, of the sound affection of our sauiour Christ towardes the whole church consisting both of Iewes & Gentiles, or of all nations as you would saye, this beeing set out vnto vs, not onely by commending the church, but by commending it, by comparing it with Solomons vineyard, yea by preferring it before the same, & by stirring vp the sayde church, to the holye duetye of praising him, from whō, if he did not highly affect her, he would not desire that commendation, ver. 4. 5, 6.

3 The third thing is an earnest request or praier, that the church beeing moued with the loue of hir husbande, & care to obey his cō mandements, maketh vnto him for his continual presence, comfort, and assistance, to lead her & to guid her, into all truth & weldoing, and this is contained in the 7. and last ver. of this chapter.

Ver. 1. We haue a little sister. She beginneth to propound the matter touching the vocation and calling of the church of the Gentiles. Whē she saith we, she meaneth it of Christ & her self. q. d. O husband & spouse, thou & I haue & by ye worde sister, she vnderstandeth ye church of the Gentiles: which she calleth her sister, & the sister of Christ Iesus also, because they haue both one cōmon father, [Page] vz, the Lorde, of whom is named the whole family, in heauen & in earth. Ephes. 3. 15. yet so yt we alwaies obserue this true & holy distinctiō that Christ, especially as in regard of his Godhead, is the verye naturall sonne of God indeed, wheras we are his sons & daughters, whether we be Iewes or Gentiles, thorow adoption & grace Rom. 8. 16. & 2. Cor. 6. 18. in what respect further either ye whol church, or the particular churches of Iewes & Gentiles, maye be called Christes sister, or sister one of them to another, see before chap. 7. 6. She addeth that shee is little, yt is not ripe or growen to any greatnes, or as a man would say, not come to the yeeres of mariage or mariageable (vnderstand it alwaies spiritually) because ye fulnesse of ye time for their mariageꝭ as you wold say or calling was not come Gal. 4. 4. euen til Christ him self was ascended, & had sent forth his Apostles, giuing thē cōmission for that purpose. Mat. 28, 19. Mark. 16. 15. the misterye wherof, thogh it were prophecied of long before, and euen ye very angels did after a sort, desire to beholde ye accomplishment of it, yet was it reserued to be made most manifest, & performed by ye Apostles in their daies, as appeareth 1. Pet. 1. 10. 11. 12. And she hath no breastes. This is added, euen to expresse her littlenes or smalnes as before: q. d. She is not yet mariageable, or fitte for Christe, no more then as a man woulde saye, a very young Damosell is sit for a man, because they are not apt to conceiue, bring foorth, [Page] or nourish children, and euen so was it with the Gentiles: for neyther were they fit for Christe, and to receiue or imbrace the Lorde, because they wanted that yeeres and ripenesse, that the Lord had appointed wt him self for them, as also the meanes wherby they should haue come to it, for vnto the Iews, and not vnto them then, was the adoption, the glory, the couenauntes, and the seruice of God committed, Rom. 9. 4. If any man wil say, there were diuerse of them called, I answere that that was as a man woulde say, but the addition of one day, or some small time, to a naturall life, in respect of the fulnesse of the age that they grew too afterwardes in Christe. See Ephes. 4. 13. What shall we doe for our sister. The Church and Christ are brought in here, as it were a man and a wife, or a brother and a sister, debating what were best to bee done, with their yongest children or kinred, and which way they might most labour their preferment. Wee know by the practize of the world, that not onely godly, but naturall brethren and sisters, will vse all the means yt they can, for the preferment and good bestowing of suche of their kinred, as be vnmatched. The selfe same affection doth the Church and Christ put vpon them here, the better to resemble the care and consultation yt they had, for the calling of the church of the gentiles. In the day. She putteth day a part of time, for ye pre [...]ed & set time wt God, whither it were moneth, [Page] year, &c. Wherin hee woulde accomplishe the calling of the gentiles. Wherein speeche shall bee had concerning her, that is, concerning her calling into the church, that so there may be one sheepefold, euen as there is indeede properly but one shepheard. Ioh. 10. 16. and one church as there is but one heade of the same Iesus Christe. Ephes. 5. 23. In effect in this interrogation or demaunde the churche meaneth this much, q. d. When I shall propound thy worde for the winning of the gentiles, and thou shalt giue a notable increase vnto the same effectuallye, and enlarge it mightilye with wonderfull blessinges, in so muche that the mystery of that holy marriage, which was kept secret since the world began, but shall now thorough the soueraigne authoritye of the eternall God be declared vnto all nations. Rom. 16. 25. 26, That so they may by fayth bee ioyned vnto thy body; then and at that time what shall we do for this our sister the Churche of the Gentiles? Hitherto reacheth the question propounded as it were, in the way of consultation or aduise.

