as the pors widowes pitcher of oyle mentioned 1. King 4. 2. 3. But mee thinketh the other is more simple Thy belly is as a heap of wheate that is most fruitful aboundant hauing great store like a wheat heape Compassed about with lillies q. d. Besides y t it is fruitfull it smelleth well and is most sweete as those places and things are y t are beset with Lillies There is ment vnder all this the great fruitfulnesse of the churche and y e plenty of Gods graces vpon the same furnishing it not onelye with aboundance of waters which in those hot cuntries were much drunke and very scarse but euen with aboundaunce of verye necessary and sweete foode meant by wheat set about with lillies all which Christ setteth forth here not only to expresse his own loue towards the church but as we haue sayd before to draw on other men to do the like Verse 13. Thy two breastes are like two young roes that is fresh and lusty whose milke is not consumed with age or yeares That are the Twins of a roebuck that is they are equall and euen one of them is not greater then another Equalitye in womens breastes that is to say when one of them exceedeth not another in greatnesse is a thing much set by amonst men and it is a comlinesse to women them selues let vs remooue hence all earthly thoughtes and applye this humain similitude to spirituall thinges See the words of this vers also expounded before cap. 4. 5. wher ther is but very litle differēce in words in sense none at al Christ vsing y t same ther as here in the cōmendation of his church sauing y t he descendeth frō y t highest to the lowest parts whereas here keeping another course he ascendeth from the lowest to the highest Ver. 14. Thy neck is like a tower of iuory By cōparing it to a tower he meaneth y t it was straite vpright by saying it was of iuory he meneth y t it was most white pure Before cha 4. ver 4 he cōpared it to the towre of Dauid built for defēce ther cōmēding it for y e strēgth therof here resēbling it to iuory be cōmēdeth y e beauty of it Some vnderstand hereby the Preachers of the word who indeed are aloft in the church and are in the same insteed of watch towres or towres of defence they beeing of notable equalitie and wonderfull concorde among them selues in whose doctrine also there is nothing but that which is vpright and euen nothing but that which is well polished and nothing but that which is sweet and pleasaunt Some think that amongest other notable workes which Solomon made he builded a towre of Iuory and that hee shoulde resemble the church thereto in this verse But for as much as y t standeth vppon no ground of the word and it seemeth in reason impossible for where shoulde men prouide so much iuorye I rather approoue of the former sense Thine eyes are like the fishpooles in Heshbon by the gate of Bathrabbin In that he resembleth the eyes of the church to fishpooles yea to the the fish-pooles in Heshbon he doth not onely note out the pleasauntnesse of the same as in respect of the colour and beautye but also commendeth them for the necessarye vse of them euen as fishpondes or pleasaunt waters were in those hot and drye countries For Heshbon was a citie beyonde Iorden in the country of Sihon king of the Amorites wherein Sihon him selfe raygned as appeareth Iosh 9. 10. Also Iosh 13. 10. 21. And in that he addeth by the gate of Bathrabbin which should seeme to be some of the gates of Heshbon and is put downe for the more certaintye of the thing I suppose that thereby hee meanethe the multitude that shoulde repayre to the church euen as great numbers came to these fish pondes which yet I am more confirmed in because hee vseth the worde gate alluding no doubt to the custome vsed in those dayes both of the Iudges and people who did sit in the gates and repayred thither for iudgement as appeareth in many places of scripture Others read it otherwise but for as much as in other places of this chapter and namely vers 1 he resembleth the church to certaine beautifull places yea and in the ende of this verse also he doth the like I see no reason why we shoulde leaue this reading or sense specially seeing it is very 〈◊〉 for the place and standeth wel with the proportion of fayth Some vnderstand by the eies and fishpondes the Doctors of the church who are sayde to be eyes because they looke to the guiding and conducting of the rest and fishpondes to whome people may repayre to fetch aboundaunce of water yea who shoulde bring out of their treasures both olde and new thinges See math 13. 52. Thy nose is like the tower of Lebanon By the tower of Lebanon I suppose hee meaneth that towre that Salomon built in that house which he builded in the forrest of Lebanon of which we reade a large description 1. King 7. 2. 