¶ An exposition upon the Book of the Canticles, otherwise called Schelomons' Song.  
¶ PUBLISHED FOR the edification of the Church of God. By T. W.  
AT LONDON; Printed for Thomas man.. Anno. 1585.   

¶ TO THE RIGHT worshipful and his very good friends in Christ, Sir john Brockette and Sir john Cuts Knights, and M. Charles Morison Esquire, T. W. wisheth continuance and increase in that state, which hath the promise of this life and of that that is to come, thorough Christ.  
I Send unto your worships, some few lines and leaves of mine, long ago written upon the Canticles of Solomon, for the dearest friend that I had amongst men, whil he was living upon earth: and lately published, for the profit of God's people, at the earnest request of some of my very Godly friends. For mine own part I was utterly purposed, either to have buried the same (as divers other things that I have written upon other books of holy scripture) in perpetual darkness, that they should never have beheld the light of this sun, or else to have suffered them to perish amongst worms & moths, as the common proverb is. Whereunto I was the rather led, not for want of good will to benefit the church of Christ, (all whose causes and every one of them, shall thorough God's goodness be so dear unto me, as mine own life) but partly by reason of the great sin and insufficiency, that I find in myself, to perform that duty in action, whereunto in affection I will always be ready, and partly also by reason of the great learning and light, that God hath bestowed upon this last age of the world, but most especially by reason, of that wonderful waywardness, and curiousness, that I see the spirits of sundry men to be possessed withal, whom nothing can please, but that which they themselves affect. For if a man bring new things, they are discontented, for that men walk not in former antiquity. And if a man, tread in the steps of the ancient, their stomachs loathe it, & they count it coleworts twice sodde. And yet these men that are so diversly conceited, hatch or bring forth nothing of their own, either new or old. For mine own part I will not deny, but that in this poor work that I now publish, I have been greatly helped, by the light of other men's works upon the same book, both old and new writers I mean: But most of all furthered therein by the writings of men, though of late, yet of worthy memory, who having received more knowledge in tongs, & more light in the word, by reading, hearing, conference, and meditation therein, have more soundly interpreted the same, than such as went before them in the flesh. And yet I have not so sworn, into all their words, but that upon reason, I hope I may both in translation and sense now & then with their good leave serve from them. Whatsoever it be let the church judge, and take it I beseech your worships, into your hands from the hands of him, that wisheth you all and every one of you, all good in Christ. In the penning whereof I can simply confess, that I have neither sought gain nor glory to myself, but in all simplicity and shortness after my manner, laboured to come to the true meaning of the holy Ghost, and the observation of such necessary doctrines, as the Lord made me able to see for the time. The course that I have taken therein, is plain and profitable if I be not deceived. First connecting the chap. together, then dividing them into their several parts and portions, afterwards giving the sense of them verse by verse, and lastly observing such doctrines, as most fitly agree with the place. If any man see more or better, I pray him, not only not to contemn this that is, which is but to publish that which may more edify. And as for your worships, I beseech you to accept it, as at the hands of one that doth unfeignedly both love & reverence you all in the truth, and for the truth. And sith it principally intreteth of the church, let it be a whetstone to add an edge to your care & love, for the church & the causes thereof: and the rather because of the practices of the wicked against it, both at home & abroad, that sith they do what they can to undermine it, though it be to their just condemnation, you may do your uttermost to the upholding of it, sith in the peace & flourishing estate thereof, standeth the glory of God, & the good & quiet state of the whole land, & every particular sound member thereof. Christ jesus the only head of the church, encourage your hearts and strengthen your hands, to mind, speak and do those things that may tend to his glory, and the good of his people, and be answerable to the places wherein he hath put you, in the commonwealth, that when the days of your dissolution shall draw nigh, you may in the testimony of a good heart, feel to your comforts, the assured and unmovable hope of the heavenly inheritance.  
London the 25 of this May. 1585. Your worships always ready and bounden in Christ jesus, T. W. the Lords unworthy.   


CAP. 1. and the sum thereof.  
1. The Church being carried away with the desire of the Bridegroom, desireth to be embraced of him. 2. She commendeth his sweet savouring name, 3. And voweth that she will praise it. 4. She purgeth herself from her unworthiness. 5. 6. And calleth upon the bridegroom. 7. Whom the Bridegroom instructing, he beautifieth with deeds and promises. 8. Wherefore rejoicing between themselves, they commend and praise one the other.  
1 A Song of Songs, which is Schelamons'.  
2 Let him kiss me, with the kisses of his mouth: for thy loves are good before wine.  
3 To smell to, thy ointments are best, thy name spread abroad is as ointment therefore thy Damsels love thee.  
4 Draw me, we will run after thee: when the King himself shall have brought me into his inner Chambers, we will rejoice and be glad in thee, we will rehearse thy love before Wine: such as love thee shall speak of righteous things.  
5 Black I may be, yet comely am I, O daughters of jerusalem: I may be like to the tents of Kedar, but I am like to them that dwell under Schelomons' tapestry.  
6 Look not upon me, because I am somewhat black, because the sun hath beheld me, because the sons of my mother kindled with wrath against me, have appointed me the keeper of other vineyards, because I have not kept to myself mine own Vine.  
7 Show me, O thou whom my soul loveth, where thou feedest, where thou carest, that the flock may lie down at noon tide: for why should I be, as one that spreadeth the tent, among the flocks of thy companions?  
8 Seeing thou knowest not, O thou the fairest of women, go out, follow not the steps of that flock, and feed thy kids, above the Tents of other shepherds.  
9 I do compare thee, O my love, to the troop of horses, that are joined to Pharaohs chariots.  
10 Thy cheeks are comely, as it were with rows of stones: thy neck, as it were with collars.  
11 We will make for thee borders of gold, with studs of silver.  
12 In the mean while that the king is at his repast, he sendeth out his savour of marred.  
13 My beloved is unto me, as a bundle of myrrh, remaining between my breasts.  
14 My beloved is unto me, as a berry of the Cypress tree, in the Vineyards of Engedi.  
15 Behold thou art fair, my love, behold thou art fair: thine eyes be like the doves eyes.  
16 Behold thee, thou art fair, O my beloved, yea thou art pleasant, yea, our bed is green.  
17 The beams of our houses, are of Cedar trees, our walking places are of wood like Cypress.  
An exposition upon the Canticles, otherwise called Schelomons' song.  
BEfore we come to open this book, something would ve marked touching the obscurity and hardness thereof, whereof I suppose a double reason may be yielded. The one is the sudden change of the number, tense, and person, as now speaking singularly, then plurally, now in the present time, anon in the time to come, now in the person of the Bride, and anon in the person of the Bridegroom, or some other. The other is, for that in parables and dark speeches, there is expressed unto us, very divine and heavenly matter, the holy Ghost using this manner of speaking, not only that the eyes of the wicked might be stopped from beholding spiritual comfort: but also that the good might know, that whatsoever light they have, they have it from him, (for both which see, Math. 13, ver. 11. 12. 13. etc.) and also that they might employ all the understanding they have, to the comprehending of these, though dark, yet very excellent mysteries. Letting pass all necessities, either of the jewish Rabins, or of the old expositors, and namely of Origen, we will content ourselves with a plain and simple sense of this Book, wherein Schelomon being the holy ghosts instrument, doth lively declare, the martyr and manner of marriage, which is betwixt Christ and his Church, sometimes setting out the speeches that pass between them, making as it were thereby, the betrothment, otherwhiles declaring, the mutual duties one of them towards an other, but specially that same great love of the Bridegroom to his spouse, which is never removed, but always abideth constant, how oft soever she fall away, and seem, as a man would say, to forsake her husband. If any think this kind of dealing, to be overlight for so grave, & weighty a matter, let them take heed that in the height of their own hearts, they do not over proudly censure God and his order, who in many places useth this similitude or parable of marriage, to express his love to his Church by, and the duty of the Church towards him: one or two places shall serve, as Hoschea. 2. 19 I will marry thee unto me for ever, yea, I will marry thee unto me in righteousness, etc. Also, 2. Cor. 11. 2. I have prepared you for one husband to presennt you, as a pure virgin to Christ. And that by this means Christ's love is expressed towards his Church, may appear, Ephes. 5. 25. Husbands, love your wives, even as Christ loved the Church. And the obedience of the Church to Christ, is declared in the same chapter. ver. 22. 23. 24. Concerning the time when this Book should be written, nothing can be said of certainty out of the scriptures. Wiherfore leaving conjectural guesses, let us cleave to the certainty, God's spirit hath penned it, and by the providence of our almighty God it hath been esteemed in all times, to the end that we, upon whom the ends of the world are come, might reap and receive profit and comfort thereby: and yet see somewhat thereof hereafter.  
