the beds and the plants therin c. but by saying that it was shut vp he noteth that it did not ly open to the stranger yea that no man coulde come vnto it but by his sufferaunce and appointment And as a fountaine sealed vp vz. that no man can come to or haue thereof and this tendeth to the same ende that the former similitude Al being spoken according to the manner of that country wherein water was not onely skant and therfore a good blessing to haue water but also ther was much a doe to keepe it to them selues see Genes 21. 25. Also Genes 26 17. 18. 19 c. Verse 13. Thy plantes that is all that is planted and set in thee are as an Orcharde of Pomegranates that is are verye deare and precious yea very healthfull and good for all these as we know by experience belong to pomegranates With sweet fruites that is abounding with other sweete fruites and profitable thinges besides Pomegranates some particulars whereof he reckoneth in this verse and in the verse following As of the Cipres tree See this expounded before chapter 1. 14. With Nard An other particular thing of good sauor and sweet smelling no doubt but it was very costly also See Mark 14 3. Also Iohn 12. 3. and groweth in India Syria and other places there about Verse 14. Euen nard This is spoken of already and saffron a thing well knowne to euery one of vs to bee profitable and precious Calamus There are of this kinde of calamus or reed diuers sortes as the Herbaxians doe well inough know It is moste likely he meaneth it of that which is called Calamus Aromaticus or odoratus for the excellent smell it had and was wont to be brought out of Arabia Felix into Iudea was appoynted to be vsed in the confection of the holy oyle Exo. 30. 23. And Sinamome This is a thing well known to vs to be far fet and of great price and excellencie With all the trees of incense that is all trees bearing incense or matter that yeeldeth a sweet smell or sauour whereof also he reciteth two afterwardes in this verse Myrrh For this see chap. 1. 13. And Aloes This is a certaine kinde of sweete and precious wood and smelleth well both it and myrrhe togeather as appeareth Psalm 45. 8. and is forcible against putrification in which respect they vsed to annoynte dead bodies with it as appeareth Iohn 19. 30. 40. for Aloes see Num. 24. 6. With all the best of the spices that is with al most costly sweet and precious thinges and all this tendeth to the commendation of the Church after this sort that as those Gardens be most excellent and worthye after a sort to bee beloued and esteemed that haue the moste rare best and precious thinges growing in them so these excellent graces and fruites of the Church doo commend the same to God and men and make the Lord Iesus as a man would say inamoured with the loue thereof Many men do more curiouslie then needeth according to the seueral proprieties of the matters mentioned applie them to the Church It is inough that generally we know that by al these things are ment the gifts and graces wherwith the Church is beautyfied and adorned euen as a plentifull and pleasaunt Garden with infinite numbers of rare and pleasant simples as they call them or fruites wherby she is made commēdable spreading her fame far wide insomuch y t therof Christ her husband is euē as it were rauished with her loue hauing yet notwithstanding nothing of her owne to moue him to that affection but all y t she hath be stowed vpon her frō him See to this end a large discourse Ezech. 16. thorowe out almost Ver. 15 O fountain of the gardens Heere beginneth the second part of this chapter the Church speaking vnto Christ singularly commending him in this verse q. d. I humbly acknoweledge the thinges to be in me that thou hast said howbeit I confesse that they are not of my self but from thee who art the authour and giuer of all good thinges and though that I do perform the dutie of a fountaine towardes mine yet thou art hee to whome indeede the name of fountaine and liuing waters yea of life it selfe doth onelie appertaine yea thou art that onely fountaine and I do but water others as from thee O well of liuing waters The church meaneth by this word continuall waters such as cannot be drawen drie see Gen. 26. 19. meaning yet notwithstanding vnder these earthly waters heauenly and eternal graces of which our sauiour Christ Ioh 7. 8. saith that out of his belly that beleeueth in him shal flow riuers of water of life And in another place namely Ioh. 4. 14. He that drinketh of the water that Christe shall gyue him shall neuer thirste anye more but that water shallbe in him a well of water springing into euerlasting life And such as flow from Lebanon She procedeth stil in y e cōmendaciō of the excellency of her spouse most pure clear water cam from Lebanon yea Iorden it selfe watering the land of Israell came after a sorte from thence no doubt but the water of Lebanon tasted of that sweetnesse that is mentioned before verse 11. of this chapter Euen as we see by experience that the waters that come out of the hilles of some of y e Ilands of Molucca taste of the Sinamome Cloues c. that grow there In summe shee commendeth Christ for the plentye of spiritual graces in him and the conueiyng of them ouer to other in that shee calleth him the fountaine of the gardens Secondly for the perpetuity of the graces in that shee calleth him the well of liuing waters and thirdly for the sweetnesse and pleasauntnesse of the same in that shee resembleth him to the most sweet and pleasaunt waters flowing from Lebanon Vers 16. Arise O north The wordes of the Church intreating graces of her head and husband Christ to make her fruitfull withall It is a notable turning of her speech to the windes and quarters of the world attributing sence vnto thinges without life which also is common to Poets and louers speciallye in their louesonges He meaneth first the north quarter because it is cold and moyst as beeing farre remoued from the sunne and this he speaketh as hauing regard to the daye and hotte country of the land of Iudea And come O south This quarter is hot and drye hee ioyneth them togeather that so there beeing a good mixture made of them both extreemity of cold or continuance of heat might not worke barrennesse And no doubt but vnder these quarters and a good and equal mixture of them both she meaneth Christ and all the members he hath and vseth to make his church fruitfull who graunteth the vse of such sundrye sortes of ayre to make his garden fruitfull and withall manye times by the contrarye course of the windes purgeth the ayre and giueth sometimes cleare
