the worship of God before all Wine Psal 122. 1. The King himself likewise in the sweetnesâ—e of singing a figure of the Bridegroom with diligence and desire of Religion one of the company of the faithfull did not he desire one thing of the Lord that he might dvvell in the house of the Lord all the dayes of his life Psal 27. 4. He manifestly confirmeth the Law of the mouth of God to be betteer to him then many thousands of Gold and silver And his judgements to be sweeter then hony to his mouth Psal 119. 72. 103. Vers 2. Because of the savour of thy good ointments thy name is as an oyntment poured out Therefore the virgins love thee Here with an elegant Periphrasis is set forth the consiâ—eration of the name of the Bridegroom from the effects whose force is weakâ—ed by the similitude For the sence is Thy name is an oyntment poured out very well answering to the smell of thy oyntments Oyntments signifie the gifts of the spirit and the smell of these gifts is that fruit and sweetnesse which is received by the Communication of them Now whereas the Church publisheth the oyntments of the Bridegroome it properly pertaineth unto Christ which is a most replenished treasury of the infâ—nitnâ—sse of all graces Yet it is not to be doubted but here together with Christ David his type may also be beholden who being repleniâ—hed with great abundaâ—ce of most divine graces breathed out their sweetnesse to Gods people which he governed He was a man after Gods own hear by whose example the Kings following are commended He was ordainâ—d to be the aâ—nointed of the God of â—acob 2. Sam. 23. 1. God annointing him with his holy oyl Psal 89 21. Neither was it without cause â—hat he was three times anointed First privatly by Samuel secondly by his own Tribe thirdly by all Israel whereas the other Kings were only anoynted but once Whence that name is worthily given him Psal 2. 2. The Kings of the earth stand up and the rulâ—rs take counsell together against the Lord and against his anointed Wherefore in these words Solomon deâ—lâ—reth the happinesse of those times which had a King so well furnished with all the gifts of the spirâ—t The virgins are the citizens of the Church that people of God which obeyed his government who therfore loved his Kiâ—g exceâ—dingly because they saw him anoynted of God and enrâ—â—hed with sucn notable and excellent gifts The love of the virgins first shewed it self when Saul persecuted David â—econdly in his two yeeâ—s wars with Ishbosheth and thirdly in Absolons conspiracie when the true citizens divinely smelling the Odour of the annointed King could not be terrified by any dangers from â—leaving to him with firme mindeâ— So short but lively is the image of the Church in Davids raigne Notable in kisses In the figurative Mâ—ssias In the peoples desire of those kisses and the love of the virgins in the true Subjects a most happy Kingdom wherein these four reigned Vers 3. Draw me we will run after thee The King hath broâ—ght me into his Chambers we will reioyce and be glad in thee we will remember thy love more then wine the righteous do love thee In this one little verse Solomon intreateth of the Church during his raigne whose whole condition is divided into sixe members First the King drawing by his example and the spirit working together in the faithfull The first authority of his raigne began with the published meeting at Gibeon 2. Chro. 1. 2. Of what force was this attraction There followed most calme peace such abundance of wealth as no where the like wisedome almost more then mortall Glory which amazed all other Kings and which exceeded all a beholding next unto God These were enough to have drawn the most unwilling But the people followed willingly We will run say they after thee Secondly here is taught that the people drawn by the Kings example do flie with a swift course He commanded the meeting at Gibeon they flocked thither in great troopes 1 Chro. 1. 13. Thirdly the chamber whereinto the Bride is brought was that most magnificent Temple built by Solomon This house is the inner chamber nay rather the couch and Bed as it is afterward called wherein the Bridegroom converseth with the Bride most familiarly whither Solomon brought the Church when for her sake he built and adorned it so beautifully and especially by drawing the people into the Temple on the day wherein he dedicated the house going before them with sacrifices prayer and thanksgiving as 1. Kings 8. through the whole chapter Fourthly and fiftly is declared how joyfull all the people were of those things so happily begun and continued for many yeers Lastly he saith the upright love thee But why doth he mention the upright as though there were any in those times whose hearts were not sincere and sound verily he seemeth by these words to passe over privily those blessed times to a sorrowfull falling away We know how grievously Solomon fell in the last yeers of his reigne by bringing in strange wives 1. King 11. His heart was not found towards the Lord but he followed Ashtaroth and Mâ—lcom and built an high place for Chemosh and Molech But did not many of his flattering courtiers run before whither they saw the King ready to decline But the faithfull and upright in heart remained firm in the truth howsoever destitute of the Kings authority Here then we may behold the beginning and middle of his raigne very pleasant The King leading the people following The Temple built mâ—st magnificently the great mirth and rejoycing of all mâ—n But the most part in the end were defiled yet the love of the upright was constant though many fell away to Idolatrie Vers 4. I am black but comely O ye daughters of Jerusalem as the Tents of Kedar as the Curtains of Solomon Having spoken before of the flourishing estâ—te of the Church now the withering age followeth which is wholly propheticall