1 This first Chapter I do divide into three parts. The first comprehendeth the title or inscription of the work, together with the author's name, & this is in the first verse.  
2 The second setteth out the wishes of the Church, dersiing effectually to be joined with her head and spouse Christ. And this is from verse 2. to the end of the 7.  
3 And the third containeth Christ's ready offering of himself to his church, with a mutual commendation one of an other: uz. of Christ & his Church, from ver. 8. to the end of the chap.  
Verse 1. A song of songs) That is to say, a most excellent and notable song. For by doubling of the words, the Scripture useth, if it speak of good things, to understand most excellent things: as Deut. 10. 17. The Lord your God is God of Gods, and Lord of Lords. That is to say, most high Lord and God. Whereas if it speak of base things, it doth then on the other side by doubling, debase them as much, as Gen. 9 25. It is said of Ham, A servant of servants shall he be. That is to say, a most vile slave or servant. Which is salomon's) That is to say, which Solomon made: putting the time present for the time past. And this is the general title of the whole Book, and containeth as a man would say, not only the writer's name, but the very chief matter, it being a most excellent marriage song, as you would say, beeween Christ and his church. That Solomon meant, not only to set out his match with Pharoas daughter if which you may see, Psal. 45. thorough out, but also to ascend on high, uz. to the spiritual marriage, between Christ and his church, I take it to be over plain, then needeeh to be stood upon.  
Verse. 2. Let him kiss me) The Church desireth, the unfeigned love and continual presence of Christ. For kissing in old time was used, as a testimony of love. see Genes. 31. 28. Genes. 45. 15. Luke. 7. 45. 2. Cor. 13. 12. So that he putteth the sign of the thing for the thing itself. With the kisses of his mouth.) The church meaneth by kisses in the plural number the abundance am continuance of his love, and by the word his mouth, his presence: even as it is joyful to parties affianced, not only to see one an other, but also to continue together. And in this part of the verse is contained the churches wish: in the next part is declared the reason of her wish) for thy loves are good: By Loves she meaneth favour and liking of her: and she speaketh thereof in the plural number, both to set out the plentifulness of the same in Christ, and to declare also what great comfort she did conceive, by the abundance thereof: and by good, she meaneth profitable, sweet, pleasant, and as it were full of salvation unto her: and mark the sudden change of the person: for here the Church speaketh of Christ in the second person, whereas before she had spoken of him in the third. Before Wine, that is to say, if they are better than Wine: if they may be compared therewith: that men had Wine in great account, and took it as a singular blessing from God, may appear Psa. 4. 7. But by wine here he meaneth, a very fine, sumptuous, and well furnished feast, a part of the feast, or some of the things used in the feast for the feast itself: see Hester. 5. 6. Prou, 21. 17. Eccles. 2. 3.  
Vers. 3. To smell to thy Ointments are bef▪) The Church commendeth Christ for the great and wonderful graces in him, declaring that he was in that respect most sweet and savoury, yea, more excellent than all ointments. This is usual by ointments or anointing to signify God's graces, and benefits, they being signs thereof, put to the thing itself: as, 1. joh. 2. 20. Psalm. 133. 2 Thy name spread abroad (that is to say, thy fame, glory, and renown, made know● in the world by many means: but chiefly by thy word, is as ointment, that is to say, precious in respect of itself, and profitable in respect of others, see Ecclesiastes. 7. ●. For he speaketh as I take it, of ointments powered out of one Vessel into another, or used about men for divers respects, the profit and pleasure whereof, cometh not unto themselves only, but to other) Therefore the Damsels love thee.) By Damsels or Virgins, the Church meaneth her friends and well-willers, such as were and are particular Congregations: who are also called Damsels, and Virgins, because their conversation was pure, and their hearts right as those are said to be Virgins, that were never known of men, as judges. 21. 12. And in this sense have ye the word Damsel or Virgin used, Psalm 45. 14. uz. taken for particular Churches) love thee, that is to say, not only carry an inward and hearty affection towards thee, but also testify the same by outward approving and liking of thee, see Psalm 26. 8.  
Vers. 4. Draw me.) These are still the words of the Church, acknowledging her own weaknesses, and craving, not of desert, but for free good will, that she may come to her spouse, which without his assistance, she cannot perform, as joh. 6. 44. also john. 15. 5. We will run after thee.) This may either be a sudden change of the number, a thing often used in the Scripture, passing from the singular to the plural: or else the church speaketh it in her own name, and the name of her damsels and virgins: which though they be many in respect of the several congregations, yet are they but all one, in respect of the whole body, and the word of running, noteth the willingness and readiness of the church, in following God and his calling. The instruments that God doth use to draw her by, are his word outwardly, and his spirit inwardly: the ready running of the church, consisteth in spiritual and holy affections, and in care and conscience, even in outward conversation to show themselves ready to strive to sanctification. Now the church addeth a promise of praise and thanksgiving them to be yielded and performed, when the Lord shall in great plenty power forth his graces upon her, saying: When the King) that is to say, when Christ the Lord and Saviour, the king that God hath appointed over his Church, as Psal. 2. 6. Shall have brought me) uz. of his mere mercy and grace, for there was never any thing in the Church, to procure Christ to love it before he loved it, as Ephes. 5. 25. 26. 27. Into his inner chambers) that is to say, into most sure and safe places, speaking after the manner of men, who hide their most precious things in most assured places, as where is lock upon lock: putting also the places, where this kings wonderful treasures were reserved, for the treasures themselves, that is for the excellent abundance, and riches of his graces, as of the knowledge of his mysteries and such like. Neither need we fear to affirm, that the Church meaneth hereby the bringing of her, as a man would say, into the bride chamber where she should have familiarity, with her husband and spouse Christ, and should partake with him of all his graces, according to that in the Gospel after S. john: And as of his fullness have we all received, & grace for grace. john 1. 16. We will rejoice, and be glad in thee.) A sudden change of the number, as before in this same verse: We will come after thee, for the exposition whereof, see before also in the same place: and the doubling of the words, serveth to express their earnestness, q. d. This shall be it that we will take great pleasure in, yea it shallbe the only matter of our mirth to praise and thank thee. We will rehearse) that is to say, we will both think upon in our minds, and also speak of with our tongues, so that both shall go together, in expressing thy tender affection towards us. Thy loves more than wine.) These words are expounded in verse 1. of this chapter. Such as love thee shall speak of righteous things) q. d. I and these that are with me which love thee, will speak of those things that be just and good, opening by these words, the allegory, as a man would say, which lay hid under the former speeches.  