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
speaketh it by the waye of comparison q. d. there is euen as much oddes betweene the Church and other counterfayt congregations as is betweene Lilies and Thornes or as we would saye betweene Golde and Drosse What hee meaneth by the terme Loue is playne by that which is Chapter 1. verse 9. And by Daughters he meaneth all those that were and are out of the bosome of the Church and I thincke it shoulde not bee amisse for the more plaine sense of the place to ioyne to the worde Daughters these wordes of men As Genes 6. 2. Verse 3. As an Apple tree Heere beginneth the seconde parte of this Chapter which as I take it contayneth three especiall points The firste is a declaration of the excellencie of the Spouse and of the great desire that the Church hath towardes him and that is comprehended in this thirde verse The second is a declaration of the duties of mutuall loue between them and that reacheth from verse 4. to the ende of the 15. And lastlye shee desireth of her Spouse a perpetuall feeling of the frute of this loue and that is in the twoo laste verses Now in that shee resembleth her Spouse to an Apple tree shee myndeth thereby to set out his pleasauntnesse to the sight his goodnesse to the taste and his profitablenes to other in respect of his frute Now when shee addeth Among the trees of the Forrest she meaneth eyther Trees altogeather barren or else such as though they yeelde fruite yet is it not good for menne And when shee saith So is my welbeloued among the sonns you may ad for more playne sense of men as Psalm 45. 2 yea though they be neuer so good and well accepted of in the Church meaning that hee is most fruitfull and sweete both in shadow and in fruite as the wordes following in this verse doe playnly expound it True it is that he is not so esteemed of among worldlings by reason of his basenesse but yet his owne haue him euer in that account and regard howe base contemptible soeuer he be in the world Read Isaiah 53 thoroughout It followeth I doe very greatly desire to sit in his shadow Here the Church expresseth the earnest affection that shee hath to bee kept vnder Christes prouidence from the heate of persecution affliction sinne c. for so I take the word Shadow to be vsed heere as Psalm 91. ver 1. or else as she her self speaketh it verses 16 17. of this chapter that she might he his and he hers for euer or els as our sauiour himself saith Ioh. 7. I in them and them in mee that they may be made perfect in me that they may be there euen where I am ver 23. 24. And by sitting she meaneth continuall abode and residence His fruit that is that that is to be receiued from him and his worde For as Shadow and fruite and apples are acceptable to the faint and wearied Iob. 7. so all thinges that come from Christe are to his moste sweete and comfortable if they stay vppon him and cleaue onely to his word yea his very yoke and burthen shall be easy and light to them as Math. 11. 28. 29. 30. 1. Iohn 5. 3 is sweete to the roofe of my mouth He putteth one part of the man for the whole and namely that part which is moste apt for tasting vnderstanding thereby not only how delightfull Christe was to the outwarde man but specially and cheefely to the inward vnder y ◠outward part also comprehēding the inward Verse 4. He brought me vnto the place of wine These are still the churches wordes celebrating the aboundant kindnesse and loue of his spouse By place of Wine she meaneth the places of delicate fare and feasting as before chap. 1. 2 but all this must bee spiritually vnderstoode to wit that our Sauiour brought the church to life and saluation by the exercises of the worde and sacraments Whereunto the parable of the mariage Math. 22. doth in some sort appertain And his banner towards me was loue that is hee had loue towards me insteed of a bāner Those that are skilled in warre know that by banners and Ensignes the souldiers are called together and kept in awe vnder their owne capitaines Whereunto it should seeme that the church alludeth meaning that the husbande of his onely loue towards the church did by his fauour as it were by a banner set before her eys draw her as it were vnto him Or els it may be thus Sundry people and namely the Turke when hee besiegeth any place doth the first day set vp a banner al of white signifiyng fauour if they wil accept it the next time a red banner betokening the execution of the cheefest and the last time a black one signifying all one and other must to the sworde and fire But Christe the spouse alwaies setteth vp a banner of loue grace and fauor howsoeuer we little deserue the same at his hands The first seemeth to me to bee the more plaine sense Verse 5. Prop me vp with these Flagons These are the wordes of the Church spoken vnto her Damosels or virgins of whom see before chap. 1. 3. and shee seemeth to be so inflamed with the loue of Christ that she is ready euen in the middest of the banquet to sinck down or to swoone as you wold say for loue But she hath two aides and comfortes in this her weaknesse one expressed in this verse the other in the next verse following That in this verse is that those that attend vppon her by the Bridegromes appointment that is the Prophetes Apostles and seruauntes of God See for this purpose Ephes 4. from verse 11. to the ende of the 16 doe minister vnto her at her request the spiritual Treasures and good thinges of her Husband which I take to bee noted and that very forcible and playnly by these wordes Proppe mee vp with these flagons beare me vp with these apples as it were appointing some certain aides which if they were neglected all the rest that coulde bee vsed were worth nothing And by Flagons no doubt she meaneth by the figure Metonimie the thing contayning for the thing contained that is the sweete Water and drinke of life of which see Isaaih 55. 1. which Treasure also wee haue in earthen Vesselles or Flagonnes as 2. Corinthians 4. 7. and is indeede nothing else but the sweet promises of Christ vnto euerlasting life And though by Apples layde vnder her as it were shee meane the selfe same thinge yet there is another order of it For hee alludeth to the custome of men who when other are swooning or faynting are wont to put strong smelling thinges vnto their Nostrelles so the Church meaneth that for her comforte and refreshing and reclayming her agayne as it were from death to life shee woulde haue well smelling Apples fette out of Christes Treasure both helde and applyed to her that by that meanes shee maye bee as it were recouered For I