Verse. 2 If a wall is to be builded. This verse contayneth an answere vnto the former question, in which is set out vnto vs, yet metaphorically and vnder figures, the resolution of Christ and his churche, what they will doe, and what waye they will take, when the fulnesse of the gentiles shall come in. And heere they are [Page] brought in, as men consulting and taking aduise, to place and to plant great store of people, and fearing that the roomes they haue prepared, or the city that they haue appoynted, will not be large inough to contein and hold them, they say thus: if the olde walles be to be razed and pulled downe, and newe, to inclose a larger circuite of ground, for the intertainment of our friends, be to be erected and set vp, let vs do it. We will build in it a pallace of siluer: q. d. we will not onelye inlarge our wals for their sakes, prouiding by that meanes things necessary & fit for them, but that they may know they shal be indeed most hartely welcome vnto vs, they shall perceiue that as we our selues will spare no paines or cost, for their holy intertainment, so they shal haue al thinges that may indeed be delightful vnto them. And all this is donne to drawe on the Church of the Gentiles with willingnes and speed to come to the Lorde. Siluer is a precious thing as we know, and much set by amongest men, but when they shall haue it in such plenty, that pallaces as a man woulde saye, shall be built with the same, that is strong and mighty to draw. And that is the reason, why vnder such earthlye thinges of great delight, the Lorde setteth out spirituall matters. See before chapter 6, 14. of the Iuory Tower. Also Reuel. 21. in the description of the heauenlye Ierusalem. And if the gate is to be defended, that is, the entraunce that [Page] they must haue, is to be strengthened. We will fence it about, that is, make it strong and mighty With bordes of Cedar, that is with thinges that shall last: for Cedar will not rot or worme eate as Writers affirm: for the durablenesse whereof, see 2. Sam. 7. 2. 7. &c. The meaning is, that if they feare any thing to hinder their entrance, or stande in doubte when they are entred, of some annoyaunce from abroade, they shall not need either to fear or doubt, either the one or the other for they shall haue strong and pleasaunt walles, and mightye and durable Gates safely to defend them. And as all this is done, to incite and prouoke the Gentiles, in some measure of a sounde minde, to ioyne them selues to the Churche, so it is not without cause, that hee mencioneth both Walles and Gates, notinge indeede thereby, that Gods fauoure to his Folcke shall bee all in all to them, more safelye defending them, then in the strong Citye. Psalme. 31. 21. The meaninge of this Verse is, that at what time the Church of the Gentiles shall bee called in (whiche indeede by reason of theire infinite multitude, coulde not bee contayned within the narrowe Boundes of the Citye of IERVSALEM, euen as the Prophettes them selues Prophesied and foreshewed, of which you maye reade Isaiah. 49. 20, And Zechariah [Page] 24. not within the boundes of Iudea it selfe, that then they shall bee constrained by reason of such infinite number, yea that they will be willing to, rather then the Gentiles shoulde bee secluded, to bring in a new forme, and order as it were of a city, yea to pul downe the old walles, and to set vp newe walles and newe gates for the inlargement thereof, for by the terms walles and gates, there is by the figure Synecdoche, that is a parte or partes put for the whole, meante the city, which also is vsuall in the scriptures, See Psalme. 18. 29. Also Amos. 1. 7. And for the worde gate so taken, see Genes. 22. 17. Also Genes. 24. 60. Deutr. 16, 5, All commeth to this end, as though Christ should say, seeing the increase shall bee so great, wee will imploye, euen our common trauayle and payne together in this building vp of the whole churche together.