3 c. And the nose of the church is compared vnto that towre because it was fayre and beautiful as it because also it was straight and of equall proportion like the towre for straightnes and good proportion in noses is a good grace of comelines euen to the countenaunce That looketh vpon the face of Damasec He meaneth not as some haue fantastically imagyned that from Solomons towre men might behold the citye of Damascus in Syria but that Lebanon it selfe and therfore the house towre builded there lay as it were ouer against Damasec or Damascus the holy Ghost vsing this discription heere not so much for anye misterye as some imagine and specially the Iewish rabbins as to note the certainty of the former things vz that he speaketh not of an vncertaine or of an vnknown thing for Lebanon Damascus and other places were of common fame and notice By the nose some vnderstande as before by the eyes the ministers of the word which we should not think straunge because that they are resembled to these sundry thinges by reason of sundry parts of their offices as beeing eyes to looke to them noses euen after a sort to smell and prouide for them sweete and pleasaunt thinges c. And one thing more is to be marked here that in these commendations praises attributed to the church the holy Ghost chose to compare and resemble her by suche places of the lande of Iuda and Israell as had some excellent and notable thing in them that so the comparisons expressing her beauty might be the more excellent and her glorye resembled by the same the greater and therefore also we should not thinke them either hard or straunge to which also we may add that euen to this ende likewise he taketh vppon and laieth out the affections of louers who chose for the expressing of their affections towardes their louers and
and we know amongst men how slenderly we regarde those thinges that are done for vs yea though they be done for vs with an heauie and vnwilling minde many men wishing that such vnchearefull doers should rather surcease doing then performe the same But specially before God this is a foule fault as we maye perceiue by manye places of scripture and particularly in that the Lorde appointeth a free will offering by his law See Leuit. 22. 23. Exodus 35. 5. 29. Also Exod. 25. 2. Also 2. Cor. 8. 3. 12 and many other places where he requireth cheerefulnesse of vs. Vers 10. Where Christ so earnestlye seeketh the conuersion of his Churche and laboureth in the spirite of gentlenesse not onely to reclaime but also to receiue the same after hir error to fauour we do not only see the great and tender loue of our Sauioure to penitent sinners who sayth Come vnto me all ye that labour be heauy laden and I will refresh you Math. 11. 28. And who also therfore came into the world that hee might saue sinners yea the cheefest of sinners 1. Tim. 1. 15. But also he by his owne example teacheth vs in the spirite of loue to restore such as are fallen Galath 6. 1. and to labour their conuersion vnlesse they bee hardened in their iniquities rather by meeknesse then by extremity and ouer hard handling of them But as this belongeth vnto all generally so doth it particularly concerne the Churche gouernors and amongest them especiallye the ministers who of calling and conscience ought to doe it Luke 15. 4. 1. c. Also Ezech. 34. 4. c. Ver. 11. Setting out vnto vs the glory comlines and strength of the church teacheth vs to ioyne our selues in an vnfeined affection to that holy body that is indued with such excellent graces For though it be true that these thinges are attributed to the churh as seruing for the singuler prayse of the same yet the end whereat the holy ghost aimeth is to draw men by the same euen inseperably to be ioined thereto to which end also tend al the particulers afterward and reckoned vp in the verses following Vers 12. Commending vnto vs the continuall increase and sweete delights of the Church is also an argumeÌ„t very effectuall as a man wold say framed to y e humor of mans nature to moue men to loue like of the church Nothing many times discourageth men more from doing good things then to see y t they are or shal bee left post alone as we say which though it shold fall forth we shold yet labor notwithstaÌ„ding to ouer come y e same because God wil not haue vs to follow the multitude specially to do euil Exo. 23. 2. Ios his exaÌ„ple teacheth vs y t same Iosh 24. 15. And yet how great is Gods care ouer vs y t for y e hartening of vs on in y t wayes of righteousnes leaueth vs not alone but giueth vs the holy society fellowship of many of his saints not as thogh we meant the multitude of the church or glorious increase of the number thereof to be so great no though the Lord do extend it from one ende of the earth to the other as though it were able to match and compare with the wicked for we know Gods number to be the least as appereth in the generall floud wherein only eight persoÌ„s were reserued See for this purpose also Isa 41 14. Math. 7. 13. 14. Luk. 12. 