am sicke with loue q. d. I shall neuer cease nor bee in quiet till I perfectly enioy my Husbandes companye feeling in this life the assured Testimonye of his continuall fauour and possessing the same eternally in the heauenly glory See 2. Corin. 5. 1. 2. c. Philip. 1. 23. 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
the daungers and distresses of this life whatsoeuer See Ephes 4. 11. 12. 13. For though he speake here but of a certaine number yet no doubt but thereby he vnderstandeth an infinite number which is also vsuall in the holye scriptures Verse 9. Yea better than the bed which king Solomon prepared for him selfe Euery word heere tendeth to the magnifiying of the mariage bed of Christe and his Church As first in that it was better then a kings bed who for his state and riches was commendable thorough the worlde and wonderfull 1. King 10. 27. Thirdly in that it was better then that which hee had prepared for himselfe We know what good thinges men make for themselues specially when they haue wherewithall to do the same Yea the very word which is here rendred Bed tendeth to the amplifying hereof because it signifieth a fruitfull and flourishing bed of which see before chap. 1. 16. Yea and the wordes following make also to that purpose When she addeth of the trees of Lebanon which was a place farre from Ierusalem the wood also whereof was very excellent and good as which for the worthinesse of it was imployed to the best thing namely the building of the Temple as appeareth 1. King 5. 6. So that it was commendable because it was chargeable as being farre fet and also because it was a notable and famous kinde of wood Verse 10. Whose pillers are made of syluer As she had before spoken generally of it so now she commeth to discribe it by peece meale as it were affirming that the pillers were of siluer We knowe that standing beddes haue pillers and postes to vphold the Testers now whereas other mens were made of wood his pillers were of siluer which should not seeme strang vnto vs seeing the holye Ghoste sayth he gaue siluer in Ierusalem as plentifull as stones 1. King 10. 27. And that that was layd vpon it of gold he meaneth by that which was layde vpon it the bed it selfe as we say vnderstanding also by golde that it was moste precious because nothing we haue is commonly more deare then golde Whose couering was purple coloured He meaneth that the couering or couerlet appertayning to that bed was of a ritch and costlye colour For purple was in those dayes accounted most deare and precious See Prouerb 31. 22. Also chapter 7. 5. of this booke Mark 15. 17. Luk. 16. 19. The inwardes whereof hee meaneth the partes of the bedding y t were for the time out of sight Were as it were paued with loue that is were as costly rich as if they had beene adorned with things y t men most loue like noting also by y e word pauing the varieties of workes y t were in the same as in pauinges we see some checkered some diamonded some one way some another which also are no doubt cunningly wroght w t needle work a matter much set by in these dais in euery thing See Psal 45. 14. By the damsels of IerusaleÌ„ he expresseth y e persons y t should performe this worke not meaning such as were broght vp in the cuntry but within the coÌ„passe of the wals of IerusaleÌ„ where it was like they had bin trained vp in most curious cunning and costly workmanship Vers 11 O yee damsels of Zion Those whom in the other verse he had called damsels of IerusaleÌ„ he calleth here damsels of Zion putting a part for the whole For the hil of Zion was a peece of the city meaning no doubt by these the faithful and sound meÌ„bers of the church whom yet notwithstanding they were forwarde the church putteth in minde of their duties Come foorth vz. out of your owne priuate houses into publicke places and beholde king Solomon The fame and name of Solomons glory was great but yet not matchable with y t of Christ for beholde a greater then Solomon is here Mat. 12. 42. and yet because shee had none greater to compare him vnto she resembleth him to the greatest For euen as the proper name Dauid is in scripture attributed to christ as Iere. 30. 9. So is Solomons here in this place With the crowne which his mother prouided for him Now shee describeth Solomons glory yet so that vnder the same is meant the exceeding maiestie of Christ The word crowne is put for the same as Phil. 4. 1. and by these wordes which his mother prouided for him is set out y e excellency therof for mothers wil prouide no base or mean things for their children if they be able In the day of his betrothings y t is against the time y t he shold be affianced maried also for she putteth y e beginning as it were of mariage for â—he whole action of the same And in the daye of the gladnesse of his hart that is against the daye wherein his heart was made glad which was not onelye when hee and his wyfe were affiaunced but when they were married and marriage duties perfourmed wee knowing by experience that the marriage daye is the day of greatest myrth specially to the partyes maried against which daye also the parties themselues and the parentes and all do bestow all the cost that possiblye they can as we see by dayly and continuall experience Verse 1. Teacheth vs to be in continuall meditation of Christ and heauenly things yea and that we should for that purpose break our sleeps as it were to the ende that we maye bee seased with the feeling of the same and though we can not at the firste or second time conceiue thereof that yet we shoulde not for all that leaue off but looke for a time wherein that holye hunger and thirst that we haue of righteousnes shal be plentifully supplyed to Gods glory and our comfort Verse 2. Teacheth vs to shake off all impediments that may hinder vs from going to Christ as whether it be the heauines of our flesh or corruption of nature thorow sinne c. For which see Heb. 12. 1. Also that we shoulde seeke good thinges indeed with diligence and care to attayne the same and that not in one place onely but in euerye place where they were likely to be had or maye be founde indeede and that though we finde them not at the firste seeking yet we should not leaue off For it may be that we seek them not where they are to be had or search not after them with a right mind and therfore good reason why we should want the thinges we wish and desire but stirre vp our selues stil euen as it were by excessiue toyle and importunity to preuaile at the length Verse 3. Teacheth vs not to be ashamed or afrayde by demaunding to come to the possessing of those thinges that we wishe and seeke after In labouring to get worldly things we will endeuour to shake off both shame feare whatsoeuer els might hinder vs in atchieuing our purposes therefore for as much as these thinges are farre more excellent we should labour