and so are all the rest which follow Brightnesse and light are tokens of mirth and gladnes and are so used in the Scriptures Black and darknesse are applied to griefe and mourning And truely there hapned mournfull times presently â—fter Solomon when his son Rehoboam by an undiscreet answer drave ten Tribes from the Church No marvell then if she mourned in black a matter so full of offence that it might make the strongest to stagger and the weak to fall altogether wherefore least any should split his ship against this Rock the whole rage of that time is not described in a word as before but in full five verses He beginneth at the falling away of the Tribes where a great alteration hapned aswell in the Church as in the Kingdome The Church affairs are first declared briefly in this verse afterward severally in the 6 7. and 8. verses The state of the Kingdome in the 9. verse As concerning the briefe explication The Church confesseth
as the moon cleer as the sun and terrible as an Army with Banners Hitherto of the elder Church and of things as well past as present All the rest of the Treatise respecteth things to come which the more obscurity they have the more leave and pardon they crave But nothing is so plain wherein the vanity of maâ—s minde erreth not extremly unlesse it be governed by divine light nor any thing so concealed that it can lie hid if this enlighten him Thou therefore which hast enlightned the former darknesse give light unto these following that we being taught thy will and beholding the glory of thy children may cheerfully and constantly proceed iâ— our begun course of piety neither terrified by any dangers nor deceived by the deceitfull allurements of this world It plainly appeared before Chap. 5. 6. that by this manner of asking is declared the new birth or rising up of some Church by which afterwards thrice repeated is signified to be so many arisings of new Churches or rather the approaching of new people to one and the same Church Although others also are added whose aâ—â—cription is not declared in this kinde of speaking as we shall see in its place Therefore wee divide the younger sister into three parts whereof the first which is the Princesse is described from this vâ—ry place to the fifth verse of the eighth Chap. The sâ—cond from thence to the ninth verse The â—hird in the tenth and eleventh verses thereof The first of the sisters is the Church of the Iewes whose calling is to be expected within these few ages After the seat of Antichrist the City of Rome shall be utterly destroyed which is to be very shortly Hither all circumstances leade wherewith the Revelation agreeth and many Prophecies of the old Prophets This calling shall be doâ—ble the first from hence to the eighth verse of the seventh Chapter The second in the rest The condition of the first is in part briefly delivered in this verse and after severally in the verses following The generall explication teacheth what kinde of beginning and progresse there shall be for certain yeeres The first conversion shall be like the morning The first growing age faire aâ— the Moone The stronger age cleer as the Sunne The full strength thereof terrible as â—n Army with Banners It is likened to the morning because it shall not only be of a doubtfull and obscure light as is the first break of the day but also because the first light thereof fâ—all appeare from the East for Daniel speaking of this first calling saith Rumors out of the â—ast and out of the North shall troublâ— him Chap. 11. 44. as more plainly God willing shall be said at that place In which words â—e joyneth the North to the East because the Jâ—wes there banished should gather together with those of the East to the same faith of Christ In the Revelation Euphrates is dried â—p that a way may be made for the Kings of the East Chap. 16. 12. After when the new Ierusalem shall descend from heaven the first gate â—â—ull be Eastward Chap. 21. 13. If you desire the time of this first coâ—version God hath very much concealed the moments of time from us yet I suppose it is certainly noted out in the Scripture And the day drawing neer will adde a cleerer light unto it Dan. 12. 4 c. But as neer as we can attain to it by conjectures and those not light as they seem to me it is to be expected about the yeer 1650 as at the twelfth of Daniel the eleventh and twelfth verses shall be said more plainly Such shall be the beginning of this new light the progresse shall equall the beauty of the Moon most cleerly enlightening the mighty darknesse with a swift increase after the first appearing shining in a few dayes like the full Moon as Esay cryeth out Who hath heard such a thing who hath seen such things shall the earth be made to bring forth in one day or shall a nation be borne at once for as soon as Sion travelled she brought forth her children Chap. 66. 8. The riper age shall strive with the Sunne in glory light and cleernesse the exceeding brightnesse shall be such that it cannot be looked upon yea it shall be â—t length terrible to the enemies no lesse then an Army â—â—rnished with Banners We may observe out of these comparisons how much more excellent the condition of this Church shall be then ever it was of any other Great was the dignity of the former but at the most declared by similitâ—des taken from the earth but here as if the excellency of â—arthly things were not sufficient to set forth such glory he â—â—ies upward towards heaven taking the Morning the Moon and Sunne for comparisons Come Lord Iesu let us quickly see that pleasant sight the gathering together of our dispersed brethren that all flesh may acknowledge thee the only Lord that thy unmeasurable faith and mercy which exceedeth all the straits of a created minde may be celebrated and renouned in the mouthes of all men Vers 10. I went downe into the Garden of Nuâ—s to see the frâ—â—sâ—s of the Vallie and to see whether the vine flourished and the 〈◊〉 â—â—dded The second part of the description expresseth severally what was spoken even now generally Hereof are two members a prepâ—ration in this and the two next verses and the performance of the worke effected in the chapter following Of the first member â—â—e three degrees A visitation in this verse sufficient abilitie in the next and an effectuall calling in the 12. verse That which we translate to the garden of Nuts Tremelius turneth it to the garden of Prâ—ning How is the word fitted The Iewes a long time have beene pruned gardens wherein God hath exercised most severe loppings and prâ—nings Rom. 11. 