32. By which also we may see that multitude or vniuersalitye of persons as they saye in poperye is no good sure and sufficiente note of the true Churche of Christe Verse 13. Propounding vnto vs the iuste proportion and holye consent that is in the church and particular members thereof contayning in it an other reason to lead vs to the liking of it for euery particular praise is as it were a speciall reason that Christe alleadgeth to gaine that at our handes by The strength of this good order and blessed vnity in the church standeth not vpon men as the members thereof for we know by corruption of nature they are alwayes vnstayed and contentious but firste vpon God him selfe whose house the church it selfe is 1. Tim. 3. 15. who beeing also the God of order peace and not of confusion 1. Cor. 14. 33. it is reason his house should be conformed and made like to him selfe And secondly vpon the vnity of those spirtuall graces that God hath blessed it withall there beeing but one bodye one spirite one hope of our calling one faith one Baptisme c. All which are notable instrumentes to cause vs to indeuour to keepe the vnitye of the spirite in the bond of peace Ephes 4. 3. 4. 5. Neither is there ment hereby either a perfect vnity or consâ—â—â— oâ—â—â—ndes in all thinges because that neither hath beene is or shall bee performed vppon this earth not for that there is anye want in the thing it selfe but by reason of the remainders of sinne in men God hauing reserued that excellent 〈◊〉 to the life that shal be reuealed there beeing here varietie of iudgement in the matters of smallest waight though the foundation it selfe shall be alwayes vnshaken or approuing of vnitye to be an essentiall note to discerne the visible church by because eyther it must be vnity in verity which is the life and soule of the church or else it will not serue and vnity it self howsoeuer it may be very profitable for the preseruation of the whole yet it is no sure marke to know the whole by no not in naturall bodies much lesse in this spirituall body of the church Vers 14. Propoundeth vnto vs two good lessons First the excelleÌ„cy of the ministery in that it is resembled to eyes fishepooles c. the Lord by the meanes of them conuerting men vnto him selfe and bringing foorth moste notable effectes both for his owne glorye and the good of his seruauntes of which we may read in manye places of the scripture and particularly Rom. 1. 14. 15. c. 2. Cor. 2. 14. 15. c. Ephes 4. 11. 12. 13. 14. So that whosoeuer they are that doe not verye highly esteeme the same they offer great dishonor to almighty God and tread vnder foot the meane of their owne saluation Secondly in that hee resembleth the church and the particular members yea and if you will also the ministers especiallye to the towre of Lebanon that looketh Damascus in the face we learne therein the courage and constancye of the same that feareth not the faces nor flattereth the persons of any no not of their greatest enemies we knowing that Damascus was an vtter enemy to y e people of God Whereof also wee may yeelde this reason that if the good children of godlye parents shall not bee ashamed nor afrayde to speake to their enemies either in the gates of the City where magistrates sit in iudgement or in the gates that enimies do besiege of which Dauid speaketh Psal
4. 3. and by fayth haue ouercome all difficulties that so I might at the length come to the heauenly house Hebr. 12. 22. Neither speaketh shee this as boasting of her selfe for she confesseth that shee was fayne to leane vppon Christe and he as it were to vphold and vnderproppe her in all good thinges Yea and by the wordes following shee sheweth that shee had the beginninges by laying both which togeather we maye set that shee gyueth all vnto him euen as the Apostle doth Phillip 2. 13. shee beeing but the instrument of Gods power and goodnesse in the performaunce of the same Vnder the apple tree Iraised thee vp that is gaue thee life and being euen as men that are in a heauye sleepe and are thorowly waked seeme to be raysed vp from death to lyfe And by the Apple tree he meaneth here not onely Ierusalem from whence the Lorde brought foorth a people vnto him selfe but euen all the places of the worlde in which it pleased God to beget and bring forth a people vnto him self all which and euery one of which may rightly be compared vnto an Apple tree not onelye because vnder the shadowe thereof there is comfort and refreshing but also because that the good profitable and plentifull fruit of that tree may very aptly resemble the good workes of holy obedience that the faithfull yeeld to the Lord in which respect also the Prophet calleth them the trees of righteousnesse Isaiah 61. 