sweet doctrines by which mens mindes may be refreshed and recreated For mine owne part I take it that speaking of spirituall thinges after the maner of men and particularly of louer he doth deale therein according to their maners The brests of women haue bin alwaies accounted to them selues and their good louers not only comely but meanes also to make loue and liking See Prouerb 5. 19. Whatsoeuer it be this me thinketh should be plaine and certaine that all that hitherto hath beene spoken of the comelines beauty of the church doth generallye shew her to bee moste absolute and perfect which also may appeare by verse 7. following neither need we to doubt but that the same also may be vnderstood specially by the waye of proportion euen of all the members of the same euen from the head if you will vnto the soales of the feete for as all the members of the church and euery one of them haue their seuerall functions so may these thinges that be spoken of the seuerall members be applyed to euery one seuerally but howsoeuer in some we haue dealt so because we haue the warrant of the worde and the proportion of faith as a ground for the same yet to stand vpon them all specially where such props faile me were too too much curious Verse 6. Vntill that day shall come and these shadowes shall flye away For the wordes see them expounded before chapter 2. 17. There beeing only this difference betweene this and that place y t there y e church promiseth to remayn w t Christ for euer here Christ promiseth to abide with it continually As Math. 28. 19. Otherwise the sense and meaning is al one And in this and the two verses following ther is contained Christs answere and promises vnto the petitions that the church made before chap. 3. where shee wisheth and seeketh for his presence other good graces in him Christe promising as before is sayd his presence vnto the Church and the particuler members therof so long as in this world they wander as pilgrims from the Lord. 2. Cor. 3. 6. and afterwards vers 8. 9. of this chapter He promiseth that the wearisome dayes of this pilgrimage being finished hee will bring the church euen into his owne house which is eternall in the heauens I will go into the mountaine of myrrh and into the hill of incense Because the church had before exhorted him to go to the pleasant mountains chap. 17. he sayth here that hee will perfourme the same It is vncertain whether there were mountaines of myrrh and hils of incense in y t country yea or no. But whether there were yea or no the meaning is spirituall namely that as in respect of the church militant he would get him to the most pleasaunt places euen to the mountayn of Moriah vpon which it is certain the temple was builded as appeareth 2. chro 3. 1. which mighte rightly bee called the mountaine of myrrh and the hill of incense because of the great store that there was offered vp and burnt to the Lorde Whereof also this may seeme some reason that the word here vsed for Incense differeth not much from the name wherewith that mountayne is called so in respect of the church triumphant he wold get him to the heauenly Ierusalem which is in heauen where also sundrye of his freendes are present with him and whose duties perfourmed vnto him are moste sweete and pleasant for this and other things see Reuel 21. 20. Verse 7. Thou art all fayre my loue Another commendation of the church containing also in it a promise specially of sanctification and holinesse to be bestowed vpon it in this life as in y e next vers folowing he promiseth vnto it eternal blessednes And ther is no spot in thee This must bee referred specially to y e estate of the church which shall be in the life to come or else to men nowe raunged into the Church to whom their sinnes are forgiuen and Christes righteousnesse is imputed who hath washed vs in his bloude from all sinne 1 Iohn 1. 7. see Ephes 5. 26. 27. Verse 8. O Spouse This is the first time that hee calleth her by this name which yet notwithstanding sundrye times after hee giueth vnto her as Verse 9 10 11 12 of this Chapiter Also Chapiter 5 1 And the churche hath this name giuen her both in respect of the betrothement that passeth betweene her and Christe Isaiah 1. 19. 20. As in respect also of that solemne and blessed daie that the Lorde hathe appoynted for oure eternall marryage Thou shalt come It is a promise as I sayde before euen of eternall life With me to wit my selfe Christ meaneth by this not onely his continuall presence with the Churche both in this life and in the life to come but also that he will so wholly and thoroughly gather it that none of those that come vnto him shal eyther be taken out of his handes or perish c. See Iohn 17. 12 other places Frō Lebanon He meaneth hereby a most pleasant and fruitful place where there were many sweete tall and excellent trees meaning hereby that none of those things shold let the church from being coupled with hir husband Christe Of this place wee haue spoken of before It was a mountain vpon the borders of the Lande of promise or Iudea Thou shalt come with me from Lebanon It is doubled both for the more vehemency of him y t speaketh as also for y e more certaintye of the thing pronounced q. d. Nothing shall stay thee but thou shalt indeede come with me and enioy my continuall presence Thou shalt looke from the toppe of Amanah Some thinke it to be a mountayne in that part of Cilicia that bordereth vpō the land of Israel Some of the Rabbins hold it to bee a mountaine in the borders of Iury lying on the north side thereof I shame not to say that for the particuler I knowe not what to affirme howbeit this is the meaning that from all the quarrers of the worlde they shall beholde the eternall kingdom of God From the top of Shenir and Hermon The holy ghost Deut. 3. 9. seemeth to meane by both these names one mountain Wherefore it maye bee thought straunge that Solomon in this place maketh them diuers For the clearing whereof this would bee marked that at the first one and the self same thing might be called by many names as in respect of diuers people dwelling nigh vnto the same and the seuerall proprieties of their tongues which seemeth indeede to be the moste naturall meaning of Deut. 3. 9. and yet notwithstanding in processe of time and multitudes of people increasing some of those names applyed to the whole might be attributed to some part of it And this we see both by scripture examples and otherwise In old time the riuer Danubius was indifferently named Danubius or Ister whereas at this day it is onely called Ister at that place at which