20. Neither doth this interpretation differ from the disposition of the Iewes whose hearts were brawny with hardneâ—â—e Rom. 11. 25. whose stubbornnesse and obstinacie Esay most divinely describeth Chap. 42. 18 19 20. He calleth that people deafe and blinde hearing and â—eeing much and observing nothing neither laid they the most grievous châ—stâ—sâ—ments to heart ver 25. Also Chap. 6â— 2 3. Rom. 10. 21. The fruits of the Vally another note whereby the Iewes are marked out that they are as it were lateward trees bearing fruit very slowly such are they that are planted in vallies which the hills every way so hinder that they cannot be refreshed with the heat of the Suâ—â—e Such then shall Christ finde the Iewes when he shâ—ll visit them like Nuts covered with a hard shell neither more excellent with any branch or bud of true conversion towards God whereby they may shew themselves to be indâ—ed with any vitall strength from heaven then trees planted in the sâ—adow of steep rocks which other trees â—â—ourishing remain as half dead yet are there among that people both vines and Pomegranâ—tes The hard winter as yet keepeth
her self made brown and black by the losse of her children and much of her former beautie The two similitudeâ— in the end seem to agree with the two distinct members in the beginning of the verse I am black as the Tents of Kedâ—r but coâ—ely as the Curtains of Solomon The Kedarens are Arabians living iâ— hair-cloth Tents made of Goates hair Solinus chap. 45. which they carried with them whither they would Pliny lib. 6. chap. 28. But the curtains of Solomon were such as did not only exceed the Kedaren haircloth by almost infinitâ— degrees but also they had a setled abode whence the Jews figurâ—â—ively used them for every part of the house as with Ieremiah chap. 4 20. Suddenly are my Tents spoiled and my curtains in a moment This also sheweth that he wrote this song after his repentance for iâ— he had known these things before his fall A prophet needed not to have been sent to admonish him of renting the Kingdom from hiâ—â— and giving it to his servant 1. Kings 11. 11. Vers 5. Look not upon me because I am black because the sunnâ—â—ath looked â—pon me my mothers children were angry vvith me They made me the keeper of the vineyards but mine ovvn vineyard have I â—ot kept In this verse is a speciall description of the two Tribes as there is of the other and in the two verses following In this verse in the first words he preventeth the contempt which might be objected and then sheweth the causes of her calamitie Look not upon me saith she that is to say behold me not disdainfully which words do not only command but also foretell in what eâ—timation she should be among her own people The causes are three first the principall becâ—use the Sun hath looked upon me that is heaven hath inflicted this calamity on me as God hath threatned it before 1 Kings 11. 11. 30. 31. And Rehoboam regarding not the hand that smote him heareth of Shemaiah Thus saith the Lord this thing is from me 1 Kings 12. 24. The wrath of God is here very well described by the heat of the the sunne Secondly the inâ—trumentall cause My mothers children not only by kindred but also by Religion being grievously offended at me have broken off their former conjunction with me and consulting privately by themselves are altogether separated from mine acquaintance See the History 1 Kings 12. 16. c. The third cause giveth occasion to the former causes They made me the keeper of the vineyards but mine oâ—n vineyard have I not kept do you ask the cause why God and her brethren were so offended Thus it was The chiefe authority deferred to the Tribe of Iuda both by Gods decree and the consent of their brethren was ill administred by her The Lords vineyard was committed to her to be kept For â—e despised the tent of Joseph and chose not the Tribe of Ephraim but chose the Tribe of Iuda even mount Sion whom he loved Psal 78. 67. 68. yet through Solomons Idolatry and defiling Gods worship by the just judgement of God the other Tribes were offended at Iuda and by separating themselves made the Church deformed and polluted Vers 6. Tell me O thou whom my soule loveth where thou feedest where thou makest thy flock to rest at Noon for why should I be as one that is vailed by the flâ—cks of thy companions Having spoken of the state of Religion in the two Tribes how and for what cause they were afflicted Now he speaks of the scattered reliques in the other ten This verse containeth a question of the beloved and the next the Lovers answer This hath a petition in the first part and an inquiry in the rest The Petition sheweth the great care of the godly their minds were inwardly inflamed with his love though hee were out of their fight They ask of him himselâ— but whom should they ask else where hee is whom they seeke They knew he was alwayes in heaven but not without cause they doubted where he fed and folded his flock on earth They saw their brethren falne away from Iudah yet they knew there was neither God nor Priesthood nor Law in Israel 2 Chr. 25. 