Verse. 5. Black I may be.) These are the church's words, but not to her spouse, as before, but to the particular members of her body, whereby she preventeth that, that either her enemies might object against her, or her friends conceive of her, as that for her blackness she should be unmeet, to match with so great a king. By black the Church meaneth, that through her adversaries dealings, as persecutions, imprisonments, revilings, and such like, she may seem in men's judgements, to be deformed, and therefore not so great account to be made of her: but she giveth them to understand, that how il favoured so ever she be outward, yet inward she is fair, beautiful and glorious, as Psal. 45. 13. see also Psal. 68 13. Yet comely am I) that is to say, fair and beautiful, and in that respect to be beloved, q. d. Blackness shall not turn me away from my spouse: neither yet will he for all that like the worse of me, for though black I be, yet am I of a comely beauty, and of a lovely making and knitting, of the parts of my body. O daughters of jerusalem) She understandeth by this speech, the faithful men and women dwelling in jerusalem, as our Saviour also doth by the same words, Luk. 23. 28. But yet so, that under them he comprehendeth all the rest of the faithful wheresoever dispersed, and the reason is, because that the law should go forth of Zion, and the word of the Lord from jerusalem, to other Nations and people, as Isaiah. 2. 3. I may be like to the tents of Kedar) We may take these words, either simply thus, that the Church, by reason of the afflictions that she endured, should be black and deformed, even as the very tents of the Arabians were, that by the heat of the sun, by tempests and storms, and the mutability of the air, were marvellously defaced as it were: or else, that by the figure Metonymy, he putteth the tents, for the people dwelling in the tents, which I rather incline unto, by reason of that which is written, Psal. 120. 5. Kedar was the name of one of Ishmaels' Sons, as appeareth Genes. 25. 13. who together with their posterity, as it should seem inhabited some part of Arabia Petrosa, and called the name of that quarter where they dwelled, Kedar, by the name of their first Father, see Isaiah. 21. from verse. 13. to the end of the chapped. But I take it to be here used more generally, that is a part of the Country for the whole and the name of the Country, for the people inhabiting the same, as Hieremie. 2. 10. Hiereme. 49. 28. that the people dwelled in Tents, it appeareth not only by this place, but by Isaiah. 13. 20: Besides that they were black, this reason me thinketh is sufficient to prove, because they were given much to travel from place to place, and to sore toil in so often removing their Tents which they dwelled in, and also by reason of their nigh bordering to the Ethiopians as appeareth 1. Chron. 21. 16. who were black, & thereof were called blackmoores. See Hie. 13. 23. but I am like to them that dwell under Solomon's Tapestry, (that is to say) most fair and comely for those that dwell in kings houses, and specially those that are continually in the places of most costly furniture and rich hanging are not only very fair, as whose beauty the sun or sharp weather doth seldom touch, but also are comely, because of being continually in the kings presence, from which purpose our Saviour Christ's speech. Math. 11. 8. doth not much vary. And no doubt, but by one part of Solomon's household, as his tapistry or curtains, she meant all the glory and furniture of his house, whatsoever, of which you may read at large 1. Kings. 10. 1, 2. etc.  
Verse. 6. Look not upon me.) The church continueth her speech, to the particular members thereof, willing them not to look upon her, that is, not to be discouraged from joining themselves unto her for all her afflictions, which make her outwardly as it were deformed, but rather to have their eyes fixed upon Christ her husband, & those inward beauties & graces that he hath decked her with all. Because I am somewhat black.) She doth in this speech somewhat lessen the word, black, that was used verse. 5. q. d. My blackness is not so much as perhaps you take it to be: and therefore be not so much discouraged as you would seem to be) because the sun hath beheld me.) The Church declareth in these and the words following, that that blackness was not her own natural colour, as a man would say, but that it came by some other means: as first, because that thorough oppression and persecution, she was as it were by the sun dried up. So that the word sun is taken here, for the heat of persecution, and so it is, Math. 13. 6. 21. because the sons of my mother kindled with wrath against me, have appointed me the keeper of other vineyards) I know this place is diversly expounded. Some give this sense of it: by sons of the same mother, they understand original sin, and the sin that dwelleth in the church: and by being kindled with wrath, they understand sin increasing and raging as it were: and by appointing the church to Keep other vineyards, they understand the committing of the works of the flesh, and the deeds of darkness, with which she was as it were holden, so that she could do nothing else, till the Lord had loosed her out of these chains. Others to whom I rather incline, expound it thus: The sons of my mother) that is to say, those that seemed most dear unto me, and were as it were myself, who also boasted in the name of the church) Kindled with wrath against me) that is to say, though they pretended good will towards me, yet were they set on fire with wrath and hatred against me (Have appointed me the keeper of other vineyards) that is to say, have made me, to take upon me that, which did not in deed appertain unto me, and to intermeddlein those things that did nothing respect me. And this sense me thinketh may be warranted, not only because a man's enemies are they of his own household, and of his dearest acquaintance. Math. 10. 36. Psal. 50. 20. Psal. 55. 12. 13. 14. but also because we see by experience, how those that would be counted the brethren and the fathers of the Church, under the name and title thereof, have laboured to thrust into the Church, the execution of Civil causes and offices, which do not indeed belong to the Church, nor to the ministers thereof, as may appear. Luke. 12. 13. 14. whereof the Church may and doth not without cause complain, as of a great burden too heavy for her to bear, and this is the second cause of the Church's blackness, and now followeth this cause of her blackness, continued in these words: Because I would not have kept to myself mine own vine: That is to say, I have departed from the duty that was prescribed unto me, though it were never so healthful and profitable for me: wherein also we see the churches humble confession of her negligence and carelessness in executing the calling wherein she was placed.  
Verse. 7. Show me) The Church turneth her speech again to her spouse q. d. Think not, that either by others slanders, or mine own offences, I am discouraged to come unto him, no I will call upon him in your presence, and you shall hear him answering me. By the word showing, the Church desireth instruction and knowledge, so have you the same word used, job. 10. 2. O thou whom my soul loveth) That is to say, thou whom I love from my heart. For this Periphrasis no doubt hath greater force, then if the church had said, O my beloved, or O my dear spouse: as the contrary speech Isaiah. 1. 14. noteth wonderful disliking. Where thou feedest) uz. thy flocks. For she compareth Christ to a good shepherd, that prepareth meet and convenient food for his flock. see Psalm. 23. 1. etc. john. 10. 14. Where thou carest that thy flock may lie down at noon tide) The church here expresseth, the great care and love that Christ hath over his people, which he calleth by the name of flock. as Luke. 12. 32. Acts. 20. 28: and also in what a quiet state and condition they are in which follow Christ. True it is, that he expresseth this under a parable, of the flocks taking their rest at noon time in the heat of the day, but by such manner of earthly speeches, it pleaseth the Lord many times in his word to set out spiritual and heavenly matters. For why should I be, as one that spreadeth the tent, amongst the flocks of thy companions.) The church noteth in this speech two things: the one is if she find not the spouse, she is in danger of falling into manifest and manifold corruptions. The other is that it grieveth her to be conversant, though it were never so small a while, with counterfeit hypocrites, and ungodly persons. q. d. what honour shall come unto thee, or profit to me, by hiding thyself from me, and I by falling thereby into society and familiarity with others? For the church useth spreading or pitching of tents, for familiarity and fellowship, speaking according to the people of Arabia, who as is said before, dwelled in tents. And when she sayeth, Thy companions, she speaketh thus, not as though she made these strange shepherds, good shepherds, or any way comparable with her spouse. but rather according to that that they themselves, gave out of themselves, and as in name and outward show they would seem 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 being as it were in danger wandering up and down to seek her spouse, feareth, lest if she should not have the place showed her, where she might find him, she should run astray, and join herself to other congregations, that do boast themselves to be Christ's companions and friends, & rejoice in the name of the church, and yet are neither so nor so.  