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
both able and willing to helpe them doth pity their case See Heb. 2. 17. 18 but also teacheth vs kindnesse of hart and tendernes of affection towards the afflicted for which see Rom. 12. 15. 16. yea to vse comfortable speeches towardes those that are distressed See Isaiah 40. 1. 2. c. least otherwise we adding bitternesse of wordes to griefe and anguish eyther of the body or mind or both we doe not onelye adde to their affliction but to our owne transgression also the Lorde condemning vs iustly not onely for hardnes of hart but for churlish wordes also Verse 3. Teacheth that the often repetition of one the self same thing in the word of God is not only idle or superfluous as some curious ears deeme but profitable pleasaunt and altogeather necessary whether we respect the Lorde him self who therby testifieth the wonderful hunger and thirst as it were that he hath of our saluation while hee doth so often vrge it vpon vs or we regarde our selues who are not onely heauie to learne good thinges but dull and slow of hart to beleeue the same and maruailously backewarde to performe them or consider the posteritye who by that meanes are put in minde of their owne corruption to good thinges which also maye mooue them more and more to fight against the same See for this doctrine and the proofe thereof Phillip 3. 1. Also 2. Pet. 1. 12. where he sayth that though they haue knowledge and be established in the present truth yet hee will not be negligent to put them alwayes in remembraunce thereof Verse 4. Is no warrant for women to lay out their lockes howsoeuer some out of this place and such like haue gone about to iustisie it First because that this is to be spiritually vnderstood and not in the letter and therefore they do iniury so to abuse the word Secondly because the holy Ghost hath condemned it in the new testament as 1. Timoth. 2. 9. where he condemneth broidred hayre as also 1. Pet. 3. 3. where the self same thing is forbidden but especially 1. Cor. 11. where he will haue a woman eyther to couer or hide her haire or else if shee graunte not that to yeelde to this to haue it shorn or cut off And thirdly because the manner of laying out of hayre in those dais was much more modest or at leaste nothing so garishe as it is now And therefore comparing vnequall thinges together they must learne to conforme them selues to the sobrietye and modestye of holy matrons and suche as haue vnfeinedly professed godlinesse Vers 5. 6. Teacheth vs that the inward glory and beauty of the church is highly to be preferred before all the outward pompe and glittering of the world whatsoeuer for the outwarde thinges bee not onely transitory and vaine but many times are baits layde by sinne and Sathan both to deceiue vs in this life and to destroy vs in the life to come whereas the glory of the church is not onely pleasaunt and profitable for this present world giuing vs directions also howe to walke in the same both towardes God and men but an instrument and a meane to bring vs to the hauen of Heauen and euerlasting blessednesse at the last Godlinesse it selfe being profitable vnto all thinges and hauing the promise of the life presente and of that that is to come 1. Tim. 4. 8. By this also wee maye see that the Church it selfe is to be discerned by better eyes then these of the body yea by better iudgemente then the lighte of reason For if our reason not reformed bee enemye generallye to all religion why not also to the Churche it selfe the mother and Nurse of all sounde Faythe and that is it also wee saye in the Confession of our fayth that we beleue there is a holye Vniversall Churche which is the companye of all Gods elect which also is sometymes Visible and yet then rather to bee descerned as in respecte of vs by the eye of a sounde Faythe and yet in respect of it selfe by the holye exercises thereof as the Worde Sacramentes and Discipline than by antiquitye Vniuersalitye c Or anye other Marke which the Papystes canne giue Lastlye wee learne by the same Verses that the LORDE will haue euen the myghtiest of the People that shall submitte them selues vnto the CHVRCHE and highlye extoll and commend the same See Isaiah Chapter 60. Verse 10. Also Chapiter 49. Verse 23. Wherein also GOD prouideth as on the one syde for the comforte of his owne while hee giueth them Kinges and Magystrates not onelye to mayntayne them but also to professe the Truethe togeather with them for theire better incouragemente So on the other syde hee meeteth with the mallyce of the wicked who manye tymes spare not to thinke but to speake also that the Churche is but the raking of the earth and the off-scoure of the whole world which yet appeareth false by this practise of the Lorde Vers 7. Doth not onelye set out the inwarde glory and beauty of the church vnder many excellent earthly similitudes and comparisons all which shold make vs as it were inamored with the sound and holy loue thereof but also sheweth the glory and excellency of it to be so great that it cannot wel be either resembled by any thing but in part or expressed by wordes but in part And therefore we may see that they are fowlye out of the way that either conceiue basely of the church or speake contemptuously of it as a number of prophane people do who going no further then their outward eye or carnall reason will leade do with Esau preferre base and contemptible things before the glory and beauty of the whole earth See Isaiah 62. 7. Vers 8. Teacheth vs not only Christs great care towards the church he dressing it and pruning it as a good husbande doth his Orchard garden of which our sauiour himselfe saith that the father purgeth euery braunche that beareth fruite that so it may bring foorth more fruite Iohn 15. 2. By which also wee maye see that the Church without Gods manuring and husbanding of it yeeldeth not nor bringeth forth fruite See 1. Corin. 3. 6. 7. 8. 9 But also that he will come to visite the vine that his own hand hath planted and to see what fruite it beareth Isaiah 5. 1. 2. c. And that therefore the church had need alwayes to be fruitfull not onely because the Lord will certainly come but because he will come sodainely See Math. 25. in the parable of the virgins and specially vers 13. Also Math. 24. verse 44 and so forwarde to the end of the chapter Vers 9. Amongst other thinges deliuereth vnto vs this doctrine that in all duties that we are to performe whether we respect God or men we should alwaies do the thinges that we doe willingly and cheerefully The Lord was well acquainted with the dulnesse and lumpishnesse of our hartes which maketh him so often in his worde to vrge this