3. There thy mother conceiued thee How and in whatsense the church is called a mother See vers 6. of this chapter There she conceiued thee that bare thee A description of a mother and this is repeated not as a vaine word but to shew that the church can not bring forth spirituall children to God but with as much both paine and daunger if not farre greater than earthly and worldly mothers bring foorth theirs Vers 10. Set me as a seale on thy hart As thogh the church should say Seeing thorow thy goodnesse and strength I haue vndertaken and performed all these labours and toyles to attyre thee I beseech thee let me not be cast off or lose my labour but let the remembraunce and loue of me take a deepe impression in thee yea euen in thy hart and minde And as a signet vpon thine arme that is let mee bee as deare and precious vnto thee as the signet that thou carryest about thee which how precious it was and highlye esteemed may appeare in that Zerubbabell hath a promise made him that the Lorde will make him as a signet Hagg. 2. 24. and on the contrary side in that Iehoiakim is threatned that if he were as the signet of Gods right hande yet the Lord woulde plucke him from thence Iere. 22. 24. The summe is that it is a request full of affection and earnestnesse which the church maketh vnto Christ q. d. Seeing I haue yeelded thorow thy goodnesse such testimonies and tokens of an vnfaygned heart and loue I beseech thee againe on the other side to carry me continually in thy mind to haue mee alwayes in thy sight and in thy handes euen as men weare iewels about their neckes and vpon their breastes and put ringes specially their signets and seales vppon their fingers both to haue them alwayes in a readinesse and to shew the speciall account they make of them For loue is strong as death that is the loue that I carry to thee is most earnest vehement and mightye and will ouercome all thinges so it maye bee partaker of thee euen as death it selfe Others expound it thus that shee had rather chuse death than want him that shee loued but the former sense is moste plaine and simple in my minde she vsing this the wordes following as reasons to perswade him to loue hir againe and to continue with her for euer seeing she had so earnestly set her minde and affection vpon him Iealousie is hard as the graue By iealousie shee meaneth not an ill humor of suspition but the ardencye and feruencye of her loue towardes him who coulde not abyde as it were that he should loue any but her For iealousie of it selfe is not euill speciallye seeing the Lorde sayeth hee is iealouse ouer vs. Exod. 20. 5. But when it is carryed into the extreamitye of a suspicious minde And when he saith It is hard as the graue she meaneth y t it wil not be conquered no more then y t graue which as it deuoureth all bodyes cast into it whereof also it hath the name so doth she deuour all difficulties distresses that might hinder her from her loue The coales whereof are coales of fire Shee compareth her vnfayned loue to an other thinge namelye to fire not onelye because it warmeth and maketh hotte but also because it kindleth and increaseth yea and is the meane to consume and purge the church meaning by this that the fire of vnfayned loue in her hearte towardes him shoulde not onelye be euerye daye more and more increased and shyne foorth as light vnto others but also consume all cursed corruptions that might hinder her affectition towardes him euen as fire should licke vp straw or stubble before it and that is the reason also why shee addeth And as a flame from the Lorde or as it is in the Hebrue a flame of the Lorde meaning by that a most excellent fire for the Scripture is wont to ascribe great and excellent thinges to God as Psalme 36. 6. Thy righteousnesse is like the mountaynes of God Others take it as a flame of fire sent foorth from the Lorde to destroye the wicked but no doubt shee meaneth to magnifie the greatnes of it as which God by the most mighty light of his spirite doth not onelye begin in those that bee his but also so kindle and encrease that it endureth euen for euer and euer Vers 11 Many waters can not quench this loue Shee proceedeth in setting foorth the earnestnesse of her affections towardes Christe shewing that sith her loue was as a mighty and excellent fire within it it coulde not bee put out but with manye troubles afflictions and persecutions It is an vsuall thing in the Worde to compare both the troubles of the godlye and the troublers of them also to Waters see for this purpose Psalme 69. 1. Also Reuel 17. 15. Neyther can the Flowdes ouerflowe it Thogh shee meane the same thinge in other wordes yet it is no vain repetition for it is as much as if shee shoulde saye no persecution no not the greatest should preuayle vppon mee to quenche out or drowne vp my loue towardes mee And that the worde Floudes is so vsed in manye places of scripture maye appeare by Psalme 124. 5. 5. Also Math. 7. 25. 27. By which hee meaneth as the apostle sayth that neyther trybulation nor anguish nor persecution nor famin nor nakednes nor peril nor sword shall separate vs from the loue of Christe as Romans 8. 35. If a man woulde giue all
the 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
