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
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 companioÌ„s and friends reioyce in the name of the church and yet are neither so nor so 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 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 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 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 miâ—â—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
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 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 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 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 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
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
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
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. 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 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 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 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 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 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
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 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 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 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 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 The Church declareth the most earnest desire that shee had euery daye more then other to take hold of and to obtayne her spouse 1. 2. 3. 4. 5. 6. Afterward beeing fully assured of the glory of her spouse shee sheweth that it is much better and profitable for her not to stay her spouse here but to follow him ascending into his heauenlye brydechamber 7. 8. 9. 10. 11. 1 IN my bed sundry nights I seeking him that my soule loueth I seeking him I saye when I had not founde him I sayd 2 I will now rise vp and I wil goe about the citie by the streetes and by the open places will I seeke him whom my soule loueth but seeking him I haue not found him 3 I sayd vnto the watchmen that goe about the Citie they finding me haue you seene him whom my soule loueth 4 I had but a little passed by from them when I found him whom my soule loueth I tooke hold of him neither will I suffer him to depart till I shall haue brought
him into my mothers house and into the inner chamber of her that conceiued me 5 I charge you by an oth O yee daughters of Ierusalem tarrye abroade with the Roes or with the hindes of the fielde stirre not vp neither awake this loue till he will himselfe 6 Who is she that would come vp out of the wildernes as it were perfumed with the liftinges vp of smoake perfumed with myrrh and incense better then all the fine powder of the Apothecary 7 Behold his bed which is better then that that is Solomons about which stand threescore mightie men of the mighty men of Israell 8 All taking hold of the sword are expert in warre euery one is gyrded with his swoorde vppon his thigh for feare euery night 9 Yea better then the bed which king Solomon prepared for him selfe of the trees of Lebanon 10 Whose pillers be made of siluer and that that was layd vppon it of golde whose couering was purple coloured the inwardes wherof were as iâ— were paued with loue by the Damosels of Ierusalem 11 O yee damsels of Sion come foorth and beholde king Solomon with the crown which his mother prouided for him in the day of his betrothinges and in the day of the gladnes of his hart THough in this song it maye be 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 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 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 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 earnestnesê 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 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 comfort or counsell shee had at the watch-mens handes which perhaps was little or
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 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 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 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 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 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
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 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 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 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 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 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
purity and cleannesse of Gods sighte who as hee loueth no wickednesse neyther will haue euill to dwell with him Psalme 5. 4. 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 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 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 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 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
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 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 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 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 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
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 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 â—â—und amongest men Naye where is any measâ—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 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 theÌ„ 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 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 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. 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 theÌ„ 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 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