Verse. 8. Seeing thou knowest not.) This is Christ's answer to the church, showing that he is nigh to them that seek him, as Psal, 145. 18. and it consisteth of two parts, first he aunsweareth her, and instructeth her, and then he testifieth his good will and kindness towards her. Seeing thou knowest not) uz. so fully as thou shouldest, but in part only, (as all the knowledge of the church in this life, is no other. 1. Cor. 13. 12. And therefore desirest further instruction, I will teach thee. O thou the fairest 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. Go out.) uz. from that company of counterfeit shepherds and sheep, as may appear by that which he addeth, follow now the steps of that flock, for their feet tread not in the right path to life, but lead the way to eternal destruction. And by that word, go out, he noteth, not only the speedy departure from them, but that the church should 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 flock. And feed the kids) I take this particle, and here to be put for, but, as in other places of scripture q. d. this is it that thou must do, not only shun other men's evils & corruptions, but do those good things that thou art appointed unto. And by kids, he meaneth the flocks of faithful people, and every particular one, noting also under that manner of speech the tenderness of the Church, and every particular member thereof. Above the tents of other shepherds) That is to say, with more excellent pasture, both for substance and form, than these shepherds with their tents are conversant in. He meaneth that he would have the church, by the food of the heavenly doctrine, to lift up the faithful people, far above the earth, and earthly things, as 1. Cor. 2. 14. 15. And he calleth them here shepherds in the same sense that the church called them verse. 7. Christ's 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 saith that he doth compare her, the meaneth not only that he doth resemble her, no cause thereof being in her, why she should be resembled, but that he doth and will enable her by his graces even to the best things, for that he meaneth by horses joined to Pharaohs chariots. This we know that Pharaoh was a name common to all the kings of Egypt. This we know further, that the horses of Egypt, were in great regard and estimation, not only in Egypt, but in other countries also, as 1. King. 10. 28. 29. Neither is it without force that he speaketh of troops, and multitudes, & of chariots, for for all these things Egypt was very commendable, as Exod. 14. 7. 9 All which laid together maketh much, for the credit, glory and renown, that Christ giveth unto his church, & for the excellency thereof. Vers. 10. Thy cheeks are comely.) The spouse entereth into the commendation of the particular parts of the church, and he speaketh of those that are most to be seen, because if they be beautiful & fair, inquiry is not made of the beauty and fairness of the rest. And when he saith, that they are comely, as though they were set with rows of stones, he alludeth no doubt to the manner of the Eastern princes, who used to trimm their bridles, and other furniture for the fore part of their horses, with sundry kinds of ornaments, as gold, pearl, precious stones. etc. See judges. 8. 21. meaning that there was no greater glory nor comeliness in these things. then was in the outward parts and members of the church. And to that same end must that be referred, when he saith. Thy neck as it were with colours.) As may appear, in the places of the judges before alleged. Now to inquire either here, or in the other parts of this Book, what should be signified by the Cheeks, or by the neck, or other members of the church specified therein, would be curiosity, because the mind of the holy Ghost, is not so much to stand upon the parts, as by recital of the several parts to commend the whole: and yet me thinketh something may now and then be said that way, without any prejudice of the truth: as in this place, to say that the cheeks, which in shamefastness by means of blushing most commonly appeareth, should be put for shamefastness, modesty and chastity of the church, which never lacketh her ornaments and deckings, and the neck for the ministers of the word, by whom the word itself is delivered unto the people, even as the meat by the neck is sent to the stomach, who have also their glory and beautifying, but of this let every godly and sober christian Reader judge.  
Verse. 11. We will make for thee.) These are still the words of Christ, not spoken as some think in his own name, and the name of the friends of the church, such as were some faithful people, but spoken in deed, as having regard to the mi●●ery of the Godhead and Trinity, such like kind of speeches see Genes. 1. 26. also Genes. 11. 7. where God speaketh of himself in the plural number also. Borders of gold with studs of silver) uz. set in sundry places between them. q. d. though thou be excellently well decked up, yet we will more and more adorn and beautify thee, so that nothing shall be wanting to make thee comely and fair, no not Gold and Silver, or any precious thing what soever.  
Verse. 12. In the mean while that the king is at his repast.) These be the words of the church, spoken as it should seem to her particular members, who were called before virgins or Damsels, verse 3. and daughters of jerusalem, vers. 5, declaring what graces she receiveth from her spouse. For the word king, see before verse 4. is at his repast, that is at his ease as it were and pleasure, and that even then when he seemeth to have little regard of his church in men's judgement, and the church to be as it were a pilgrim from him. He sendeth forth) uz. upon me and mine, His savour of Nard) that is to say, the most sweet savour of his graces, and this he doth by the word preached, and the mighty working of his spirit in the hearts of his children. Some of the Rabbins think that Nardus was like to Saffron. Sure it is that there was divers sorts of it. One sort is called Nardus celtica, which the French men call Lawand, and we in a term not far from theirs, call Lawander. another sort was called Nardus Assiria, which I take to be that that the Evangelists, Mark. 14. 3. Ihon. 12. 3. call Spikenard, which was very costly, as may appear there, and reason itself also leadeth it, because it grew in India, or in Assyria, places far distant from judea, and of this I suppose it is, that the holy Ghost speaketh in this place, using a very precious thing amongst men, to note the most precious gifts of God's graces and goodnesses to his church.  
Verse. 13.. My beloved.) The church proceedeth in the commendation of her spouse whom she calleth here, her beloved, because she did most tenderly love, like, and seek after him, as verse 2. 7. is unto me.) that is to say, is as dear, precious, and as sweet smelling to me, As a bundle of myrrh) which was no doubt of a very good savour, as may appear Psalm. 45. 8. Proverb. 7. 17. Remaining between my breasts.) No doubt he alludeth to the manner of women and maids, who are wont to wear in their bosoms, nosegays, as they call them, made of very odoriferous, and sweetsmelling flowers, of which also they make no small account, esteeming them many times as a principal part of their furniture. Whatsoever it is, the church mindeth to note, hath how sweet her spouse should be unto her, and in what great account she would have him, that would place him so nigh her, as between her breasts, as it were.  
Verse 14. My beloved is unto me.) The church goeth on in commending her spouse, and the graces she receiveth from him, comparing him to an other sweet smelling thing, as before she had resembled him to Spikenard, verse 12. and to mirth, verse. 13. As a berry of the Cipres tree.) That is to say, sweet, pleasant, and very well smelling, for the very Cypress itself is a very well smelling Wood, as by experience, we ourselves see at this day. The interpreters both old and new have much troubled themselves about this tree, and the fruit thereof, some affirming one thing and some an other, few hitting the truth. Whatsoever it is the holy Ghost did mind in the mouth of the church, to express a very adoriferous thing. The church addeth in the vineyards of Engedi) This was the name of a place in the tribe of judah, as appeareth josh. 15. 62. It should seem to be a city famous for sweet smelling trees, and that maketh the holy Ghost to use it here in this place, meaning that the Spouse was more dear and precious unto her, (by reason of the wonderful sweetness that she receiveth from him) than the●e things.  
Verse. 15. Behold thou art fair my love) These are Christ's words, commending the church for her fairness and beauty: see before verse 8. and he repeateth the words again, behold thou art fair, not only for the more truth and certainty of the matter, and to express the excellent beauty of the church, which can hardly be uttered with any words: but also, to comfort the church, and the particular members thereof, that neither the whole, nor the parts of the whole, should be discouraged with their blackness. Thine eyes be like the doves eyes) that is, simple and chaste: so that by this similitude, he setteth out the singleness and chastity of the church not only in respect of inward affection, but of outward appearance also, so that the church hath no unchaste looks or countenances, (of which we read somewhat Psal. 44. 17. 18. 20.) but contenteth herself with her only husband Christ, and seeketh no other even as the Dove when she hath chosen a match, keepeth herself unto him only, and looketh not upon an other, (as a man would say) as the Philosophers write and affirm. And he commendeth her for her eyes, because if they be fair they do easily cover the spots and deformities of the rest of the members of the body. And we may refer this to the Teachers and ministers of God's word in his church, who, as eyes watch over the people of their God Heb. 13. 17.  
Verse. 16. Behold thee thou art fair, etc.) These are the words of the church praising her spouse q. d. Yea rather thou art fair, and whatsoever beauty I have, I have it from thee, who hast not the spirit by measure. Ihon. 3. 34. but in such fullness, that of thy fullness have we all received. Ihon. 1. 16. Thou art pleasant.) uz. not only in thyself, but also to me and all mine. Our bed is green. By bed the church understandeth not only the seat of the church, wheresoever it be, but also those that in the same place, are, as it were in bed, spiritually begotten unto the Lord by the Gospel. As 1. Cor. 4. 15. and by green she meaneth the prosperous and flourishing estate thereof, as Psalm. 52. 8. which should appear by the great increase and multitude, that should be joined thereto.  