3. The question is Why should I be as one that is covered among the flocks of thy companions A woman veyled or covered is taken for a Whore as Gen. 38. 14. Their manner was to cover themselves It is also much used in mourning as the Leaper was commanded Lev. 13. 45. and Mich. 3. 7. It signifieth in this place as if he should say Why should I be like a woman pining my self with grief and sorrow in beholding the wiked Idolatry of the Israelites Why should I live among these Idolaters Where I am inforced to hide and cover my self not daring to speak what I think It is to be observed that the seducers of the people are called his fellowes not by a true name but by reason of their ambition wherby they boasted to be equall to the high Shepheard and carryed themselves as his fellowes For the ten Tribes had forsaken the true God and coyned a new Religon at their pleasure as yet they had the same right which the chief Shepheard had to make lawes for their flocks how God should be worshipped of them As the Pope now boasteth to be Christs fellow making new Religions with punishment inflicted on those which observe them not Such was the pride of Ieroboam and the other Israelites who would be fellowes with him to whom all are servants Vers 7. If thou know not O thou fairest among women goe thy way forth by the footsteps of thy flocke and feed thy Kids beside the Shepheards Tents This is the answer of the Bridegroom comforting his beloved in her grief who whilest she which was defiled with such deformity was adjudged by him to be the fairest of women and to excell all other congregations in the world For although these reliques lurked here and there in the Kingdome of Ieroboam yet made they but one Church with the two Tribes Then he shewes her the path where shee should go and with his finger pointeth to the pastures where he rested whom she sought The flocke are the two Tribes among whom the Church was more apparant the Kids are the scattered reliques of the Israelites When he appointeth them pasture besides the Shepheards Tents hee bids them goe into Iudea and worship the Lord after the institution of the true Priests Vers 8. I have compared thee O my Love to my Mare or to my Troope of horses in Pharaohs Chariots This comparing of his Love to a Mare may seem a grosse similitude to distressed Lovers but to the Counsell of the Spirit most sweet and Divine We have seen in what case Religion was aswell among the two Tribes as among the dispersed reliques This one verse toucheth the Civill state what can be more servile then to be joyned like a Horse to a Chariot to draw therein at the Drivers pleasure
swear to me by the Roes and Hindes of the field that if by your fault ye drive away my love from my imbracing Those Roes and Hindes shall revenge it on you with deserved punishment Not that it is lawfull to swear by enemies or by any other then God but figurativesy by the forme of an oath she teacheth it should be as certain that the citizens of the Church should avoid all grievous offences with no lesse diligent heed namely for fear of the enemies among whom they lived then if a convenant had been undertaken of that matter and confirmed by an oath wherefore the history of this oath is the rest of the time of the captivitie Vers 8. It is the voiâ—e of my wâ—lbeloved behold he â—ommeth leaping by the mountaines and skipping by the hills Now after the seventy yeers captivity followeth the delivery whose prepartion a far off is contained in this the verse following consisting of a threefold circumstance Of the voyce of her beloved His swift coming and his presence The voyce of my beloved Shee falleth into this speech abruptly as if she had heard the voyce of her beloved â—alling her from a far off and had been smitten with a sudden joy for the newnesse of the matter even that which she chiefly desired Now in this whole preparation King Cyrus representeth the person of her beloved whom God had stirred up to deliver the Church Then after a long time was the voyce of the beloved first heard when the rumor began to be spred abroad that the Medes and Persians would make war against Babylon The Prophets noted out Cyrus by name many yeers before that when they should heare him preparing for war they might not doubt but it was the voyce it self of the beloved Isay 44. 28. Thus saith the Lord of Cyrus He is my Shepheard and shall performe all my pleasure and 45. 1 2 3. Thus saith the Lord to his anoynted Cyrus whose right hand I have holden to subdue nations c. that thou mayest know that I the Lord which call thee by thy name am the God of Israel But the report was spred far and wide before the Kings brought their hosts to Babylon Isay 21. 3. I was bowed down at the hearing of it I was dismaied at the seeing of it my heart panted c. under the person of the Babylonians And Jeremiah 50. 43. The King of Babylon hath heard the report of them and his hands waxed feeble anguish took hold of him And 51. 29. As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slain of all the earth But this voyce so fearfull to the Babylonians was most pleasant and acceptable to the oppressed and banished Church Now for the swiftnesse of his comming it is said Hee came leaping as it were hastning over the Mountains on stilts so passing over the little hils that hee did not at all touch them In this manner was the comming of Cyrus swift and sudden How much businesse he brought to passe after he once undertook it he subdued the Armenians and Craesus the Lydian in a trice the Hyrcanians Bactrians Susians Carians Phrygians and Cappadocians he scarce touched with the tops of his toes they so readily yeelded to him of their own accord See Herodotus Clio Xenophon Cyropaed Vers 9. My wâ—lbeloved is like a Roe or a young Hart lo he standeth behind our waâ—â— looking forth of the windows shewing himself thorow the grates The first part of this verse