it entereth into the Ocean So likewise these wordes Horeb Synai Pharan are most commonly in the scriptures taken for one and the selfe same mount whereas wee knowe that these words are so vsed eyther because the mount Synai was very large and so according to the diuers partes thereof had diuers names or else they were mountaynes one nigh to an other The like maye we saye of Hermon that part that lay towardes Sydon beeing called Shirron as Moses sayth and that part that the Amorites had gotten being called Shenir and that howsoeuer they seemed to be confounded in the dayes of Moses yet afterwardes they were distinguished one from an other as appeareth not onelye by this place but also 1. Chro. 5. 23. From the dens of the lions and from the mountaynes of the Leopardes These places belike as moste commonlye mountaines and such solitarye places abounded with wilde noysome and hurtfull beastes by which Christ noteth also that he woulde set his church free from daungers This then is the meaning that Christ promiseth to bring the church out of Lebanon and to effect this much for her that from the top of most high mountaines shee shall beholde to her most ioyful contentment who be malicious cruell and fierce subiected vnto her And heere we must know that in all this he alludeth to those places of the lande of promise by which the Israelites firste entred into the same and from whence they might beholde that goodly cuntry Shenir and Hermon were very high mountaines on the farther side of Iorden from whence they might behold y e land of promise Lebanon as also Amanah as it should seem was on this side Iorden but yet in the borders of the land of Canaan towardes the north Now we must vnderstand that many tymes in the scriptures vnder the resemblaunce of these thinges that were done amongest the old people there are set out vnto vs such thinges as Christ should doe for his vnder the new Testament For as much therefore as in all this song Lebanon is taken for a pleasant and plentifull place as also in many other scriptures beside for which see Deut. ◠25. and on the other side the Amorites and other enemies dwelt in Hermon and Shenir the holy Ghoste vnder these shadowes meaneth that as from Libanus and other mountaynes scituated on the borders of the land of promise they did beholde the whole country and at the last come into the land of promise so when they come vnto Christ they should haue a gappe layde open vnto many misteries and by Christe at the last bee brought vnto the knowledge of God and life euerlasting from the attaynment whereof neither the pleasures of Lebanō nor y e dens of Lions wild beastes should hinder them but y t in the midst of persecutions tyrannus oppressions they shold haue free accesse and enteraunce thereto Ver. 9. Thou hast wounded my hart or as the word also may import Thou hast caught my hart or taken it from me meaning by both these termes of loue one thing to wit y t Christ was euen inwardly rauished as it were with the loue of the church and so he beginneth now to come again to the praises of the church speaking notwithstanding as it were a man burning with moste earnest loue for all these thinges are set downe to expresse Christes singular loue to the church which when he hath declared with a maruailous earnest affection set out with graue waighty exclamations in this the next verse following he proceedeth to praisethe church for the graces before rehearsed My sister my spouse Christ gyueth the church both these names his sister because she is the daughter of the heauenly father and as fellow heyre of eternal glory with christ and his spouse because he hath betrothed her vnto him selfe in mercye truth and righteousnesse Hosea 2. and accounteth of her as a most dearely beloued wife thou hast wounded my hart He repeateth the former wordes the more still to expresse the earnestnesse of his loue With one of thine eyes q. d. I need not to beholde both thy beauty is so great in one that I am euen taken therewith Thus he speaketh of spirituall graces as earthly louers do of the outwarde partes of those whome they affect meaning no doubt by this not onelye the excellent wisedome and foresight of the church but also the beauty therof for euen in the eye there is beauty And with one chaine of thy necke q. d. not all thine ornaments but euen one of them alone hath drawne me to loue and like thee by which we maye see what account the Lorde hath euen of the best of the graces that he hath bestowed on the church and here still he speaketh as though the church had beene decked after the maner of costly women with chaines iewels and such like ornaments for the beautifiyng of her Verse 10. How fayre are thy loues that is how glorious and excellent yea and full of delight are those sound affections of a good minde that thou carryest towardes me by which I am also moued euen to loue thee againe and hee speaketh of them in the plurall number not onelye thereby to expresse the multitude of thē but the excellency also My sister my spouse These words are interpreted before verse 9. of this chapter How good are thy loues before wine that is they are better and more delightfull by much then very good wine See chapter 1. 