Verse 17. The beams of our houses.) I take this to be the words of Christ and his church, speaking both together (after they had spoken one of an other) and commending not only their house, but their several houses (which also serveth for their great magnificence) for the excellency and wonderful commodities thereof: as for the strength of them, and the preciousness and pleasures thereof. Their strength is noted, in that the beams thereof are said to be of Cedar trees, which wood, as some writ, will never rot▪ their excellency and stateliness is declared, in that their walking places were builded of Cypress, or of Wood like Cypress, which some take to be Fir: whatsoever it is, they were a certain kind of Wood, which yieldeth a most sweet savour: and the pleasure thereof set out, under their walking places or Galleries. So that I think there is nothing meant thereby, but the stability, excellency and pleasantness of the church, and every particular member of it, both before God as the chief, and one of them before, and towards an other.  
Verse. 1. Teacheth, that how soever carnal men carnally minded, 
Doctrine.  can see nothing of weight in these canticles, yet God, who hath given it so glorious a title, can and will open the eyes of the spiritual minded man, that he shall see wonderful great mysteries contained therein. The want of sight in the one, is not in the matter, but in the blindness of their own hearts: and the beholding of these things in the other, is not in themselves, but in God, who of his mercy only hath opened the eyes of their understanding.  
Verse. 2. We learn to wish and pray for the continuance of Christ's favour towards us, because therein only consisteth all our welfare, either inward or outward. Some account of one thing, and some of an other: but in truth nothing is to be regarded, but the goodness of God towards us in Christ.  
Verse. 3. The graces that we receive from Christ, are most excellent, the reason is, because he himself is most excellent, and nothing can come from him but it must taste of that singular excellency that is in him.  
Verse. 4. And these words Draw me. We learn, that we can not come to Christ, except the father draw us. Ihon. 6. 44. For it is God that worketh in us both the will and the deed. Phil. 2. 13. and that of his own good pleasure, such is the strength and power of our free-will, whatsoever we have been taught or learned to the contrary, And in these words, When the king himself, etc. We learn that God's mysteries are to dark for us to attain to, with all the wit and understanding we have, till God by his spirit reveal them to us. 1. Cor. 2. 10. 14. Also in these words, We will rehearse thy loves, etc. That this is, and aught to be the matter of our joy, to think upon and speak of God's goodnesses towards us both generally and particularly: the remembrance whereof will not only be profitable to stir us up to thankfulness, but in all causes continually to trust in him, who hath so many ways showed himself merciful towards us.  
Verse. 5. And these words, Yet comely am I. We learn: that we may praise God's gifts and graces in ourselves, keeping always a just measure and proportion in that commendation. We learn further in the same verse, that the blackness, that is, the afflictions and trials of the church, should not hinder us from joining ourselves thereto. For all that will live godly in Christ jesus, must suffer persecution. 2. Tim. 3. 12. See also Act. 14. 22.  
Verse. 6. And these words, because the sons of my mother, etc. We learn that none are greater enemies to the church, than those that most brag of her. This we see to be true by experience in the papacy, who have nothing in their mouths, but the church, the church, as the people and Priests in jeremies' time did, the Temple of the Lord, etc. See jeremy. 7. 4. and yet for all that both of them were the spoilers of the Temple and Church: Also in these words, the keeper of other vineyards: We learn, that it behoveth every one to keep him within the compass of that vocation that God hath committed to him, according to the counsel of the holy ghost Let every man abide in the same vocation, wherein he was called. 1. Cor. 7. 10. Also Rom. 12. 7. He that hath an office let him wait on the office. The Church might have as much to say for herself, as some in these days have, it is given me, but that would not stand in steed before the Lord: the reason is, because evil and unlawful things many times are given, which in deed ought not to be received: and one must not only look to the gift, but to the thing given, whether it be lawful or no: and to the giver also, whether he give it according to the good will of God the giver of all good gifts. james. 1. 17. Lastly, in these words, I have not kept, etc. We learn humble and unfeigned confession of our sins, the fruits whereof are described Psal. 32. 5. 1. Ihon. 1. 6.  
Verse 7. Show me, etc. This teacheth first, that we should be much moved with the absence of Christ: secondly that we should seek by all the lawful means we can to find him, and to know the place of his abode, of which see an example. Ihon. 1. 38. and in these words, Where the flock may lie down at noon, both the great care and love of our Saviour towards his people, of which see Mat. 9 36. 37. 38. and the good estate that they are in which follow him. See Psalm. 23. 1. Mat. 6. 33. Also Math. 14. ver. 15. 16. etc. Also in these words. For why should I be etc. We learn, that though the absence of our saviour should be grievous unto us, yet it should not utterly make us to fall away from him to others, but the more earnestly to seek after him.  
Verse. 8. Setteth out Christ's readiness and willingness to instruct those that of a good mind come unto him. Also these words, Follow not that flock, Teach the Church to fly as far from infection of evil as may be, and not to come too nigh the persons, least touching pitch they be defiled therewith. See Proverb. 6. 27. 28.  
Verse. 9 Seweth that the church is so glorious as Christ her spouse esteemeth of her. It teacheth also the excellency of the Church, and the increase of the particular members thereof (because she is compared to the Horses of Egypt, and to the troops thereof) of which see Psalm. 45. from verse 10. to the end of the Psal. Also Act 2. 41. with other places.  
Verse. 10. Setteth out the comeliness and beauty of the church, which should also cause us with all care and reverence to join ourselves thereto.  
Verse. 11. Declareth the assured favour of the holy trinity, and the unspeakable love thereof towards the church, with the glorious decking and adorning of the same.  
Verse. 12. Teacheth: that Christ never forgetteth his church, but is always present with them by his grace and holy spirit, Mat. 28. 20. Ihon. 14. 16.  
Verse. 13. Teacheth us in what great account we should have our saviour Christ, howsoever most reject him. See Math. 8. 34. Mat. 11. 19 Mat. 21. 42.  
Verse. 14. Instructeth us, with humbleness and love, to acknowledge the manifold blessings of God in others, as the church doth it in her spouse. I say with humbleness in respect of ourselves, because when we see that God hath endued others with greater gifts than ourselves, he laboureth by that means to beat down the pride of our nature, which is always climbing: and I say in love, in respect of our brethren, because it is very hard to flesh and blood, not to envy one that is his better any way.  
Verse. 15. Setteth out the love of Christ towards his church, and the great account and regard he hath her in. And these words▪ Thine eyes be like, doves eyes, teach the church to strive to inward and outward chastity, and to Abstain from all appearance of evil. as 1. Thes. 5. 22. And to hate even the garment which is spotted by the flesh. jude. 23.  
Verse. 16. Teacheth us to acknowledge, that all the good things we have, we have from above, as james 1. 17. And these words, Our bed is green, noteth the flourishing of the church and the increase thereof, of which see before verse 9  
Verse. 17. Setteth out the firmity and staidness of the church, which thing also our saviour meaneth when he saith, that The gates of hell shall not prevail against it. Math. 16. 18. And in an other place, that if it were possible the very elect should be deceived. Math. 24. 24. To this purpose also it is called the pillar and ground of truth. 1. Tim. 3. 15.   

CHAP. the second and the sum thereof.  
The Bridegroom setteth out his own dignity and the Brides. 1. 2. She again answering praiseth him, and setteth out the duties that he hath done for her under a banquet, and her exceeding love towards him, by fainting or swonning. 3. 4. 5. 6. Afterward, she declareth the coming of the Bridegroom unto her, her calling and most large promises made unto her. 7. 8. 9 10. 11. 12. 13, etc. And therefore she not only rejoiceth that she shall have his company, but desireth his presence until the fulfilling of his promises be performed, which shall be in his second coming. 14. 15. 16. 17.  