Vers 3 When I my selfe shall bee as a wall. The olde churche hauinge before declared her good minde, towardes the churche of the gentiles doth not so stay therein, that shee neglecteth her selfe: but sheweth that howsoeuer shee hath receiued as yet more graces from GOD, then the poore churche of the gentlles had, that yet notwithstanding there was muche to bee added vnto her beauty and strength, which also she did look should be perfourmed to her, euen by the vocation of the gentiles: and that maketh [Page] her also to adde, And my breastes like towers, that is fayre and comely, by which allo she noteth, that thogh shee were then to be discerned from the churche of the gentiles, which as was sayde before, had no Breastes, and shee had some, yet there shoulde bee an increase still of that comlinesse and strength. Then shall I bee in his eyes, that is, in the iudgemente and accounte of Christe, For because that the iudgemente of the eye, is in moste thinges certayne, and it is a notable instrumente to conueyghe to our vnderstanding the trueth and certainty of thinges, she putteth therefore the eye for the Iudgemente that Christe shall haue of her. As one that findeth peace, that is, very deare and precious, and full of delight and contentment. For euen as that man, that hath liued in long and greate disquietnesse, seeking notwithstanding for peace, and finding it at the length, hath obtayned his heartes delighte and ioy, yea, that whiche hee preferreth before all that hee hadde: so was it and shoulde it bee with the Churche. All in effect is as muche, as if the Churche shoulde saye: when a greate companye of the gentiles beeing ioyned together with mee, shall growe vp togeather with them, and they with mee, and so wee both make but one Citye, I shall not bee farre from that same quietnesse of Spirite and blessednesse, for whiche I trauayle so sore now. [Page] I do in deed perswade my selfe now, that I am not onely entring therinto, but haue made some good proceedinges therein, howbeit the time of my perfection and full strength therein, is not yet come. Nigh it is in deede I confesse, but when the time shall come, that I shall by the glorious appearing of my spouse Christe, bee taken vp into the perfect communion and fellowshippe of peace, then shall the marriage indeed bee thorowly finished, and that is it, which in so manie places of scripture, is called the last daie.

Verse. 4. Shelomoh hath a vine in Baulhamon. Heere beginneth the Second part of this Chapter, which is Christs speach to the Church Wheerin he doth propound two speciall things. First by comparing it to a vine, yea to a moste excellent vine, hee sheweth how deare and precious the Churche it selfe is vnto him ver. 4. 5. Secondly, hee prouoketh and stirreth her vp, to publishe his praise, and the great graces that bee in him, verse 6. Concerning the wordes. The vine is commended in this verse, first by the person of the owner, to wit Solomon, whoe if euer any man liuing, might haue moste excellent thinges, hee aboue others (as a man would saye) might haue them, both for the wonderfull aboundaunce of his wealth, as also for the excellencye of his wytte. Secondlye, it is commended for the situation or place wherein [Page] it was, vz. Baalhamon: whiche if wee take as the proper name of a place, as some of the Hebrewe writers doe, and particularlye Alen Ezra: no doubt but it was famous, not onelye for good Vyneyardes, but also for greate store of the same, from whiche also as it should seeme, it tooke the name: for Hamon signifyeth, a multitude: and if Baal maye bee interpreted, as Rabbi Shelomoh thinketh it maye, namelye to signifye a playne: to whiche ende hee aleadgeth Ioshua 12. 7. Of Baalgad, then no doubte but it was so muche the more plentifull, because playnes and Vale countryes, are moste commonlye accounted moste Fruitefull. But if wee take it as a Nowne appellatiue as wee saye, or common, and turne it as some doe, and as also the Worde maye well beare it in the Lorde, of the multitude to witte of Wyne, meaning thereby as some also doe render it, in a fruitefull place, the sense and meaning commeth all to one, namelye, that the Vyne is commended for the fruitefulnesse of the place wherein it grewe. Hee gaue the Ʋine it selfe vnto thee keepers, That is, hee lette it foorthe to hyre, or for a Rente, to suche as shoulde keepe, Dresse, prime, cut and trimme the same.

