repetition but profitable to expresse Christes earnestnesse and vehement loue twardes the Churche and the saluation thereof as also to note howe hardly 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 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 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 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 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
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 sauoâ—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 knowâ— 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. â— 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 Virgins 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 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 sanctificatioÌ„ Now the church addeth a promise of praise and thanksgiuing theÌ„ 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 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 chaÌ„ber 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 suddeÌ„ 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 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 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
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 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 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 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 theâ—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 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 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 Verse 1. Teacheth that how soeuer carnall men carnally minded 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 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 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 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 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 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 The Bridegrome setteth out his owne dignitie and the Brides 1. 2. She againe answearing praiseth him and setteth out the duties that he hath done for her vnder a banquet and her exceeding loue towardes him by fainting or swonning 3. 4. 5. 6. Afterward shee declareth the comming of the Bridegrome vnto her her calling and moste large promises made vnto her 7. 8. 9. 10. 11. 12. 13 c. And therefore she not onely reioyceth that she shall haue his company but desireth his presence vntill the fulfilling of his promises be perfourmed which shal be in his second comming 14. 15. 16. 17. 1 I Am the Rose of Sharon the Lilie of the vallies betweene the hils 2 As a lilie among Thornes so is my loue among the daughters 3 As an Apple tree among the trees of the forrest so is my well beloued among the sonnes I doe very greatly desire to sit in his shadow for his fruit is sweet to the roofe of my mouth 4 He brought mee into the place of wine and his banner towardes me was loue 5 Proppe me vp with these flagons beare mee vp with these apples for I am sicke with loue 6 His left hand is vnder mine head and his right hand doth imbrace me 7 I charge you and that by an oth O yee daughters of Ierusalem tarry ye abroad with the roes or with the hindes of the field stirre not vp neither wake this loue vntill he will him selfe 8 It is the voyce of my well beloued behold him he commeth leaping vpon these mountaines skipping vpon these hils 9 My well beloued is like a roe or a hindes calfe beholde him standing behinde our wall looking foorth of the windowes springing out of the gates 10 My well beloued speaking saide vnto me arise my loue my fayre one and come 11 For loe winter is past the raine is past it is gone away 12 Flourishing thinges are seene in the earth the time of the singing of birdes is come and the voyce of the Turtle is heard in our land 13 The fig tree it selfe hath brought foorth her very young figs and the vines them selues euen in the first grape do yeeld a sauour Arise my loue my fayre one and come 14 My Doue lyuing in these cleftes of the rocke in a denne all to broken shew mee thy countenances Make mee to heare thy voyce for thy voyce is sweete and thy countenaunce comely 15 Take for vs the foxes yea the little foxes corrupting the vines whilst our vines bring foorth the first grape 16 My welbeloued is mine and I am his that feedeth among the Lilies 17 Vntill that day shall come and these shadowes shall flye away returne belike O my wel beloued to a Roe or as a Hindes calfe running on mountaines one of them sundred from another IN the last end of the first chapter 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 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 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 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 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
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 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 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 winter-like 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 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 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 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
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 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 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 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 The church hearing of the earnest affection and loue of Christ hir spouse towardes hir whollye resigneth vp her selfe vnto him verse 1. and afterwardes doth not onelye seeke to know the signes of the day set for their mariage but doth wishe from hir hart that the time therof were come ver 2. 3. 4. 5. 6. 7. She admonisheth her Damsels handmaides or friendes of their dutie that they should not hinder hir being now conuersant with hir husband Christ vers 8. And lastly she declareth her most ardent and earnest loue towardes him desiring euen for euer to be beloued of him againe ver 9. 10. 11. 1 I Am my welbeloueds for his desire is towardes me 2 Come my welbeloued let vs goe foorth into the fielde let vs remaine in the villages 3 Let vs rise vp earely to the vines let vs see whether the vine flourish and whether the small grape hath opened it selfe whether the pomgranates florish ther will I giue thee my loues 4 The mandrakes haue giuen a smell and in our gates are all sweet thinges new and olde I haue kept them for thee 5 O that some woulde giue thee to be as a brother vnto me that sucked the breastes of my mother though I found thee in the streat I woulde kisse thee neither would they dispise me 6 I would lead thee I woulde bring thee into the house of my mother that teacheth me I would cause the to drinke spiced wine yea sweete wine made of my Pomegranate 7 His left hande shoulde be vnder mine
the substance of his house for this Loue. 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 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 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 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 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 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 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 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 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 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
their examples to do the like The 8. and last Chapter and the summe thereof The olde Church or Church of the Iewes consulteth with Christe her heade and spouse concerning the calling of the Gentiles declaring that it is one part euen of her spirituall ioy to see that they shall be chosen into Christes flocke verses 1. 2. 3. Christe againe on the other side setteth out his affection to the church and wished still to be commended and praysed of her verses 4. 5. 6. Which the Church taking euen as it were out of his mouth shee desireth his continual presence and fauourable aide for euer 1 WE haue a little Sister and shee hath no breastes what shall we do for our sister in the daye wherin speech shal be had concerning her 2 If a wall is to be builded we will build in it a pallace of siluer if the gate is to bee defended wee will fence it about with boordes of Cedar 3 When I my selfe shall be as a wall my brestes like Towres then shall I bee in his eyes as one that findeth peace 4 Shelomoh hath a vine in Baulhamon he gaue the vine it selfe vnto the keepers a man bringeth for the fruite thereof a thousand peeces of siluer 5 My vineyard which is mine is before my face to thee O Shelomoh a thousand and two hundred to them that keepe the fruit thereof 6 O thou that dwellest in these gardens the companions harkening vnto thy voyce cause mee to heare 7 Flye thou O my welbeloued and be like vnto the roe or to the young hart vpon the mountains of spices 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 of also this me thinketh maye seeme to be a good reason because y t as the Lord will alwayes haue his church vpoÌ„ 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 grace fauor with her this is contained in the three first ver of this chapter 2 The second thing is a notable manifestatioÌ„ 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 whoÌ„ 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 coÌ„mandements maketh vnto him for his continual presence comfort and assistance to lead her to guid her into all truth wel-doing 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 WheÌ„ 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 coÌ„mon father 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 distinctioÌ„ 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 mariageê 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 theÌ„ coÌ„mission 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