1 I Am the Rose of Sharon, the Lily of the valleys between the hills.  
2 As a lily among Thorns, so is my love among the daughters.  
3 As an Apple tree among the trees of the forest, so is my well beloved among the sons. I do very greatly desire to sit in his shadow, for his fruit is sweet to the roof of my mouth.  
4 He brought me into the place of wine: and his banner towards me was love.  
5 Prop me up with these flagons: bear me up with these apples: for I am sick with love.  
6 His left hand is under mine head: and his right hand doth embrace me.  
7 I charge you, and that by an oath, O ye daughters of jerusalem, tarry ye abroad with the roes, or with the hinds of the field: stir not up, neither wake this love, until he will himself.  
8 It is the voice of my well beloved, behold him, he cometh leaping upon these mountains skipping upon these hills.  
9 My well beloved is like a roe or a hinds calf: behold him standing behind our wall, looking forth of the windows, springing out of the gates.  
10 My well beloved speaking said unto me: arise my love, my fair one, and come.  
11 For lo winter is past: the rain is past, it is gone away.  
12 Flourishing things are seen in the earth, the time of the singing of birds is come: and the voice of the Turtle is heard in our land.  
13 The fig tree itself hath brought forth her very young figs, and the vines themselves, even in the first grape, do yield a savour. Arise my love my fair one, and come.  
14 My Dove living in these clefts of the rock, in a den all to broken, show me thy countenances: Make me to hear thy voice, for thy voice is sweet, and thy countenance comely.  
15 Take for us the foxes, yea the little foxes, corrupting the vines, whilst our vines bring forth the first grape.  
16 My well-beloved is mine, and I am his that feedeth among the Lilies.  
17 Until that day shall come, and these shadows shall fly away: return, belike, O my well beloved to a Roe, or as a hinds calf running on mountains, one of them sundered from another.  
IN the last end of the first chapter, 
Con.  Christ and his church had with an harmonical conclusion praised their houses, for the excellency, continuance, and commodiousness thereof: that being dispatched, the Bridegroom beginneth again particularly to praise himself and his spouse, and likewise the spouse to praise him, and to set forth her great love towards him.  
1 The chapter hath two special parts. 
Divis.  In the first part the bridegroom commendeth himself and his spouse, and this is contained in the two first verses of this chapter.  
2 And in the other the bride praiseth the bridegroom, reciteth his benefits towards her, and earnestly calleth upon him for his continual presence and favour, and this reacheth from verse the 3. to the end of the chapter.  
Verse. 1. I am the rose of Sharon.) I take these to be the words of the spouse, 
Sense.  commending himself, for his most excellent sweet virtue, testified to all, but specially to his church, by communicating his spirit unto it. If any man marvel that the Bride and the Bridegroom, do commend themselves both here and in other places, let him know, that in old time this was not unseemly, as it is now accounted. Secondly, they did not flatter themselves in their praises, neither extolled themselves more than was meet. Thirdly, that the Bridegroom in this behalf could not offend, because there was never any sin found in him, as 1. Pet. 2. 22. That Sharon was a plentiful place, may appear. 1, Chr. 27. 29. Also Isaiah. 53. 2. One reason of the fertility thereof may be given, the moderate warmness of the sun in that place, in which places also roses do most delight and flourish, & are also by that means, as the Philosopher supposeth, more sweet of savour. So that when Christ resembleth himself to the rose of Sharon, he meaneth nothing else, but that he was well coloured, fruitful and of very good savour, able enough thorough his sweetness, and the abundance of his gifts and graces, to allure and draw his Church to himself. And the same I suppose he meaneth by comparing himself in the next part of the verse, to the Lily of the valleys. How glorious and excellent the Lily is, our Saviour himself beareth witness Math. 6. 28. 29. And when the Lord will assure his people of a great blessing, he promiseth them that they shall grow as the Lily, Hosea. 14. 5. Much more excellent shall it be, when it groweth in a most fertile place, such as the valleys are that lie between two hills, which in all reason can not choose, but be very fruitful and plentiful. Christ therefore by this manner of speech, not only noteth his great glory and excellency, but also setteth forth the abundance of fruit, that these shall yield, which shall be engrafted into him, as the true vine. For which see john. 15. 2.  
Verse. 2. As a Lily among Thorns, so is my love among the Daughters. These are still Christ's words, not commending himself as before, but the Church, showing hereby, that the Church in dignity and honour so much excelleth other companies and assemblies, as the Lily in beauty and savour surmounteth the Thorns. He meaneth not that Lilies grow amongst Thorns, but speaketh it by the way of comparison: q. d. there is even as much odds between the Church and other counterfeit congregations, as is between Lilies and Thorns, or as we would say, between Gold and Dross. What he meaneth by the term Love, is plain by that which is Chapter 1. verse 9 And by Daughters he meaneth all those that were and are out of the bosom of the Church: and I think it should not be amiss, for the more plain sense of the place, to join to the word Daughters, these words, of men. As Genes. 6. 2.  
Verse. 3. As an Apple tree. Hear beginneth the second part of this Chapter, which as I take it, containeth three especial points. The first is a declaration of the excellency of the Spouse, and of the great desire that the Church hath towards him, and that is comprehended in this third verse. The second is a declaration of the duties of mutual love between them, and that reacheth from verse 4. to the end of the 15. And lastly, she desireth of her Spouse, a perpetual feeling of the fruit of this love, and that is in the two last verses. Now, in that she resembleth her Spouse to an Apple tree, she mindeth thereby to set out his pleasantness to the sight, his goodness to the taste, and his profitableness to other in respect of his fruit. Now when she addeth, Among the trees of the Forest, she meaneth either Trees altogether barren, or else such, as, though they yield fruit, yet is it not good for men. And when she saith: So is my well-beloved among the sons, you may add for more plain sense, of men, as Psalm. 45. 2 yea though they be never so good and well accepted of in the Church, meaning that he is most fruitful and sweet, both in shadow and in fruit, as the words following in this verse, do plainly expound it. True it is, that he is not so esteemed of among worldlings, by reason of his baseness: but yet his own have him ever in that account and regard, how base & contemptible soever he be in the world. Read Isaiah, 53 throughout. It followeth: I do very greatly desire to sit in his shadow. Here the Church expresseth, the earnest affection that she hath to be kept under Christ's providence, from the heat of persecution, affliction, sin, etc. for so I take the word Shadow, to be used here, as Psalm. 91. ver. 1. or else as she herself speaketh it verses 16 17. of this chapter, that she might he his, and he hers for ever, or else as our saviour himself saith, joh. 7. I in them, and them in me, that they may be made perfect in me, & that they may be there, even where I am. ver. 23. 24. And by sitting, she meaneth continual abode and residence: His fruit, that is, that that is to be received from him and his word. For as Shadow and fruit and apples are acceptable to the faint and wearied, job. 7. so all things that come from Christ, are to his most sweet and comfortable, if they stay upon him and cleave only to his word, yea his very yoke and burden shall be easy and light to them, as Math. 11. 28. 29. 30. 1. john. 5. 3 is sweet to the roof of my mouth. He putteth one part of the man, for the whole, and namely that part which is most apt for tasting, understanding thereby, not only how delightful Christ was to the outward man, but specially and chiefly to the inward, under the outward part also comprehending the inward.  
Verse. 4. He brought me unto the place of wine: These are still the church's words, celebrating the abundant kindness and love 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 be spiritually understood, to wit that our Saviour brought the church to life and salvation, by the exercises of the word and sacraments, Whereunto the parable of the marriage. Math. 22. doth in some sort appertain And his banner towards me was love, (that is, he had love towards me instead of a banner) Those that are skilled in war know, that by banners and Ensigns the soldiers are called together, and kept in awe under their own captains, Whereunto it should seem that the church alludeth, meaning, that the husband of his only love towards the church, did by his favour, as it were by a banner set before her eyes, draw her as it were unto him. Or else it may be thus. Sundry people, and namely the Turk, when he besiegeth any place, doth the first day set up a banner all of white, signifying favour if they will accept it: the next time a red banner, betokening the execution of the chiefest: and the last time a black one, signifying all one and other must to the sword and fire. But Christ the spouse always setteth up a banner of love, grace, and favour, howsoever we little deserve the same at his hands. The first seemeth to me to be the more plain sense.  