2. where the church speaketh the same wordes of Christ that Christ speaketh here of her rendring as it were like for like which is an vsuall maner among louers and particularly in their words and speeches one of them to an other And the sauour of thine oyntments that is the sweete and pleasaunt smell of such graces as thou hast receiued For it is vsuall in the scriptures by oyle oyntment annoynting c. to vnderstand the graces of God bestowed vpon his children See Psalm 89. 20. Also 45. 7. 1. Iohn 2. 20. 27. And yet no doubt but he meaneth also the pleasantnesse that is in the oyntmentes them selues Of which see Prouerb 27. 9. Psalm 133. 2. vnder these earthlye so the word inclosed doth expresse her chastitye as before and noteth also the aboundaunce of fruite in the same shee lying not open as a pray to bee spoiled The inclosure of the church is Gods ayde and prouidence by which he defendeth her against all her and his enimies The church heere compared to a garden inclosed in Isaiah cap. 5. 1. 2. c. is resembled to a vine or Vineyard See psalm 8. ver 8. 12. 13. 14. My sister my Spouse These are expounded verse 9. of this chapter As a spring shut vp vz thou art like vnto it He meaneth by this not onelye the aboundaunce of waters that the church hath to refresh it selfe withall in that he compareth it to a plentiful spring able to water all the parts of his grounde or Garden as
had no better grace to regard and receiue the acceptable time of her visitation See Luke 19. 42. Verse 4 I rose vp to open vz. the dores to my welbeloued The church speaketh this as though she supposed that Christ had not yet bene gone for all the iust occasions that shee had giuen him of departure from her but it was all to late And my handes vz laying holde of the places of the dore that Christ himselfe had handled as verse 3. Did drop downe myrrh What myrrh is hath beene shewed before She meaneth that Christ left such a plentifull and pleasant smell behinde him that euen shee comming after his departure had such aboundaunce of it as if shee had had such stoore of myrrh as woulde haue made her handes to drop This also is an other circumstaunce tending to the amplyfiying and increasing of the vnworthinesse and offence of the church to wit because Christe did notwithstanding her drowsinesse leaue before the dores such sweet smelling steps and pathes of his comfortable comming as were fit to furnish her with fulnesse after his departure which also tended to stirre vp the church beeing drowsie and dull as though the church should say he did so plentifully perfume my dores with his blessing and the sauour of his gospell that I my selfe but onelye touching the same was euen therewith perfumed and made sweete yea called backe and put in minde to thincke vpon the vnworthye fact committed And my fingers vz. dropped downe myrrh y t passed vpō the handles of the lock that is thin pure myrrh which the spouse had left behind him the holy ghost also meaning by this to commend the excellency of the graces as he had done before the aboundaunce of them Vers 5. I opened vz. my dores to my welbeloued vz supposing that he had tarryed there stil but my welbeloued withdrawing him selfe secreatly quietly particularly also putting vp y e great iniury of refusall that I had offered him passed by vz my dores and so went his waye My soule departed vz out of my body as it were meaning that she was in a sowne as it were or halfe dead for the time while he was in speaking or rather because of his speech to me which I had neglected for howsoeuer the Hebrue wil beare both yet I think this latter most agreeable with y e purpose of y e church which as we haue heard before is to aggrauate her offence in this place to shew also the miseries that she fell into for so great neglect I sought him vz after his departure from me but I could not find him vz for all that trauail and toile that I could take so it pleaseth God to punish not onely the wicked in the contempt of his graces offered but euen his owne people in neglect of the same I called him but he aunswered me not She meaneth y e selfe same thing that before namely that sith she neglected his call he regarded not hers And in this verse the church beginnneth to declare the miseries and calamities that fel vppon her for her negligence and idlenes or sloth And in this ver she reckoneth vp two chief ones The first is that Christ her head spouse did for a time withdraw himself from her not y e Christ is at any time absent frō his church for Christ is no partaker with nonresidents but that then he seemeth to be so when he doth withdraw the former testimonies of his free ful fauor for a time which he doth not as thogh he loued not his church still but either therby to try the faith patience of his people or to cause thē more reuerently to regard his excellent mercies bestowed vpon them The second misery is y t the church it self is in great danger euen of death because y t thorow her default shee had after a sort prouoked y e spouse to depart which iudgement also she had iustly pulled vpō her for so great wickednes Vers 6. The watchmen that go about the city found me It is to be noted y t she saith not simply watch men but with an addition that goe about the city wherby she noteth as vnder the word watchmen their painfulnes so vnder y e word going about ther diligence see 1. Pet. 5. 