A man, That is euery one of those, that hired it, or all they togeather, for so haue [Page] you this word vsed in sundry places of scripture. see 1. Cor. 11. 28. Bringeth for the fruit therof, vz, that hee hath reaped & receiued from the same, or for the rent thereof as we say. A thousand peeces of siluer, that is a verye great summe, for hee putteth a number certaine for an vncertaine: some read sickles, meaning no doubt common sickles which was halfe as much as the sickles of the sanctuarye, and did amount as some suppose, to the valew of our twenty pence. He that lusteth to see or read more of this matter, maye view the most learned annotations of M. Beza. vpon Math. 17. 28. whatsoeuer it be this is the third commendation attributed to the Vine, namely that it was hyred or let for a very great rent, which also is an argument of the great fruitfulnes therof: and in this verse is contained the first part of the comparison.

Ver. 5. My vineyard which is mine. He beginneth here to put downe the second part of his cō parison, namely to shew how much Christs vineyard which is his Church, differeth from Solomons, euen as much as Christe who is greater then Solomon. Mat. 12. 42. differeth from him, and as much as spirituall thinges exceed bodely. And this difference is not onely noted in the word my vineyard, but also in the words following. Which is mine. Christ by dubling the words, nothing both the excellency and the certaintye of it, as we haue sundrye tymes declared heretofore: [Page] q. d. It is an excellent vineyard, euen as I my selfe, and belongeth to none other but to me alone: no man shal succeed me in this, because he is the eternal Lord & heyre of all things. Heb. 1. 2. and therefore of the church also. Is before my face, yt is, I do continually looke vppon it, & haue an eye ouer it, or watch ouer it alwaies for good, noting not onelye his perpetuall presence, in his church by this phrase, of which see Math. 28. 19. but his continuall dressing and pruning of the same (as the husbandmen do vineyards) yt it may bring foorth more fruit. See Iohn. 15. 2. And this is the second thing for which Christes vine is preferred before Solomons, namelye because he is inforced to put ouer his, to the labour and dressing of other men: but Christe doth as it were, with his owne handes, prune and keepe his owne. To thee O Shelamoh a thousand, vz, peeces of siluer or common sickles doe in right appertayne, as a rent belonging to thee. And two hundred, vz, peeces of siluer or sickles, for all this must be repeated out of the fourth verse. To them that keepe the fruite thereof, that is, to them that labour to dresse it and make it fruitful. And al this is spoken by the way of concessiō or graū ting. q. d. I yeeld to this that thy vineyarde is worth a thousand sickles a yeare, yea I consent to more than that, that the laborers in it, and the dressers of it, are worthy for their paynes, to haue ouer and besides two hundreth peeces of [Page] siluer, and yet for all that this vine of mine shall far exceede the same, in the respects aboue mentioned. To be short: The force of this reason, taken from comparison or the argument it selfe, is this much in effect. King Solomon himselfe not for all his wit & wealth, though hee haue a most fruitful vine, and such a one as yeeldeth excellent and good store of wine, can not prune it, and dresse it himselfe, or receiue the whole fruit of the same, but is faine to let it out vnto others to dresse (and this is the summe and meaning of the forth vers) but as for I my self (saith Christ) I haue a far more excellent and fruitfull vine, hauing many branches in it, (and euery branch bearing many clusters of graps) than Solomōs hath grapes, as a man would say: yea such care and loue do I my selfe carrie to this, as that I will not let it out to others to dresse it, nor suffer any thing of it to bee taken from me (which Solomon can not chuse but graunt to the dressers of his vyneyarde) because I am alwaies present with it and haue myne eye ouer it cōtinually for good. And yet the truth and worthinesse of this comparison may the better appeare, if wee will well looke, either into the persons, or the things compared. Solomon must of necessity, by reason that he was a man and weake, haue others to labour for him, and to dresse the vyneyarde to his vse: but Christ as the eternall God & head [Page] of his church needeth none of those aydes: for though he vse men as his Ministers, that is not done so muche to derogate from his power, who canne without their helpes worke the saluation of his elect, as for theire weakenesse sake, hee speaking vnto them in persons like to themselues, that so they mighte without feare as it were, imbrace the truethe. Besides, they that laboure in Solomons Vyneyarde, must because it was worldlye, bee recompensed with a worldely wages, and eate as you would say, parte of that yt they trauelled for: but neyther CHRISTE nor his ministers if wee shoulde speake of them (but indeede wee are not so muche to weighe that in this place) eateth anye bodelye thinge that commeth from the Churche, but hee giueth them all their laboure, and receyueth as a man woulde saye, nothinge in comparison from them agayne. If any man list to pursue this further, hee maye, so bee keepe himselfe alwayes, within the compasse of the place, and the Analogye or Proportion of fayth.