Verse. 5. Prop me up with these Flagons, These are the words of the Church, spoken unto her Damosels or virgins, of whom see before chap. 1. 3. and she seemeth to be so inflamed with the love of Christ, that she is ready even in the midst of the banquet, to sink down, or to swoon, as you would say for love. But she hath two aids and comforts in this her weakness: one expressed in this verse: the other in the next verse following. That in this verse is, that those that attend upon her by the bridegrooms appointment, that is, the Prophets, Apostles and servants of God (See for this purpose Ephes. 4. from verse 11. to the end of the 16) do minister unto her at her request, the spiritual Treasures and good things of her Husband, which I take to be noted, and that very forcible and plainly by these words: Prop me up with these flagons: bear me up with these apples, as it were appointing some certain aids, which if they were neglected, all the rest that could be used, were worth nothing. And by Flagons, no doubt she meaneth, by the figure Metonymy, the thing containing, for the thing contained, that is, the sweet. Water and drink of life, of which see Isaaih, 55. 1. which Treasure also we have in earthen Vessels, or Flagons, as 2. Corinthians 4. 7. and is indeed nothing else but the sweet promises of Christ unto everlasting life. And though by Apples laid under her as it were, she mean the self same thing: yet there is another order of it. For he alludeth to the custom of men, who, when other are swooning or fainting, are wont to put strong smelling, things unto their Nostrils: so the Church meaneth, that for her comfort and refreshing, and reclaiming her again as it were from death to life, she would have well smelling Apples, fet out of Christ's Treasure, both held and applied to her, that by that means she may be, as it were recovered: For I am sick with love: q. d. I shall never cease, nor be in quiet, till I perfectly enjoy my husbands company, feeling in this life, the assured Testimony of his continual favour, and possessing the same eternally in the heavenly glory. See 2. Corin. 5. 1. 2. etc. Philip. 1. 23.  
Verse. 6. His left hand is under mine head, and his right hand doth embrace me) These are still the words of the church, containing as I said before, the second comfort in her fainting: and that is, that she had her spouse, not only present with her (who alone is able effectually to heal the church) but showing singular love and kindness cowards her: staying her up with the one hand that she fall not down, and comforting her with the other by laving embracing her. I know that some put the right hand for length of days, and the left hand for glory and riches, as Proverb. 3. 16. But this is the more simple, and agreeth better with the circumstance of place & person, to wit that Christ by using the gestures of those that do embrace their friends, and comfort and ease them in their infirmities, doth express thereby, the singular love he hath to his church, and his tender care over her in comforting her.  
Verse. 7. I charge you and that by an oath.) These are still as I take them, the words of the church, and not of Christ (as some suppose) resting in the embracing of her spouse, of which we heard immediately before verse 6. straightly charging those to whom she speaketh, that no manner of way they be troublesome or disquietous to her spouse, that resteth himself and taketh pleasure in the embracings of her. And there is a double reason that leadeth me to think, that these are the church's words rather than Christ's. First, because that she by reason of the authority she had, might command, as she doth verse 15. of this Chapter. Secondly, because all the words that follow till you come to verse. 15 are the Church's words. When she saith that she chargeth them by an oath, she meaneth that she doth very hardly and straightly charge them, and as it were in conscience bind them. For the words, Daughters of jerusalem, see chapter 1: 5. she meaneth no doubt such, as wished well to the church, and had somewhat to do therein. Tarry ye abroad with theroes, or with the hinds of the field. That is, get you abroad for a while, take your pleasure, and do what you will, only disquiet not, neither vex my spouse. And all this is spoken by the church, as though the feast had been kept abroad in some country town or Village abroad: also it is uttered after the manner of men and their wives, who when they will talk of secret matters, or take their rest and sleep quietly together, will bid their children and servants avoid, and get them abroad to recreate themselves whether they will for a while. Stir not up, neither make, That is, disquiet him not any manner of way. And this the church speaketh both of her hearty love that she beareth towards her spouse: and also of good will that she carrieth towards herself, who earnestly wisheth and destreth to enjoy the continual presence, and company of her spouse. This love, uz. of mine, meaning him, whom she most dearly and tenderly loved: which thing is also forcible and plainly expressed by the article, this. Until he will himself. The Church referreth all, to the good will and pleasure of her spouse, only this she taketh care for, that he may not be provoked or disturbed by her, or any of hers, by any occasion or offence though never so small, but showeth herself loving and obedient to him in all things. See Ephes. 5. 24.  
Verse 8. It is the voice of my Well-beloved. The Church in the verses before going, and namely verse 4. 5. 6. had set out one notable duty of our saviour towards her, and that was of life and salvation which he brought her, figured under the shadow of a banquet and healing. Now she recokneth up another kindness showed, to wit, the giving of her pleasure, peace and all good things necessary for her: and this he setteth out under the figure of the spring time, and of all green and flourishing things, offering themselves as it were to the sight and service of the church, & this reacheth from this verse to the end of the 15. And this speech may be divided into two parts. One is, that Christ offereth all good things to the church, and refresheth her, being delivered from the winterly tempests of sin: & this reacheth unto verse 14. The other is, that he putteth back from her, all evil & 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 servants appointed to the purpose: as 2. Cor. 4. 5. But let us come to the words as they lie. It is the voice of my well-beloved. These words are spoken, as though while the bride slept, the bridegroom had gone abroad some whither, and as though she had been suddenly waked, & made marvelous glad, by the voice of her spouse returning back again, q. d. Certainly it is my spouses voice, wherein I much rejoice, all this while I did but dream it, or imagine it so to be: as when strange things and unlooked for come to pass, we can hardly be persuaded at the first that they are so, as Psalm. 126, 1, But now I perceive of a truth, it is not his voice indeed. Behold him. q. d. I would have you that are my friends and well-willers, to be persuaded of this, as well as I: for I take that she speaketh these words to them. He cometh leaping upon these mountains, skipping upon these hills. These words of leaping and skipping, do not only note his great speed and hair, to secure and comfort his church, which is also set out in the next Verse, by the similitude of Roes and Hinds: but the other words also of Mountains and Hills, do marvelously express his singular love, as though the Church should say: the danger of the journey, the hardness of the way, neither any thing else as man's power, aids and such like, can hinder him from coming to me, to comfort me in my distresses. And that mountains and hills are so used, may appear. Isa. 40. 3.  
Verse 9 My beloved is like a Roe, or a hinds calf.. The Church meaneth by these words, to declare how swift and speedy Christ is to comfort and secure her. We ourselves know by experience that Roes and hinds be very swift footed: but besides our own knowledge, we have the warrant of the word: as Psalm. 18. 33▪ beholding him standing behind our wall. As though the church should say. It is a wonderful thing, be standeth by me, and is present with me sooner than I can speak. And when she saith, standing behind our wall, I think by Wall, she meaneth God's goodness, and the promises and comforts of his word, with which the church in the time of the cross and trial, armeth and defendeth herself: behind which, Christ may be said to stand, when the performance thereof, is not plainly seen to his children, and yet he is always nigh unto them in the truth thereeof always to help them, as she afterwards addeth. For the word Wall, see Isaiah. 26. 1. Looking forth of the windows. I take, that by all these speeches, the church meaneth nothing else, but Christ's favour towards her. This speech may be borrowed from great personages and states: as kings, Queens and such like, who do many times show themselves at windows to be seen of their people: which thing also the people take as a testimony of great favour, specially when out of the windows, they show them pleasant and delightful countenances. Springing out of the gates. This speech is somewhat dark, and yet so it is in the Hebrew text: and is a Metaphor taken from flourishing trees and flowers, to which Christ was resembled before verses. 1. 3. The church meaneth nothing by this manner of speech, but to set out, the most flourishing and pleasant countenance, that her spouse gave her. In sum, all comes to this: that the church's words do by certain steps, as it were, set out the wonderful work of Christ towards her: as first, she heareth his voice, verse 8. Next she seethe him coming, verse 8. also. And lastly, she doth presently behold him present. verse 9  
Verse. 10. My well-beloved speaking fair unto me) In this verse, the church taketh upon her the person of her spouse as it were, declaring what words he used to her, who as yet calleth her, not to the full and absolute enjoying of those good things that are laid up for her in heaven, but to the most assured seals and pledges, of those good things that are to come, which Christ would have communicated unto his Church, both in word and deed by his eternal spirit. Arise my love, my fair one, and come. When our saviour calleth the church his love, he showeth in what great regard he hath her, and how tenderly he favoureth her: and when he calleth her, his fair one, he showeth how much he doth account of her. For so much is the church in deed, and the particular members thereof, as it pleaseth the spouse to esteem of them. And when he saith arise and come, he meaneth that he would have her come out of the ignorance, darkness, and sin, wherein she was, to the pleasantness of righteousness and holy conversation, wherein he taketh delight, and so you shall find the word arise used Rom. 13. 11. and the word come. Math. 11. 28.  
