CAP. 1. and the summe thereof.
[Page 4] An exposition vpon the Canticles, other­wise called Schelomons song.

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 5] 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 6] 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 y^e 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 7] 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 8] 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 9] 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 10] 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 y^e 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 11] 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 y^e 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 y^t 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 12] 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, y^t 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 13] 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 14] 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 15] 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 16] 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 17] 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 18] 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 19] 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 20] 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 21] 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 y^e 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 22] 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 23] 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 24] 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 25] 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 26] 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 27] 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 28] 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 29] 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 30] 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 y^t 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 31] 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 32] 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 33] 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.

CHAP. the second and the summe thereof.

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 37] 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, y^e 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 38] 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 39] 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 40] 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 41] 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 42] 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 43] 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 44] 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 45] 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 46] 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 47] 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 48] 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 49] 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 50] 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 51] 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 52] (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 53] 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 54] 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 55] 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 56] 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 57] flie away. By shadows he meaneth both y^e 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 58] 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 59] 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 y^t 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 60] 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 61] 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 y^e 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.

CHAP. the third and the summe thereof.

[Page 64] 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 65] 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 66] nor sleep, Psal. 121. 4. But y^e 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 67] 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 68] 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 69] 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 70] 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 71] 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 y^e night, and y^t in & about the bed-chambers, [Page 72] 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 y^e bryd­grōe or y^e brid. Euery night, she meaneth y^t 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 73] 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 74] 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, y^t 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 y^t men most loue & like noting also by y^e word pauing, the va­rieties of workes y^t 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 w^t needle work, a mat­ter much set by in these dais in euery thing. See Psal. 45. 14. By the damsels of Ierusalē, he ex­presseth y^e persons y^t 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 75] 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 y^t 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 y^e excellency therof: for mothers wil prouide no base or mean things for their children, if they be able. In the day of his betrothings, y^t is against the time y^t he shold be af­fianced & maried also, for she putteth y^e beginning as it were of mariage, for [...]he whole action of the same. And in the daye of the gladnesse of his hart, [Page 76] 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 77] 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 78] 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 79] 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 y^e 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, y^t 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 y^e 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.

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 85] 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 86] 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, y^e 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 87] 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 y^e 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 88] 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 89] 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 y^e 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 90] 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 91] 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, y^t 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, y^t the neck of y^e church, being resembled vnto the tower of Dauid &c, he [Page 92] 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 93] 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 94] y^t there y^e church promiseth to remayn w^t 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 y^t 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 95] 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 y^e next vers folowing, he promiseth vnto it eternal blessednes. And ther is no spot in thee, This must bee referred specially to y^e 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 96] 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 y^t speaketh as also for y^e 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 97] 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 98] 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 y^e 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 99] 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 y^e dens of Lions & wild beastes, should hinder them, but y^t 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 y^t 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 100] 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 101] 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 104] 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 105] 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 106] 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 y^t 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 y^t she hath be [Page 107] 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 y^e 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 108] 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 y^e 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 109] 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 y^e 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 110] 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 y^e 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 y^e same. My sister my spouse. This is expounded alredy ver. 9. of this chap. I gathered my myrrh with my spice, y^t is, such pleasant & delightfull fruits, as y^u diddest yeeld, & did indeed belong vnto me. I did eat mine hony comb with my hony. He meaneth y^t he receiued y^e fulnes of fruit from the church, namely y^t 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 y^t did belong to me. vnder these [Page 111] 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, y^t 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 112] 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 y^e 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 113] 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 114] 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 115] 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 y^e 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 116] 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 117] 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 118] 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, y^r 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 119] 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.

CAP. 5. and the summe thereof.

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 123] 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 y^e 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 124] 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 126] 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 y^t 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: y^e cold dews of the night, specially in those hotte countries, were neither good nor wholsom for y^e 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 y^e hair, they also esteeming very much in those countries, the locks of their hair. But by both these similituds, Christ noteth one thing, namely y^t he had stood as a watchman & y^t not one night but many nightes, waiting to haue entrance, & cold haue none, ye y^e he had stood not as in a cōmaunding maner, hauing his head armed or couered, but as one y^t wold intreat her bareheaded to be let in, & could not yet preuaile.