Verse. 6. O thou that dwellest. After that CHRISTE had extolled the excellencye of this Vyne, that is of his Churche, hee turneth his speeche vnto the same, giuinge her therebye as it were to vnderstande, that all this he had done, not onelye for her comfort [Page] but also for her instruction. For her comfort in that she was so highly, yet truly commended. For her instruction, yt she might learn therby to extoll him indeed & truth, that had beene so liberall in her cōmendation. In these gardens. Hemeaneth the particular Churches vppon the earth, in which the vniuersall church is after a sort, resident and a continuall dweller, Christe yet notwithstanding hauing care, both ouer the whole, and ouer euery particular one, and pruning and dressing them with a singular affection towards them, as appeareth by the particular churches mentioned. Reuel. 1. 2. 3. chapters. The companions harkening to thy voyce, caused me to heare, So it is word for worde in the Hebrue text: but the meaning is, make me knowne by setting abroad my prayses to such as are thy companions and fellowes, and eyther harken to thy speeches, or should harken thereto. For though by the worde fellowes or companions, there be principallye ment the sounde members of the church, and namely such as doe willinglye submit them selues to the worde and discipline of God. Yet all men (because of our common creation, and because of our one and common dwelling place, which is the earth) may be understood thereby speciallye such as will not liue, like hogges and dogges (to whom we are not to giue holye thinges, nor cast our pearles before them, as Christe sayeth Math. 7. 6.) but yeeld and giue ouer their minds [Page] to healthfull and sound doctrine.