declareth the swiftnesse of the coming of Cyâ—â—s the later part part describeth his presence and that by three circumstances His standing behind the wall his looking thorow the window and shewing himself thâ—row the grates All which set forth unto â—s tho beâ—ieging of Babylon by Câ—rus and Darius for these mountains and hils quickly past over the Tents were pitcht at the walls of Babylon there Cyrus stood a while behind the wall doubting what to do his retinue charging him and nothing prospering after his desire at length hee looked forth thorow the letties of the windows that is hee took crafty counsell and considered secretly how he might gain the City when turning the river Euphrates he brought his army into the City by the channell so privily that the City was take before any force of battery was felt Neither should any marvell that the name of the beloved is given to a heathen King for what and soever the Church hath the beloved himself yeeldeth it but hee useth divers instruments on whom hee bestoweth his own Name that all help may be properly understood to be of him whose name the instruments beare Vers 10. My welbeloved spakâ— and said unto me Arise my Love my fair one and come away Such was the preparation farther off that which is neerer followeth First declared universally in this verse then severally by parts in the verses following This sweet and pleasant salutation hapned at that time when Babylon was taken and Balshazzer slain the Medes and Persians obtaining the Empire See how the Edict of Câ—â—us of delivering the people agreeth with this pleasant calling Ezra 1. 3. 4. Who is there among you of all his people his God be with him and let him go up to Jerusalem which is in Judâ— and build the house of the Lord God of Israel hee is the God whiâ—h is in Jerusalem And whosoever remaineth in any place where he sâ—â—ourneth let the men of his place help him with silver and with gold and with goods and with beasts besides the free-will offering for the house of God which is at Jerusalem Here the welbeloved boasteth or glorieth in the beauty of the Spouse and while he breaketh the bonds of her servitude and giveth her leave to depart hee maketh proclamation Arise and come away And verily though Ezra a most learned Priest relateth that matter for the worthinesse of it most plentifully in the whole Chapter yet there the thing done is scarce more plainly declared then it is here foretold to be done Vers 11. For behold Winter is past the rain is changed and is gone away The severall explication is manifested either in removing the hindring causes in this verse or by setting down the helping causes in the two verses following Winter or the violent storme is changed This Winter is twofold proper and figurative properly it teacheth that about the end of Winter the people prepared for their return stirred up thereunto by the Edict of Cyrus which may be confâ—â—med by probable reason for their first feast after their return was the Feast of Tabernacles To the celebrating of which Feast somâ— time passed before the people could come together scattered through the fields and Cities Ezra 3. 1. Then after certain yeâ—rs Hezra himself departing from Babylon with a readier or more prepared band spent four Moneths in the journey Hezra 7. 9. whence it is likely that those first betook themselves to the journey in the beginning of the
dangers then the deepest sleep that is Herod making use of this night endeavoured most wickedly his destruction But the Angel one of the mighties of Israel warning Joseph to flie with the childe into Egypt delivered him from the jawes of Herod and the cruell slaughter of the Bethlehemites Truly this bed was better guarded then Salomons Vers 9. King Salomon made himself a Chariot of the wood of Lebanon Such was the bed Now followeth a description of the Chariot in this and the next verse The bed was enough to shew what did belong to private use but by this Chariot is declared with what Majesty he would shew himself to the multitude The King made this Chariot for himself alone although the dignity thâ—reof belongeth to the Spouse also The generall matter of it is wood of Lebanon whereof likewise the Temple was built 1 King 5. 6. Other things that concern the beauty of it are mentioned in the verse following where yee shall see the application of the Prophecie Vers 10. He made the Pillars thereof of silver the bottome thereof of gold the covering of it of purple the midst thereof being paved with love for the daughters of Jerusalem Such was Salomons stately Chariot wherein hee was wont to be carried in publique whose beautifull and glorious structure is here declared to expresse that high and incomprehensible excellencie of Christs humane nature for this was that triumphall Chariot whâ—ch he built for himself of the wood of Lebanon conceived in the womb of Mary of NÌ„azareth of Galile at the foot of Lebanon that rightly the matter may be said to be taken from thence whence his humanity was built up or framed yet he made this Chariot for himself not begotten by the company of man but by vertue of the most High overshadowing the Virgin Whose pillars were silver the seats were gold the coverings purple all the frame from head to foot most pure most precious most divine and within the ground and pavement and that which was as it were the foundation to all the rest of the frame was wholly love of the daughters of Ierusâ—lem he had them drawne with the needle or rather ingraven in his heart and bowels seeing for his elects sake only he made him this Chariot of humanity wherein he would openly be carried in the sight of the world for men to behold him Vers 11. Go forth O yee daughters of Sion and behold King Salomon with the Crown wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart It seemeth here it was the custome for parents at such a solemnity to bestow some singular ornament upon their children and that Bathsheba bestowed this Crown on Salomon when he married Pharaohs daughter though the Scripture speak not of it for David was dead before But it shall better appeare in the new Salomon then in the Type For the Crown which the daughters of Sâ—on are commanded to behold is that great glory which the Father gave the Sonne entring into his office testifying from heaven This was that his beloved Sonne in whom he was well pleased And likewise annoynting him above his fellowes by the Spirit himself descending in a visible shape and resting on him Matth. 