8. This also is expounded before chap. 3. 3. where y t selfe same thing is put down sauing y t there is no mentiō made of their abusing of her but only of her demand who therby could tel where he was y t her soul loued They smote me they wounded me In that she speaketh so w tout a particle to ioin thē which maner of spech y t Rhetoritians cal Asyndeton she doth it both to shew her own vehemency the quick dispatch y t the enemies made in so ill intreating of her in y t she addeth y e word woūding after smiting she doth as it were by a gradatiō paint out their wickednesse and her misery because many maye faint and be smiten and yet not wound or bee wounded The watchmen of the wals She meaneth those that had a continuall standing allowed them both to descrye the enemies and to repell them also if they can q. d. neither the running watch nor the standing watch fauoured mee but both sortes cruelly intreated me Now what it was that these men perfourmed against her is declared in the wordes following Tooke my vaile away from me She sayth not tooke it awaye from her but as it were for the time pulled it off her which they did not onely the better to see her or with an vngodly eye to behold her for which see the storye of Susanna vers 32. but also to bring her thereby the more to the disobedience of her husband for vailes as it doth appeare by many places of scripture were giuen vnto marryed women both to expresse the authoritye that the husbandes had ouer them and also to put them in minde of their obedience and subiection See Genes 20. 16. Also Genes 24. 65. 1. Cor. 11. 5. 6. 10. Such a like phrase is that that is vsed Ruth 3. 9. of spreading the winge of his garment ouer her The word that is here turned vaile is in the Hebrue tongue deriued from thinnesse and I suppose verelye that it was made of the finest and purest linnen that coulde be gotte What shoulde bee meant by it we are not curiously to seeke This I suppose may be safelye sayd that the church falling in the absence of her spouse into the handes of corrupt and false teachers they labour to depryue her of that same puritie and soundnes of doctrine that hee hath committed vnto her as a meane to hold her in the dutie of all holy obedience and faithfulnesse towardes him And more then this I see not If any bee more quicke sighted I pray them in Gods name to reueale it to the benefite of the Church In a worde there is in this verse contained the
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
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
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
end as though Christ should say seeing the increase shall bee so great wee will imploye euen our common trauayle and payne together in this building vp of the whole churche together Vers 3 When I my selfe shall bee as a wall The olde churche hauinge before declared her good minde towardes the churche of the gentiles doth not so stay therein that shee neglecteth her selfe but sheweth that howsoeuer shee hath receiued as yet more graces from GOD then the poore churche of the gentlles had that yet notwithstanding there was muche to bee added vnto her beauty and strength which also she did look should be perfourmed to her euen by the vocation of the gentiles and that maketh her also to adde And my breastes like towers that is fayre and comely by which allo she noteth that thogh shee were then to be discerned from the churche of the gentiles which as was sayde before had no Breastes and shee had some yet there shoulde bee an increase still of that comlinesse and strength Then shall I bee in his eyes that is in the iudgemente and accounte of Christe For because that the iudgemente of the eye is in moste thinges certayne and it is a notable instrumente to conueyghe to our vnderstanding the trueth and certainty of thinges she putteth therefore the eye for the Iudgemente that Christe shall haue of her As one that findeth peace that is very deare and precious and full of delight and contentment For euen as that man that hath liued in long and greate disquietnesse seeking notwithstanding for peace and finding it at the length hath obtayned his heartes delighte and ioy yea that whiche hee preferreth before all that hee hadde so was it and shoulde it bee with