Ver. 2. I answered. As y^e church had before set out Christes great loue, to aggrauate her trans­gression: so here she describeth her own froward dealing, y^t by y^e meanes also her iniquity might become more great & grieuous. I haue put of from [Page 127] me my coat, y^t 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 y^e 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 y^t haue washed their feete, are vnwilling to foul them, & many times alledge these thinges for excuses, y^t so they may y^t more safely neglect their duties: euen so doth the church here. Those y^t vnderstād by putting of her garments, the renouncing of the old man, & by washing of her feet, y^e sanctificatiō of her affections, are greatly deceiued: for the more she had either of y^e 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 y^t she rea­soned to & fro in her hart, & y^t her faith did gretly wauer, ye y^t her own weaknes did so far preuail with her, as not only to thinke, but to say, y^t shee could not without some pain of clothing her self again, or without som hurt by y^e cold, if she came without her apparel, or w^tout some discōmodity by fouling her faire feet as she thought, rise vp [Page 128] 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 y^e 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 129] 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, y^t 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 130] vz, supposing that he had tarryed there stil: but my welbeloued withdrawing him selfe, secreat­ly & quietly, particularly also putting vp y^e 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 y^e purpose of y^e 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 y^e 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 y^e Christ is at any time absent frō his church, (for Christ is no partaker with nonresidents) but that [Page 131] 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, y^t the church it self is in great danger euen of death, because y^t thorow her default, shee had after a sort prouo­ked y^e 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 y^t 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 y^e word going about, ther diligence. see 1. Pet. 5. 8. This also is expounded before chap. 3. 3. where y^t selfe same thing is put down, sauing y^t there is no mentiō made of their abusing of her, but only of her demand, who ther­by could tel where he was y^t her soul loued. They smote me, they wounded me. In that she speaketh so w^tout a particle to ioin thē (which maner of spech y^t Rhetoritians cal Asyndeton) she doth it both to shew her own vehemency, & the quick dispatch, y^t the enemies made in so ill intreating of her: & in y^t she addeth y^e 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 132] 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 133] 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 134] her freendes. If ye finde my beloued, shee meaneth Christ whom she loued, as he likewise y^t 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 135] 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 136] 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 137] 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 138] 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 y^e 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, y^t 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 139] 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 140] I take to be the more simple sense, but as I said before, I leaue y^e 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 y^e 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 y^e 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 141] 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, y^t 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 142] 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 143] 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 144] 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 145] 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 146] 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 147] 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 148] 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 149] 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, y^t is, there is nothing, neither within him, nor w^tout him, but it may moue mē to take a sin­gular delight & pleasure in him: she affirming y^t 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 150] 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 151] seeke him. Whither is thy welbeloued, (vz, y^t 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, y^t 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, y^t without the church, [Page 152] 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 y^t 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 153] 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 154] the church openly professeth that whatsoeuer may bee either staied or done against her, y^t 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 155] to loue and like him that hath in him such aboundaunce of sweetenes & pleasure.

Vers. 1. Teacheth vs, y^t howsoeuer God haue be­stowed great & many spiritual graces vppon his church, & the particuler members, so y^t they are indued with knowledge, faith, & many other ho­ly vertues, y^t 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 y^e bowels of pity & compassion towards vs, because they haue learned to weep with thē y^t weepe, &c. Rom. 12. 15. So on y^e 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 y^e brethren of y^t comfort they might haue by vs. [Page 156] 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 157] 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 y^e 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 158] 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 y^e same, or as y^e 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 y^t 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 159] 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 y^e 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 160] 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 161] 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 162] 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, y^t 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 y^t color be set before vs. what a trans­gression shall this be, y^t 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 163] be dead because of sin, Rom, 8. 10. also 6. 6. & they beeing rooted & grounded in loue, they might be able to cōprehend w^tal saints, what is y^t breadth, & length, & depth, & height, & to know the loue of Christ, which passeth knowledge, y^t we might be filled with al fulnes of God.Ephes. 3. 17. 18, &c. Oh y^t it were in me, either with a solid mind, in deed to imbrace him self, or y^t 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, y^t 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 y^e hea­uines of the harts of his children, in setting him before vs, y^t 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, y^t 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 y^t there is a proceeding & growth in the same, ye y^t more they heare of christ, y^t more they are inflamed w^t a loue & liking of him, & that to spare no labour, paines, or cost, euen to seek him, [Page 164] 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.