concerning the particular consideration of the church or the regarding of it in some part it is to be waighed either as it is distinguished by occasion of times or of place In respect of times it is distinguished thus that one part is called the old Church and that is it which was before Christes comming the other is named the new and that is that which hath beene reuealed since Christe was manfested in the fleshe he casting downe the partition wall and making of the olde and the newe but one sheepfold See Ephes 2. 14. 15 c. Also Iohn 10. 16. In respect of place thus the Church of Ierusalem the Church of Antioch the Church of Corinthe of Rome c. Now which way soeuer wee consider it as in parte it is indeed Christes Sister euen as if it were the Daughter of one and the selfe same mother But all this is performed and brought to passe thorow the election of God Which teacheth me vz all godlynesse and euerye good thing especiallye in my duetyes towardes thee and how to intreat thee and behaue my selfe towardes thee in all such thinges as maye please and delight thee I woulde cause thee to drincke spiced Wine Shee meaneth such Wine or Wines as we call Ipocras which besides the nature and strength of the Wine it selfe hath by the composition and confection of menne mingling manye Spices with the same great power in it and pleasauntnesse also by the smell of the Spices that as the heart is strengthened and warmed thereby so the sent might bee satisfied with the pleasaunt smell thereof Yea sweete Wine made of my Pomegranate The worde turned heere sweet Wine signifyeth muste or newe Wine yea generallye all moysture which eyther by expressing or treading is fet from anye fruite For it is deriued of a worde that signyfieth to expresse or tread downe but because hee addeth Pomegranates we maye see that he meaneth speciallye the maysture iuyce or liquor that is or maye bee wronge from them In a worde shee meaneth that if shee might indeede bee partaker of him and his graces shee woulde moste comfortablye and ioyfullye intertayne and receiue him For vnder these metaphors taken and borrowed from an earthly banquet shee meaneth nothing els but the spirituall intertainement of him Some thinke these to bee the wordes of the Iewish synagogue wishing for Christes comming and manifestation in the flesh and promsing a meruellous intertainment of him but I extend it more largely that it should be the voyce both of the olde and new Churche wishing the continuall coniunction of Christ her spouse with her that so shee might neuer bee pulled from him which indeede shall bee fully performed in the life that is to come but yet so farre foorth as it is lawful shee desireth to haue it perfourmed in this life that so they maye neuer bee sundred one of them from another that in that holye coniunction also wherein shee cleaueth whollye and altogether to CHRISTE her heade and spouse shee maye freelye and openly serue God without the feare of tyrantes or the infamy and slaunder of worldly men See Luke 1. 74. Neither is this to be taken as contrary to that which was sayde before in the diuision of this chapter touching the church of the Iewes because that the verification of it in thē is no hinderaunce to haue it verified likewise in the church of the Gentiles and so by consequent also in the whole bodye of the Churche and so must we vnderstand that which is in the beginning of the next chapter namely that look what the Gentiles were vnto the Iewes in as much as the Iewes were called befor them the same are they that are of the Churche and are not yet called as in respect of them that are alreadye called but of this matter more in the beginning of the next chapter Vers 7. His left hand should be vnder mine head As before she had set out how she would receiue and entertayne him so now for the strengthening of her selfe in the assured perswasion of his vnfayned loue towardes her shee sheweth howe he woulde comfort her namely that for her ease he woulde put his left hande vnder her heade as men commonly do to sicke and infirme persons And his right hande shoulde imbrace me vz moste comfortably and louingly as dearest friendes do one an other See this whole verse expounded before chap. 2. 6. there beeing no other difference but this namelye that there shee affyrmeth the thing in present action and heere by waighing the earnest loue of Christ towardes her she stirreth vp her hope assuring her selfe that if shee may enioye his comfortable and continuall presence it shall be done indeed Vers 8. I charge you by an othe O yee daughters of Ierusalem vz y t ye molest or grieue not this my head and spouse y t either may hinder our cōming togeather or may break of our comfortable company one from an other and this shee speaketh vnto her handmaydes as it were or friends See this expounded before chapt 2. 7. also chap. 3. 5. Why shoulde yee stirre vp or why should yee awake q. d. there is no reason or cause why you shoulde deale either so vncourteously or malepartly with him specially sith in his rest standeth your own good This my loue y t is he whom I so dearly and tenderly loue Vntill he please y t is till he himselfe will and the Church vseth this as a reason to discourage them from awaking him q. d. Be not carried away with a fond affection thinking that it will be good for you and him that hee should be raysed vp or awaked no no he knoweth what and when it is better for you and him selfe also then you can either think or declare Vers 9. Who is she The church going about to declare the loue shee carried towardes her head and husbande Christe both in this verse and in the first part of it by the way of a demand speak of her self and in the latter part taking vpon her the person of Christ she sheweth what great graces she had receiued from him That commeth out of the wildernes vz of this wide worlde and her owne corruption Leaning vpon her welbeloued She vseth this speech not onely to note her loue towardes him men vsing to leane vppon them whom they like See 2. King 5. 18. but also to set out the strength and comfort shee had from him without whome by reason of their owne weakenesse she had neuer beene able to get out of the wildernesse and all this is spoken by the way of comparison q. d. was there euer anye Bryde that tooke such great paines and vnderwent so many dangers for the obtayning of him whom she loued Take therefore these thinges following as assured testimonies and pledges of my vnfayned good will namelye that I haue laboured to laye aside the olde man denying my selfe the whole world also which somtimes in scripture is called a wildernesse Isay