the Churche All in effect is as muche as if the Churche shoulde saye when a greate companye of the gentiles beeing ioyned together with mee shall growe vp togeather with them and they with mee and so wee both make but one Citye I shall not bee farre from that same quietnesse of Spirite and blessednesse for whiche I trauayle so sore now I do in deed perswade my selfe now that I am not onely entring therinto but haue made some good proceedinges therein howbeit the time of my perfection and full strength therein is not yet come Nigh it is in deede I confesse but when the time shall come that I shall by the glorious appearing of my spouse Christe bee taken vp into the perfect communion and fellowshippe of peace then shall the marriage indeed bee thorowly finished and that is it which in so manie places of scripture is called the last daie Verse 4. Shelomoh hath a vine in Baulhamon Heere beginneth the Second part of this Chapter which is Christs speach to the Church Wheerin he doth propound two speciall things First by comparing it to a vine yea to a moste excellent vine hee sheweth how deare and precious the Churche it selfe is vnto him ver 4. 5. Secondly hee prouoketh and stirreth her vp to publishe his praise and the great graces that bee in him verse 6. Concerning the wordes The vine is commended in this verse first by the person of the owner to wit Solomon whoe if euer any man liuing might haue moste excellent thinges hee aboue others as a man would saye might haue them both for the wonderfull aboundaunce of his wealth as also for the excellencye of his wytte Secondlye it is commended for the situation or place wherein it was vz. Baalhamon whiche if wee take as the proper name of a place as some of the Hebrewe writers doe and particularlye Alen Ezra no doubt but it was famous not onelye for good Vyneyardes but also for greate store of the same from whiche also as it should seeme it tooke the name for Hamon signifyeth a multitude and if Baal maye bee interpreted as Rabbi Shelomoh thinketh it maye namelye to signifye a playne to whiche ende hee aleadgeth Ioshua 12. 7. Of Baalgad then no doubte but it was so muche the more plentifull because playnes and Vale countryes are moste commonlye accounted moste Fruitefull But if wee take it as a Nowne appellatiue as wee saye or common and turne it as some doe and as also the Worde maye well beare it in the Lorde of the multitude to witte of Wyne meaning thereby as some also doe render it in a fruitefull place the sense and meaning commeth all to one namelye that the Vyne is commended for the fruitefulnesse of the place wherein it grewe Hee gaue the Vine it selfe vnto thee keepers That is hee lette it foorthe to hyre or for a Rente to suche as shoulde keepe Dresse prime cut and trimme the same A man That is euery one of those that hired it or all they togeather for so haue you this word vsed in sundry places of scripture see 1. Cor. 11. 28. Bringeth for the fruit therof vz that hee hath reaped receiued from the same or for the rent thereof as we say A thousand peeces of siluer that is a verye great summe for hee putteth a number certaine for an vncertaine some read sickles meaning no doubt common sickles which was halfe as much as the sickles of the sanctuarye and did amount as some suppose to the valew of our twenty pence He that lusteth to see or read more of this matter maye view the most learned annotations of M. Beza vpon Math. 17. 28. whatsoeuer it be this is the third commendation attributed to the Vine namely that it was hyred or let for a very great rent which also is an argument of the great fruitfulnes therof and in this verse is contained the first part of the comparison Ver. 5. My vineyard which is mine He beginneth here to put downe the second part of his cōparison namely to shew how much Christs vineyard which is his Church differeth from Solomons euen as much as Christe who is greater then Solomon Mat. 12. 42. differeth from him and as much as spirituall thinges exceed bodely And this difference is not onely noted in the word my vineyard but also in the words following Which is mine Christ by dubling the words nothing both the excellency and the certaintye of it as we haue sundrye tymes declared heretofore q. d. It is an excellent vineyard euen as I my selfe and belongeth to none other but to me alone no man shal succeed me in this because he is the eternal Lord heyre of all things Heb. 1. 2. and therefore of the church also Is before my face y t is I do continually looke vppon it haue an eye ouer it or watch ouer it alwaies for good noting not onelye his perpetuall presence in his church by this phrase of which see Math. 28. 19. but his continuall dressing and pruning of the same as the husbandmen do vineyards y t it may bring foorth more fruit See Iohn 15. 2. And this is the second thing for which Christes vine is preferred before Solomons namelye because he is inforced to put ouer his to the