Vers. 7. Flye thou O my welbeloued. The third part of the chapter, wherein howsoeuer the word flying, maye seeme to insynuate, as though the church wished the remoouing of Christ: yet doth shee rather thereby note, the speedye approch of Christe towardes her, euen as they that goe to thinges they take delight in, doe runne rather than goe, or as we would say flye. And be like vnto the roe, or to the young hart. To the end that she may the better expresse the speede or swiftnesse, that shee woulde haue Christ to vse in comming towardes her, shee vseth this dubble symilitude. For the swiftnes of these creatures, see yt which is written. Psalm. 18. 33. To which ende also tendeth the worde young, because they are farre more lustye and freshe than when they grow to greater yeares. Vpon the mountaynes of spices. If we referre this as some doe, to the roe, & young hart, then it meaneth moste pleasaunt hilles or mountaynes: but if wee referre it to Christe, as indeed I take that to be the moste true sense. q. d. thou that art in the mountaines of spices, then it signifieth heauen, the same beeing resembled vnto vs (which otherwise can not bee expressed) by thinges of greatest sweetnesse and delight in this life. Neither is it besides the purpose, that he speaketh of spices in the plurall number, by which he noteth not only the excellency of heauenly ioyes, but the wonderful varietie [Page] and store of them, there beeing more ioyes there by thousandes of degrees, then there is or can bee in the mountaynes, that are best stored with all kindes of most precious & sweet things. In summe, this is the meaning of this verse, that the church imbracing Christes commaundement, touching the publishing and spreading abroade of his name: and knowing how harde a thing it is to perfourme that duetye, as well by reason of the excellency of the matter it selfe, as also by reason of the great difficulties and daungers that are on the earth, for the doing thereof, both sue for his present ayde and continuall presence to lead her and to guide her to the performaunce of that, & all other holy duties whatsoeuer: as though the church shoulde saye, I am vtterly determined to do the thinges thou doest commaund me: onelye I beseech thee to be present with me, and not onely to make me see and know the thinges commaunded, but also giue me strength to accomplishe the same: yea make [...] I praye thee, by thy glorious comming to [...] mee, and euerye sound member of my body▪ [...] thy gracious promises, and specially eternall lyfe. See the like conclusion or shutting [...] Reuel▪ 22. 20. in these wordes: Euen so, come Lord Iesus. Which wordes the church both their and here vttereth, not as prescribing vnto Christ a time (for yt were intolerable pride, thrusting themselues into Gods office, who hath [Page] set a day, wherein he will, in the personne of his sonne iudge all fleshe) but to shew the earnest desire, that they haue to cease from sinne, to be deliuered out of the manifolde miseries of this present euill worlde, and to be made perfect partakers of eternall life and blessednesse, ioyned perpetually with their heade and Sauiour Christ.

Vers. 1. In the care of the old church, for the calling of the Gentiles, not onelye whole churches are taught, what they should doe for the reclayming of them that are without, appertayning notwithstanding vnto Gods kingdome of grace and glorye: but also what particular persons should striue too in the like behalfe. Paule longed after all the church of Philippi, and that from the very hart root in Jesus Christe. For the more euident declaration of which scunde loue of his towardes them, hee calleth God to recorde as it were, againste his owne soule, that he did not dallye or dissemble with them▪ Phillip. 1. 8. where is that carefull affection to bee [...]und amongest men▪ Naye, where is any meas [...]re of a sound minde? That cursed canker of selfe loue, hath vtterlye consumed and eaten vp the same. For euen as we see, that in worldly thinges and states, no man regardeth eyther the common wealth, or the good of an other: so hath God made vs to behold (but yet in his fearfull iudgement, as the punishment of our former [Page] sinne) that no man careth either for the thriuing of the whole church, at hoame or abroade, or for the furtheraunce of the saluation of particular people or brethren.

Vers. 2. Teacheth vs, to spare no paynes or cost, for the winning of men vnto God, and for the inlargement of the kingdome of Christ vppon earth. Our goods, yea our liues shoulde not be deare vnto vs in this behalfe. And this matter of action indeed, the holy Ghost doth adde to the former care and affection, as a notable note to discerne, who are in truth soundly affected to Gods glory, & the furtherance & florishing of his church. Youshal haue many will by words, make a goodly shew of a ready minde, and if it goe no further thē speech, none more forward than they but when it commeth to iustifie their woords by their deedes, then men shall finde them, (and therefore much more the Lorde) to be miserable stinckers away and starters aside. If S. Iohn saye, that whosoeuer hath this worldes goodes, and seeth his brother haue need and yet shutteth vp his compassion from him, hath not the loue of God dwelling in him. Iohn. 3. 17. how much more may we safely conclude, that he is vtterly vayde of a sound mind to God and men also, that will hazard either the souls of men, or the while church, for the sparing of his owne pelfe? Because the question is not now, of the body onely, or of one particular person, but of the soule also, [Page] yea the soules of manye for whome Christe hath dyed, and the state of the church of God.