the light of thy countenaunce vpon vs. Thou hast gyuen me more ioy of hart than they haue had wheÌ„ their wheat their wine did abound wherof also he seemeth to render a reason Psalm 30. 6. saying that In the Lordes fauour there is life euen for euer more Vers 8. Teacheth vs not onelye to haue care and conscience in our selues to do nothing to the annoyaunce or displeasing of our Lord and Sauiour Christe but also to labour what we can that others doe not disquiet him By which we maye see that the loue and care we carrye towardes him shoulde not bee contayned within the compasse of our owne bosome but bee extended to others as wel as to our selues y â— by y t means also we may not only prouide for y e pleasure profit of him to whom we belong or wish wel to but further and aduance to the vttermost of our poore powers the saluation of other men Secondly we may learne to beware of prescribing any thing or time to the Lord not only because it argueth intollerable presumption and boldnes in vs we seeing by experience y t superiors will not bear it at their hands to bee controlled no not in thinges vnlawfull or wicked then what a sinne must it be in vs to vsurp vpoÌ„ the Lord who can appoint nothing but y t which is good and lawful but also because it secretly accuseth y e Lorde as insufficient in foresight to determine or doe whatsoeuer he shall see to bee good for his own glory and the benefite and behoofe of those that belong vnto him Ver. 9. Teacheth vs two speciall things first the whol church euery particuler meÌ„ber therof y t will vnfeinedly come vnto Christ must vtterly remoue froÌ„ them all impediments and hindrances y t may hinder theÌ„ in that excellent race casting away euery thing that presseth downe and the sinne that hangeth fast on Hebrewes 12 mortyfiyng the old man continually with the lustes and concupiscences of the same that so Christ may take delight and pleasure to dwel in vs. Secondly y t whatsoeuer graces we haue either outward or inward we haue theÌ„ only froÌ„ y e Lord by christ who is not only the mean to conuey theÌ„ ouer vnto vs but to continue increase strengthen the same in vs for in him are hid all the treasures of wisdom and knowledge Col. 2. 3 And of his fulnesse haue wee receiued euen grace for grace Ioh. 1. 16. So that we may see heereby that not onely preuenting grace as papistes say is his but euen all graces subsequent or following the same For what haue we that we haue not receiued 1. Cor. 4. 7 Speciallye sith we are not sufficieÌ„t to think a good thought 2. Cor. 3. 5. Verse 10. Teacheth vs that the thing wee should esteeme most precious yea pray and wish for is the assured feeling of Gods fauoure and loue towardes vs in Christ Of this some thing hath bin said before vers 7. of this chapter And this is that also which our sauiour speaketh in Luke vnto his disciples Chapter 10. 20. Reioyce not in this that the spirits are subiected vnto you but rather reioyce because your names are written in heauen Ieremy also speaketh excellentlye of it chap. 9 23. 24. Let not the wiseman glory in his wisedome nor the stronge man in his strength c but let him that gloryeth glorye in this that he vnderstandeth and knoweth me sayth the Lord For I am the lorde which shew mercye iudgement and righteousnesse in the earth for in these things I delight See also 1. Cor. 1. 31. Also 2 Cor. 10. 27. Secondly that our loue to the Lord shoulde be no colde affection or some meane measure of a good minde but that it should be feruent earnest continuall and as a man woulde say fyery to consume all lets eyther within vs or without vs that might hinder vs from expressing the sound affection that wee carrye towardes the Lorde Jesus This doth Christe notably expresse by sundrye particulars Math. 10. 37. 38. But yet more plainlye in Luke chap. 14. 26. When he sayth He that hateth not his father and mother wife children brethren sisters yea and his own life also cannot be his disciple but most effectually in the abridgement of y e law Luk. 10. 27 Thou shalt loue the lorde thy God with all thine heart and with all thy soule and with all thy strength and with all thy thoght meaning that al that we haue both inward and outward shoulde bee imployed in and about the vnfained loue of Gods maiesty Vers 11. Teacheth vs that no feare or flattery of the aduersaries should cause vs to fal from y e holy loue that wee carry and ought alwayes to carry to Christ our head and sauiour It is the nature of the wicked to assay by fawning and fauour offered to fetch that from vs that otherwise perhaps they could not get from vs What soeuer they do we must be resolute being assured of this that as we will holde and defend nothing but the Lordes vndoubted truth so wee will againe in nothing feare our aduersaries because that all that they doe or can do against vs is to them a sure token of destruction but to vs a pledge of saluation and life euerlasting and that from God Philip. 1. 28. Notable for the ouercomming of this assault are the wordes of the Apostle Paule in the latter end of the eight to the Romans Who shall seperate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perrill or swoord As it is written for thy sake are we killed all daye long we are counted as sheepe for the slaughter neuerthelesse in all these things we are more then conquerours thorow him that loued vs for I am perswaded that neither death nor life nor Aungels nor principalities nor powers nor thinges present nor thinges to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8. 35. 36. 37. 38. 39. In which wordes and names ver 35. 36. 37. the Apostle sheweth that no terror of the wicked should cause him or the rest of the faithfull to fall awaye from a sound minde towardes Christ and in the other verses vz 38. 39. hee declareth that no shew of good things offered beeing either present or to coâ—â— should pull vs from or should pul from vs either that loue wherewith God in his sonne Christe hath loued vs or wherewith we in some measure of a sound mind do affect and loue him Oh that men woulde duely regarde these thinges that so they might come indeed not onelye to the faith and feeling of the same but also to the sound obedience and performaunce thereof that so God might receiue glory at their handes their owne soules might be saued in the daye of Christe and other men be builded vp by