3. 16 17. The Church whose husband he is and by some reason her sonne as we have seen before put this Crown on his head by acknowledging him to be King and Head of the Church The Sonne of God the Lambe which took away the sins of the world the Messias himself who had all power in heaven and in earth and whom the faithfull sought and obtained of him to be dispossessed of devils healed of diseases and a remedy in all their troubles It was manifest what opinion they held of him and of what incomprehensible Majesty indeed he was All the time from the beginning of his office until his passion was the day of his espousalls or marriage as he hath taught himself calling his Disciples the children of the wedding chamber and himself the Bridegroome Matth. 9. 15. and by the Parable of a certain King which made a Mâ—râ—iage for his son Mat. 22. 2 c. This was the day of the gladnesse of his heart when with a ready and willing minde he earnestly indeavoured to effect all those things which belong to our salvation that hee preferred the care thereof before meat and all other necessaries of his life John 4. 32. The daughters of Jerusalem should not be moved with this glory but only the daughters of Sion the Citizens and free Denizens of the City of the heavenly Ierusalem these moved with the divine beauty and excellencie of this King and Crown should slock unto him every where by heaps making the hypocâ—â—tes afraid lest all men should believe in him Iohn 11. 48. CHAP. IIII. 1 BEhold thou art fair my love behold thou art fair thine eyes are like the doves among thy locks thine hair is like the flock of goats which look down from the mountain of Gilead 2 Thy teeth are like a flock of sheep in good order which go up from the washing which every one bring out twins and none is barren among them 3. Thy lips are like a thread of skarlet and thy talke is comely thy temples are within thy locks as a piece of a pomegranate 4 Thy neck is as the tower of David built for defence a thousand shields hang therein and all the targets of the strong men 5 Thy two breasts are as two young roes that are twins feeding among the lillies 6 Untill the day break and the shadowes flee away I will go into the mountain of myrrhe and to the mountain of incense 7 Thou art all fair my love and there is no spot in thee 8 Come with me from Lebanon my spouse even with me from Lebanon and look from the top of Amanah from the top of Shenir and Hermon from the dens of the lions and from the mountains of the leopards 9 My sister my spouse thou hast wounded mine heart thou hast wounded mine heart with one of thine eyes and with a chain of thy neck 10 My sister my spouse how fair is thy love how much better is thy love then wine and the savour of thine oyntments then all spices 11 Thy lips my spouse drop as honey combs honey and milk are under thy tongue and the savour of thy garments is as the savour of Lebanon 12 My sister my spouse is as a garden inclosed as a spring shut up and a fountain sealed up 13 Thy plants are as an orchard of pomegranates with sweet fruits as camphire spikenard 14 Even Spikâ—nard and saffron calamus and cinamon with all the trees of incense myrrhe and aloes with all the chief spices 15 O fountaine of the gardens O well of living waters and the springs of Lebanon 16 Arise O North and come O South and blow on my garden that the spices thereof may flow out let my welbeloved
that time a Florentine Bishop openly began to lament the Misery of the Church and doubted not boldly to affirm Antichrist to bee come already Also one Arnold a Romane could not hold but with the losse of his head bewailed the grief of the Spoâ—se And Hildegarde the Prophetesse to whom the Church appeared in a vision in the forme of a woman wailing her face sprinkled with dust by the Priests her garments rent and torne the innocent Lambe driven from her by their fault and many the like Adde unto these Bernards complaints upon the Canticles and others Afterwards there arose many and more and more every day which freely professed their grief By whose tongues the Spouse declared her misery to the daughters of Ierusalem Verse 8. What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou doest so charge us These daughters of Ierusalem were the friends of the Spouse They call unto her familiarly and lovingly and better sighted then others they acknowledge her most beautifull being naked and compassed with darkenesse Yet were they altogether ignorant of her beloved otherwise they would not have asked what he was They shew great desire of knowledge asking again and again to be shewed him At the complaint of the godly doctors the studies of the Elect were stirred up so that hee which promised onely the first lineaments of true piety and Religion had great companies following him See the multitude â—locking to Petrus Waldeâ—sis about the yeer 1160 a private man not graced with any ambitious titles Vers 9. My beloved is white and ruddie the chiefest among tennâ— thousand Shee willingly yeeldeth to their desire hoping to get what she sought for the sooner by their meanes The answer is threefold Common spâ—â—iall and mixte Which seemes to note out so many times wherein there should be the