Vers. 3. Teacheth vs, so to performe the duties prescribed in the former verses, that is in care & conscience, to aduaunce and promote the good estate of the whole church, & the saluation of euery particular member thereof, that we do not, either in curiousnes towards other. or in carlesnes towards our selues neglect Gods graces offred and bestowed vppon vs. No doubt, but the holye Ghost, was well acquainted, both with mans corruption, and satans malice towardes him: all which tend, as in all other things, so particularly in this, to bring vs, to two dangerous and desperate extremes. If he can not cause vs in curiousnesse towardes other men, to neglect our selues then he will labour, by care for our selues, to neglect our brethren and to make little account of them. But we see a right rase or course deliuered vs here, according to which if we saile no doubt, but we shall escape, those same fearefull, dangerous and deadly gulfes.

Ver. 4. Teacheth vs, that Princes and mighty men of the earth, may well and lawfully haue, euen as it were the best thinges of the worlde or land wherin they dwell, which also me thinketh may appeare by this, that the Lord hath aduaunced them, to the highest and best place amongest men, and therefore good reason that they should haue all thinges in, in some measure of proportion [Page] answering to their states and callinges. Alwayes prouided yt they come not by it by iniurious meanes or oppression, as Ahab did, by Naboths vineyard. 1. King. 21: or vse it as a mean, to grow either in pride or forgetfulnes towards God, as Nebuchadnezzer did. Isaiah. 14. 12. 13 &c.Dan. 4. 27 a thing also which god hath forbidden, Deut. 6. 12: or in presumption and tyrannye ouer the people. Deut. 17. 20. but yt they refer it to Gods glorye, the giuer thereof, the good of his people, for whose sake God bestoweth it vpon thē, & the saluation of their owne soules, in the sanctified vse thereof, they beeing led therby, as it were by the hand, to heauen and heauenly thinges, sith it pleaseth the Lorde by such to resemble vnto vs, spirituall and heauenly graces.

Vers. 5. Containing an excellent description of the church, and the continual care of Christ ouer it, doth teach vs two profitable lessons: the first that we shold continually loue the church, which is so excellent, that howsoeuer earthly things be vsed to expresse the same, yet no one thing, nor al the thinges together of the earth can sufficiently resemble it, or paint it out vnto vs: the reason is, because worldly thinges are earthlye onelye, and subiect vnto our humaine senses: but the Church is spirituall, and to bee discerned by fayth: for howsoeuer it be vpon the earth, yet it is not earthlye, and though it be visible, yet not so much visible to the outwarde eye of the bodye, [Page] (though that may be a meane many times to direct vs to ye places of ye churches assembly) as to the eye of faith, which must indeed discern it euen as in respect of the outwarde markes, to wit, the pure preaching of the worde, the sincere administration of the sacramentes, and the faithful executiō of Christs holy disciplin: which though they be outward, yet are they spiritual, and must be also spiritually discerned or known. The second, that we should always labor to ioin our selues to it, and neuer to fear the faces or forces of the wicked yt persecute the same, because Christe continuallye watcheth ouer it for good: who we know is greater then all, who also hath made vs such promises, yt the gates of hell, shall not preuayl against it: Mat. 16. 18. & therfore no reason but we should be incouraged: for if satan with all his hellish power, cannot preuail, what shall the wicked of the earth do, who are not, either so mighty in power, or so many in number, or so deepe in subtilty, or any way, no not in malyce matchable wich them, though I doubt not, but the hatred and cruelty of the wicked, is furious as the fire to consume, and outragious as the hel or graue to eat vp all, if they coulde haue it?