CAP. 6. and the summe thereof.

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 168] 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 169] 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 170] 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 y^e 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 171] 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, y^t none of these can sufficiently [Page 172] 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 173] 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 174] 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, y^t so I my self also whoe am in some sorte caste downe with thy [Page 175] 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 176] 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 y^t 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 177] 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 193] 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 y^t we shall not need to stand vpō it here. She [Page 194] 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 180] 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, y^t 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 181] 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 y^e sun shineth in his strength. In a word vnder these speeches, the holy Ghost woulde not onely note the growth of y^e 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 197] 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 w^t the etimo­logy of y^e 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 w^t nut trees, which besides y^t they are cēmō, & euery wher to be had are of no precious accoāt or estimation. I omit y^e mistical reasons y^t 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 y^e same most holy mariage, & that therefore indeede hee went away for a while, y^t so he might be y^e more assured of the time. And in y^t he resembleth the church to a fayre dressed garden: he speaketh after the maner of mē, who in y^e beginning of y^e spring prune, purge & dresse ther gardens, & orchards, y^t so it may bear more fruit: & when he saith, he cāe down to the same, he speaketh y^t also according to y^e maner of men, who in the summer time come to see how their hādy works thriue and prosper: so y^t al is as much q. d. Thou shouldest not haue [Page 198] bin dismaide. (O church) y^• I departed frō thee, for therin I dealt but with thee, as good garde­ners & vine-dressers deal w^t their orchards, gar­dens & vineyards, who cōming (perhaps before y^t 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 y^t this agreeth wel w^t christs purpose. q. d. think not not y^t I wil any more lose my labour & cost, bestowed vpō thee, then owners of their gardēs & orchards, y^e words folowing also in this ver. do help to strengthen & vphold this sense. To behold the green plants of the vally, y^t is, things newly plā ted & set, & to see also how they did thriue & grow & he vseth y^e word vally, which in y^e 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, y^t 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 y^t time appoin­ted for y^e mariage were come, wherof also he had forerunning signes, euen as the flourishing of y^e vine, & budding of pomgranates, were tokens of y^e 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 184] 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 185] 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 201] euen y^e church it selfe is reclaimed from strai­yng, y^t 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 y^t 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 202] 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 y^e company of Mahanaim: q. d. you see how glorious the church it selfe is, by y^t 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 y^e 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 188] 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 189] vppon her. The ioynts of thy thies. From y^e 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 y^e 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 y^e 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 205] 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 y^e 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 y^t fashiō are. It shall not want liquor. q. d. it shal alwaies be plentifull as a cup y^t 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, y^t the womb of y^e 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 y^t it is fruitfull, it smelleth well and is most sweete, as those places and things are, y^t are beset with Lillies. There is ment vnder all this, the great fruitfulnesse of the churche, and y^e 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 206] 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 y^t same ther as here, in the cōmendation of his church, sauing y^t he descendeth frō y^t 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 y^t it was straite & vpright: & by saying it was of iuory, he meneth y^t 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 y^e strēgth therof, & here resēbling it to iuory, be cōmēdeth y^e beauty of it. [Page 192] 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 y^t 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 193] 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 194] 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 195] 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 196] 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 197] 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 118] that I know not what words to vse to expresse y^e same, neither in deed cā it be sufficiētly declared. And how pleasant art thou, y^e word also signifieth sweet, as wel I as pleasāt he meaneth nothing els but y^t she was wholly & altogether delightfull. O my loue, that is, thou whome I loue, or y^u 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 y^e 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 199] 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, y^t 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, & y^t 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 y^e life of God here, y^t afterwards we may liue eternally in y^t heauēs.