was it reserued to be made most manifest performed by y e Apostles in their daies as appeareth 1. Pet. 1. 10. 11. 12. And she hath no breastes This is added euen to expresse her littlenes or smalnes as before q. d. She is not yet mariageable or fitte for Christe no more then as a man woulde saye a very young Damosell is sit for a man because they are not apt to conceiue bring foorth or nourish children and euen so was it with the Gentiles for neyther were they fit for Christe and to receiue or imbrace the Lorde because they wanted that yeeres and ripenesse that the Lord had appointed w t him self for them as also the meanes wherby they should haue come to it for vnto the Iews and not vnto them then was the adoption the glory the couenauntes and the seruice of God committed Rom. 9. 4. If any man wil say there were diuerse of them called I answere that that was as a man woulde say but the addition of one day or some small time to a naturall life in respect of the fulnesse of the age that they grew too afterwardes in Christe See Ephes 4. 13. What shall we doe for our sister The Church and Christ are brought in here as it were a man and a wife or a brother and a sister debating what were best to bee done with their yongest children or kinred and which way they might most labour their preferment Wee know by the practize of the world that not onely godly but naturall brethren and sisters will vse all the means y t they can for the preferment and good bestowing of suche of their kinred as be vnmatched The selfe same affection doth the Church and Christ put vpon them here the better to resemble the care and consultation y t they had for the calling of the church of the gentiles In the day She putteth day a part of time for y e preâ—â—â—ed set time w t God whither it were moneth year c. Wherin hee woulde accomplishe the calling of the gentiles Wherein speeche shall bee had concerning her that is concerning her calling into the church that so there may be one sheepefold euen as there is indeede properly but one shepheard Ioh. 10. 16. and one church as there is but one heade of the same Iesus Christe Ephes 5. 23. In effect in this interrogation or demaunde the churche meaneth this much q. d. When I shall propound thy worde for the winning of the gentiles and thou shalt giue a notable increase vnto the same effectuallye and enlarge it mightilye with wonderfull blessinges in so muche that the mystery of that holy marriage which was kept secret since the world began but shall now thorough the soueraigne authoritye of the eternall God be declared vnto all nations Rom. 16. 25. 26 That so they may by fayth bee ioyned vnto thy body then and at that time what shall we do for this our sister the Churche of the Gentiles Hitherto reacheth the question propounded as it were in the way of consultation or aduise Verse 2 If a wall is to be builded This verse contayneth an answere vnto the former question in which is set out vnto vs yet metaphorically and vnder figures the resolution of Christ and his churche what they will doe and what waye they will take when the fulnesse of the gentiles shall come in And heere they are brought in as men consulting and taking aduise to place and to plant great store of people and fearing that the roomes they haue prepared or the city that they haue appoynted will not be large inough to contein and hold them they say thus if the olde walles be to be razed and pulled downe and newe to inclose a larger circuite of ground for the intertainment of our friends be to be erected and set vp let vs do it We will build in it a pallace of siluer q. d. we will not onelye inlarge our wals for their sakes prouiding by that meanes things necessary fit for them but that they may know they shal be indeed most hartely welcome vnto vs they shall perceiue that as we our selues will spare no paines or cost for their holy intertainment so they shal haue al thinges that may indeed be delightful vnto them And all this is donne to drawe on the Church of the Gentiles with willingnes and speed to come to the Lorde Siluer is a precious thing as we know and much set by amongest men but when they shall haue it in such plenty that pallaces as a man woulde saye shall be built with the same that is strong and mighty to draw And that is the reason why vnder such earthlye thinges of great delight the Lorde setteth out spirituall matters See before chapter 6 14. of the Iuory Tower Also Reuel 21. in the description of the heauenlye Ierusalem And if the gate is to be defended that is the entraunce that they must haue is to be strengthened We will fence it about that is make it strong and mighty With bordes of Cedar that is with thinges that shall last for Cedar will not rot or worme eate as Writers affirm for the durablenesse whereof see 2. Sam. 7. 2. 7. c. The meaning is that if they feare any thing to hinder their entrance or stande in doubte when they are entred of some annoyaunce from abroade they shall not need either to fear or doubt either the one or the other for they shall haue strong and pleasaunt walles and mightye and durable Gates safely to defend them And as all this is done to incite and prouoke the Gentiles in some measure of a sounde minde to ioyne them selues to the Churche so it is not without cause that hee mencioneth both Walles and Gates notinge indeede thereby that Gods fauoure to his Folcke shall bee all in all to them more safelye defending them then in the strong Citye Psalme 31. 21. The meaninge of this Verse is that at what time the Church of the Gentiles shall bee called in whiche indeede by reason of theire infinite multitude coulde not bee contayned within the narrowe Boundes of the Citye of IERVSALEM euen as the Prophettes them selues Prophesied and foreshewed of which you maye reade Isaiah 49. 20 And Zechariah 24. not within the boundes of Iudea it selfe that then they shall bee constrained by reason of such infinite number yea that they will be willing to rather then the Gentiles shoulde bee secluded to bring in a new forme and order as it were of a city yea to pul downe the old walles and to set vp newe walles and newe gates for the inlargement thereof for by the terms walles and gates there is by the figure Synecdoche that is a parte or partes put for the whole meante the city which also is vsuall in the scriptures See Psalme 18. 29. Also Amos. 1. 7. And for the worde gate so taken see Genes 22. 17. Also Genes 24. 60. Deutr. 16 5 All commeth to this
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