like knowledge of Christ Common in this verse taken aswell from things inheâ—ent as from Circumstances The things inherent declare the excellent sweetnesse of the lively colours of Christ which concernes those times of the Waldensâ—s when the aforesaid Peter made his house as it were a Schoole of Sacred learning where he taught the Caâ—â—chisme and first rudiments of Religion turned the Bible into their owne language translated some writings of the Fathers and by his diligence and piety brought it to passe that at length the beautifull colours of Christ shining with pure holinesse and Red with the merits of his death might be seen of all men which did not wilfully shut their eyes The circumstances are 10000. men attending on Christ For when the truth was discovered by Petrus Waldensis and his fâ—llowes the Romane Antichrist seeking by all meanes to abolish the truth spread it abroad unwittingly in many other places whose fruitfulnesse was such that about the yeer 1200. the Albigenses duâ—st joyne battell with the Antichristian Bands which Innocent the third sent to destroy them under the leading of Leopoldus the sixth Duke of Austria and Simon Earle of Mountfort At length Reymond Tolosaâ—us and Petrus King of Tarracon came to aid the Albigeuses Then might ye see the Bridegroom begin to shew hiâ—selfe again to the world attended with 10000. truly Crosse-bearing souldiers Which had wandered many yeers before solitary and without company Vers 10. His head is as the most fine gold his lockes are bushie and black as a Raven An other part of the knowledge of Christ more plaine and evident then the former For now the Daughters of Ierusalâ—m learn of the Spouse the excellency of the principall members which the world knew not by many ages The head as the most fine gold or as it is in the originall gold of gold signifieth as much as King of â—ings For all other wear Crownes of gold upon their heads which with their Kingdomes may be taken away but his head is as pure gold it selfe because it is Eternall and Essentiall which teacheth that Christ would now shew himself a King in the Earth As it came to pâ—sse about the yeer 1216. in that long contention of Frederick the Emperour the second of that name with Honâ—rius the third Gregory the niâ—th and Innocent the fourth then presently after the Albigensâ—â—n Warre that the Kingdome usurped of the Popes by Tyranny might be restored again to Christ the right Lord or true owner The bushie looks are the multitude of the faithfull very comely and beautifull in those times for their mutuall love and imbracing one of another yet wanting the brightnâ—sse of externall policy The blacknesse of the hair be to keneth the Wars troubles and persecutions of those times bewailed by many As some of Sweveland at Hallis Robert Groster Bishop of Lincolne Matthew Paris Guilihelmus de sancto Amore Arnoldus de villa nova cryed out that all Christian people by craft of the devill had gone astray from the truth of our Lord Jesus Christ that the faith which the people commonly had was like the faith of devils and that all Christian people were led to hell See how rightly they are compared to the colours of a Raven they were so black and disordered Neither did this deformity then first invade her but then she bâ—gan first to be acknowledged and bewailed Vers 11. His eyes are as the eyes of Doves by the rivers of water washed with milke and fitly set Christ carefully looking on his spouse boweth down his head that he may behold her the more neerly and exactly As the doves bow their necks with eyes inclining towards the water when they desire to quench their thirst And where the spouse was deformed altogether with dust he useth no shâ—rp remedy but applieth much mercy and gentlenesse in cleansing her outward filthinesse His eyes are fâ—tly set not overnâ—â—ch standing out nor too much dipping in but fitly placed to behold the whole condition of the Church These eyes of the Bridegroome so delectable were shewed to the world by Michael Cesenas and Petrus de Carbaria about the yeer 1277. together with Iohn de Poliaco all which Pope John condemned Because first they taught diligently that Pâ—ter was nâ—nâ—onâ— head of the Church then any other Apostle neither did Christ â—eâ—ve after him any vicar â—r head of the Church Which evidently declareth the first part of the similitude that Christ beholdeth his Church with no lesse attention then the thirstie and drinking doves behoâ—â— the waters with â—ttentive eyes Secondly they taught plainly that The Church hath no power to correct any one with coactive punishment as thâ—y â—â—ll it much lesse hath the Pope any such power to correct punish institute or remove any one in the magistracie Whereby they prove the Pope clean contrary to Christ the one washeth away spots with milk the other with salt-peter the one restraineâ—h and puâ—isheth faults with the word the other with the sword c. Thirdly they taught that Priests and elders had all a like authority power and jurisdiction Emperors