Verse. 18. I say. Here beginneth y^e 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 200] 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 201] 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 y^t 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 202] 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 203] 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) y^t 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 y^t the Lord hath furnished the same with maiestye and might, not only for y^e 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 204] 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 205] 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 206] 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 207] 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 208] 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 209] 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 210] 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 211] 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 y^e 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 y^t 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 y^e same, because God wil not haue vs to follow the multitude, specially to do euil. Exo. 23. 2. & Ios. his exāple teacheth vs y^t same. Iosh. 24. 15. And yet how great is Gods care ouer vs, y^t for y^e har­tening of vs on in y^t 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 212] 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 213] 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 214] that Damascus was an vtter enemy to y^e 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 215] 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 y^e excellency of y^e 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, y^t is to say, altogether infinite & incōprehensible. Ver. 17. Teacheth vs, y^t howsoeuer the church, both in the whole and in the partes thereof, may [Page 216] 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 y^t 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 217] 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 y^e 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?

CAP. 7. and the summe thereof.

[Page 220] 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 221] 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 y^e 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 222] 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 223] 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 224] 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 224] 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 225] 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 226] 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 y^e 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 227] 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 228] 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 229] 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 y^e 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 230] 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 231] 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 232] 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 y^e 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 233] 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 234] 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 235] 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 237] 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, y^t ye molest or grieue not this my head and spouse, y^t 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 237] deale either so vncourteously, or malepartly with him, specially sith in his rest, standeth your own good. This my loue, y^t is, he whom I so dearly and tenderly loue. Vntill he please, y^t 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 238] 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 240] 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 241] 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 242] 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 y^t it wil not be conquered no more then y^t 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 243] 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 244] 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 y^e same. The knowledge whereof, is not onelye comfor­table in the dayes of a distressed conscience, we [Page 245] 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 246] 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 247] 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 248] 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 249] 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 250] 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 251] 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 252] 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 253] 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 254] to others, as wel as to our selues, y^• by y^t means also we may not only prouide, for y^e 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, y^t 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 y^t which is good and lawful?) but also because it secretly accuseth y^e 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, y^t will vnfeinedly come vnto Christ, must vt­terly remoue frō them all impediments and hin­drances y^t 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, y^t whatsoeuer graces we haue, either [Page 255] outward, or inward we haue thē only frō y^e 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 256] 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 y^e 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 y^e 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 257] 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 258] 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.

[Page 260] 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 y^t 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 261] of also this me thinketh maye seeme to be a good reason, because y^t as the Lord will alwayes haue his church, vpō the earth, so he wil haue y^t 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 262] 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 y^e worde sister, she vnderstandeth y^e church of the Gentiles: which she calleth her sister, & the sister of Christ Iesus also, because they haue both one cōmon fa­ther, [Page 263] vz, the Lorde, of whom is named the whole family, in heauen & in earth. Ephes. 3. 15. yet so y^t 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 y^e 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, y^t 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 y^e fulnesse of y^e 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 y^e very angels did after a sort, desire to beholde y^e accomplishment of it, yet was it reser­ued to be made most manifest, & performed by y^e 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 264] 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 w^t 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 y^t 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 y^t they had, for the calling of the church of the gentiles. In the day. She putteth day a part of time, for y^e pre [...]ed & set time w^t God, whither it were mo­neth, [Page 265] 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 266] 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 267] 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 268] 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 269] 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 270] 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 271] 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 272] 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 273] 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, y^t 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) y^t 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 274] 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 275] 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 y^t 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 276] but also for her instruction. For her comfort in that she was so highly, yet truly commended. For her instruction, y^t 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 277] 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 y^t 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 278] 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 y^t were intolerable pride, thrusting themselues into Gods office, who hath [Page 279] 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 280] 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 281] 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 282] answering to their states and callinges. Al­wayes prouided y^t 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 y^t 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 283] (though that may be a meane many times to direct vs to y^e places of y^e 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 y^t 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, y^t 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 284] 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 y^t 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, y^t 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 y^t of y^t 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, y^t high conceit y^t 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, y^t that duty performed in faith and re­pentance, [Page 285] 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 y^t 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 y^t rest of the beleeuers in heauen, whither Christ is gone before to prepare a place for vs, y^t 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.