Vers. 6. Teacheth vs by al meanes possible to extoll and prayse Christ, and to endeuour, euen to our vttermoste, to haue his trueth knowne amongst all the people and nations of the world, if it were possible. The perfourmaunce of [Page] which duety is not only acceptable before God, who hath commaunded the same, but is profitable to the churche, as who by that meanes is brought to the creator and father thereof, yea is comfortable to our selues while we feele therby yt we are sound members of that holy body, both in that wee our selues growe vp in the same, and wold gladly haue others to do the like. In what miserable taking then are they, yt either haue no care at all to pull on men to Christe, or else discourage them, from drawing nigh vnto him, by setting before them affliction, persecutions, &c. Or else peruert them, infecting and poysoning their souls, with false doctrine.

Verse 7 Teacheth vs many good lessons. First it setteth out the weaknes of man, yea and yt of yt sort of men which are ranged into the church, & therefore haue regeneration begun in them, to accomplishe and performe the good thinges of God. Which is not onelye profitable for confutation of the Pelagians and free wil men, but also forcible, to beat down, yt high conceit yt wee carry, of our owne wits, willes, and strength: against which see Genes. 6. 5. Psal. 14. 1. 2. 3. &c. Ioh. 15. 5. Rom. 7. 18. &c. 2. Cor. 3. 5. Phi. 2. 13. Secondly it sheweth vs what wee shoulde do in these wants, namely run vnto God, by earnest & heartye prayers: for our better incouragement, wherein we haue Gods cōmandement, by which we know, yt that duty performed in faith and repentance, [Page] is acceptable before him, and his promise also, by which wee are assured that if wee belieue we shal haue our petitions granted. See Iames 1, 5. 6. But alasse what do wee in these cases, either wee pray very faintly, and forsake not our sinnes, or else we neglect prayer altogether, & seek some odde worldly shifts, or else run ragingly to some one mischeef or another, and so ad drunkennesse vnto thirst, and sinne vnto sin, to the great displeasure of almightye God, and wounding of our own souls. Thirdly, that thogh we liue in this life, and praye for Gods graces necessary to passe our pilgrimage to his glory, & our comfort: that yet we must always remember eternall life, and to saye, Thy kingdome come. For we haue not here an abiding citye, but look for a building that is eternall in the heauens. 2. Cor. 5. 1. And that not so much for any worldlye greefe that we endure here, as yt hauing al tears wiped from our eyes, wee may not only cease to sin, but also be cōtinually occupied in weldoing, & made partakers of eternall blessednesse, with yt rest of the beleeuers in heauen, whither Christ is gone before to prepare a place for vs, yt where he is as the head there might we be as the mē bers: which the Lorde bring to passe, and that with speede, according to his good pleasure, euen for his crucified Christs sake. So be it.

Information about this book

Title statement

An exposition vppon the Booke of the Canticles, otherwise called Schelomons Song. Published for the edification of the Church of God. By T.VV.

T. W. (Thomas Wilcox), 1549?-1608.

Edition statement

1585

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Text Creation Partnership,

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2007-10 (EEBO-TCP Phase 1).

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A15339

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STC 25622

ID [STC]

ESTC S119964

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99855169

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99855169

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20644

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(EEBO-TCP ; phase 1, no. A15339)

Transcribed from: (Early English Books Online ; image set 20644)

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— An exposition vppon the Booke of the Canticles, otherwise called Schelomons Song. Published for the edification of the Church of God. By T.VV., T. W. (Thomas Wilcox), 1549?-1608..

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[8], 285, [3] p.

Printed [by Robert Waldegrave] for Thomas Man,. At London :: Anno. 1585.. (T.VV. = Thomas Wilcox.) (Printer's name from STC.) (The first leaf and the last leaf are blank.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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