the end shall not be then at what moment it is to be expected Wherefore that of Christ remaineth without doubt in the same meaning as the words do properly shew The Angells themselves know not the very last day We verily believe this day by faith and have many tokens of its drawing neere but I suppose we fail of any account that may bring us to any neere knowledge thereof If any think I have opened a window to security by removing the bounds of it so far off let him know if the shortnesse of this life and the end uncertain move him not neither will the neerenesse of this day move him any whit at all What matter makes it whether Christ himself come to judgement in the sight of all men or thou be drawne to judgement at his Tribunall Seate or oughtest thou not be carefull of thine own end unlesse the end of the whole world do accompany it Let the wicked be filthy still yet this thought will easily shake off sâ—curity from the godly though this revealed truth may not a little bridle the tongues of the wicked which draw all things into doubt whiles they read of fixed termes in some mens workes and by use learn them to be deceived by conjecture As if the errour of blinde man and such verily are the sharpest sighted in Divine Matters should be a sufficient Argument to subvert the truth of God We may be deceived in obscure things and not plainly delivered to us of purpose yet the Divine Truth doth neither deceive nor is deceived as they too late shall finde which have despised it But let this be an end of this plain exposition A Prayer EXceeding praise be to thee O mercifull Father together with the Sonne and holy Ghost which hast so much respected our infirmity that thou hast vouchsafed to inform us of things to come even to the last end Whereby and by the vse of times past we may be confirmed in thy truth and not run headlong into unforeseen mischiefes in the knowledge of things to come Let not this knowledge vaniâ—â— without fruite I beseech thee but bestow the comfort thereof upon thy Church that she looking into the glory of thy Children may despise all the troubles and deceitfull delights of this life and may constantly proceed to that mark for which the Crowne is laid up in Christ Jesus To whom with thee O Father and with the holy Spirit â—e all honour praise and glory for ever and ever Amen The Popes SPECTACLES Or his CLJMACTERJCALL yeere calculated in August Anno 1623. BRiefe Notes out of severall Expositors of the Revelation touching the rising and fall progresse and finall destruction of the Enemies of the Church with some other observances out of divers writers St. John wrote his Revelation and sent it to the seven Churches in Asia minor now called Natolia He wrote it Anno 97. as Eusebius saith in 99. as Irenaeus saith He dyed under Trajan 109. as most say But Ierome and Nicephorus say in 100. This Prophesie is of things to come and not of things past as is well observed by Master Brightman It is to be observed for the better understanding of this Prophesie what names and Titles the Revelation giveth to the adversaries of the Church which are as followeth The first and last adversaries are called a dragon an open and perverse enemie to Christianity which were the heathen Emperors and now the Turkes as the best expositors understand it The second and third after the Dragon are two beasts the first out of the Sea the second out of the earth The fourth is called a Whore and Babylon chap. 17. 1. and 5. Also that Whore is called the great City c. which in Saint Iohns time was onely Rome The Dragon the first Adversary was destroyed by Constantine the great in overthrowing Dioclesian Maxentius and Maximinian Anno 311. he began his Raigne Anno 306. or 307. After the overthrow of the Dragon a Beast ariseth presently out of the Sea which Brightman expounds erroneous doctrine so likewise hath he Ecclesiasticall Government And in Constantines time Rome was called the first Sea Constantinople the second Alexandria the third Antioch the fourth and Jerusalem the fifth And so the Romanists at this day style the Popes jurisdiction The other beast riseth out of the Earth which is the Popes spirituall and Temporall power or rather his deare friends the Antichristian Emperours because it is said verse 11. that this beast caâ—â—â—th all that dwell in the earth to worship the first Beast which is the Pope for they were his first builders and are his chiefe pillars c. He is likewise called the Beast which was and is not Chap. 17. 11. by which is meant the Romane Empire in the West which lay voide three hundred twenty five yeeres from Augustulus to Carolus Magnus Also the Beast was taken and with him that false Prophet which wrought miracles c. Chap. 19. 20. which seeme to make them to be two distinct persons Thus also is Rome plainely described to be set on seven hills and ruling over the Kings of the earth which make Bellarmine and Râ—bira both Iesuites to confesse that Rome is the Whore there meant Rome also maintaines Idolatrie and Superstition in her Religion Government and Policie which in Scripture is called Whoredome then the Pope is not the Whore but one of the Beasts or Bawds rather if you will to the Whore For example he maintaines Stewes in Rome yeelding him yeerely 40000. Duckets and receiveth yeerely of Curtizans 50000. Duckets and granteth dispensations to his Cardinals to use Sodometry in the three hot moneths of the yeere I would know of any Iesuite whether the Pope can pardon a sinne before it be committed c. As he did Hâ—nry the 8. to marry his brothers wife the King of Spaine his Neece the Arch-dutches Albertus whom she might call Brother Uncle and Cozen. And so I leave it to the indifferent to judge whether he be the Whore the Beast or a Bawd The Whore is said to sit upon a Beast Revel 17. the Pope is this whores only stay and prop quis nescit And so Iunius Napier and Brightman take it but Downam thinks it meant of the Germane Emperours whose punishment and destruction is described Chap. 17. and 18. vers 3. and 4. In the thirteenth chapter it is said that the first beast is wounded and healed by a Dragon before the arising of the second Beast which Dragon some say was Athaulphus that wounded Honorius the Emperour Ann. 414. Others say Odoacer who overthrew Augustulus the last Romane Caesar Another viz. D. Forbes now a Bishop in Scotland saith it was Theodoricus the Ostrogoth Ann. 476. Others Alaricus a Goth that sackt Rome Anno 541. These were all heathen Kings and therefore accounted among the Dragons whereof one healed the first Beast viz. the Pope Quere After this Rome was under the Exarches of Ravenna 197. yeers which were Christians then under