Verse. 11. For lo winter is past: the rain is past, it is gone away. This is a reason that the spouse yieldeth, why the church should arise and come unto him, & it is taken (joining this 11. 12. and 13. vers. following together) from a comparing of the time before her calling, with the time after her calling. The former time was winter-like and stormy altogether, and then was the Church strange from the common wealth of God, and wallowing in sin: but the time since her calling, is altogether green, flourishing, pleasant, sweet fruitful, and such as should most plentifully replenish her heart and all her senses, and this I take to be the meaning of these three verses 11. 12. 13. together, to wit that by Winter, rain, etc. he meaneth sin, error, ignorance and all crosses either inward or outward laid upon the church, as persecution, reproach, &c: and by flourishing things, singing of birds, the voice of Turtles, the fig tree and her young ones: The Vine and her first grape, etc. which are all evident tokens of spring time and Summer, he meaneth assured testimonies of God's grace: as forgiveness of sins, knowledge, and light of the truth, and all outward blessings of the Lord, as peace, plenty, prosperity, etc. And that by Winter and rain, should be signified sin and ignorance, it is not without proportion. For as in the winter season, all is stormy▪ turbulent, and dark: so sin bearing sway, there is nothing but disorder and ignorance. Now, let us more particularly, consider the words of the 12. & 13. verses, which I take to be so excellent a description of the spring time, and so forward, as none either hath been, or can be more lively given. For in the spring time flourishing things, that is, flowers show themselves, and Birds sing, to the great comfort of men, and the fig doth send forth her green figs, and the Vine her tender grape, whereas other trees for the most part, do show them in flowers first, and afterward in fruit. For the better understanding of this place, see that which our saviour saith, Mat. 24. 32. of the fig tree. And when he saith The Fig tree itself, and likewise addeth the Vines themselves, he speaketh this as a sure proof that the spring is come. For the fig tree and the vine, be two of the last, trees (as we know by experience) that make show of their fruit, q. d. If you will not believe, by beholding the flowers on earth, by hearing the birds and turtles sing (all which are evident signs of the spring time): Yet believe it, because the fig tree and the vine which are more late than other trees, have also yielded out their fruit. And when he saith, Even in the first grape, he meaneth not that the vine yieldeth fruit twice a year, as one grape first, and an other after: but that this was the first appearance of the grape, and that yet notwithstanding the vine itself did yield, a sweet smelling savour, both in the leaves and fruit. As for that which followeth in this 13. verse, Arise my love, my fair one and come, is expounded before verse 10. of this chapter.  
Vers. 14. My dove, etc. The church still repeateth the words of her spouse, begun before ver. 10. And in that he calleth her dove, he meaneth not only thereby her beauty and fairness, because Doves be commonly white: but also he meaneth her chastity, as before chap. 1. 15: Also her simplicity and uprightness, together with freedom from bitterness. See Math. 10. 16. also Psal. 74. 19 Writers also affirm, that the dove hath no gall. He alludeth also further to the nature of a dove in the next words, when as he saith, Living in these cliffs of the rock in a den all to broken. For they that write of the nature of creatures, affirm, that the doves do specially delight to be seen in rocks, and to lie hid in the Holes and clefts: but by these things he meaneth as I take it, the modesty or shamefastness of the church, who sometimes thorough the feeling of her sins, sometimes for the grievousness of persecutions, is glad to get her into the rocks, which are taken to be places of sure defence, and therefore he addeth particularly in these clefies of the rock, In which respect the faithful many times call their Lord their rock, as Psal. 18. 2▪ and sometimes to be content with places of less assurance as dens all to broken, to the end that for a while she may hide herself there from the rage and cruelty of the enemy, Show me thy countenances, that is, show thyself in my presence and come unto me. Neither lacketh it some force that he speaketh in the plural number, as that he would have her to leave none of her particular congregations or members behind her. Make me to hear thy voice, that is to say, speak to me, walk continually with me, and be conversant with me. O singular love of Christ to his church, that doth thus earnestly seek for and desire the presence and company thereof: and O wonderful ingratitude of the church, if she should contemn it. For thy voice is sweet, and thy countenance comely. All this he speaketh of the church, not that she is so of herself, but it pleaseth her spouse so to accept of her. For therefore hath he given himself for the church, that he might make it glorious unto himself, etc. as Ephes. 5. 25. 26. 27. And these words contain also a reason, why Christ so much destreth the presence and company of his spouse.  
Verse 15. Take for us the foxes.) I take these words still to be spoken by the church, in the person of Christ, as though that he spoke unto his friends, not only willing but commanding them earnestly to endeavour the removing of all things great and little, that might hinder the groweth of his church, which is a peculiar inheritance unto himself, whether it were in unsound doctrine, or in corrupt conversation. See Tit. 2. 14▪ And when he saith, Take for us, he showeth that he hath as great love to the church as to himself, which if it be spoiled or hurt, it redoundeth also to himself. By foxes, he meaneth not only evil men, as heretics, dissolute persons, etc. that would hinder the groweth of the church: but all other things whatsoever, how great or how little soever they be: which also he signifieth by the next speech, in that he calleth them little foxes. And when he addeth, corrupting the vines, he meaneth marring and destroying, yea bringing as it were to utter corruption and destruction the churches of God. That God's church or the particular churches, are resembled to wines, may appear by sundry places of Scripture, as Isaiah. 5. 1, etc. Psalm. 80. 8. 14. Math. 21. 33, etc. And that foxes are hurtful to vines, our very prooverb showeth, the fox will eat no grapes. Whilst our vines bring forth the first grape, that is, while they are tender and young, as before verse 13. For even then when the church is beginning to grow, would it be looked unto specially: which they that have care of, ought heedely to mark, and to take heed, that it be not devoured by grievous Wolves, and by men that shall rise up from among themselves. As Acts. 20. 29. 30. 1. john. 2. 19 and other places.  
Verse. 16. My well-beloved is mine.) These are the words of the church, spoken in her own person, and is the conclusion of the former discourse made in this chapter by her: wherein she first rejoiceth for the most excellent fellowship that she had with Christ: and next she wisheth as it were, his continual presence all the days of her life, promising to remain his, until she be perfectly joined with him in heaven. Now when she saith, My well-beloved is mine, and I am his, It is as much, as if she should say: he will have no other for his wife but me, neither will I acknowledge any other for my Spouse but him: we will either of us delight one in an other, and be contented to take and love one an other only. It followeth. That feedeth among the Lilies.  
I know these words are diversly interpreted, and I think it ariseth, because the Hebrew word may be taken either passively or actively. Some expound it thus, that feedeth among the lilies, that is, that is most sweet, and by the good smell of his savours, that is by his goodness, & the sweetness of his promises calleth & allureth me unto him. I will speak what I think, I had rather expound it thus: that feedeth) uz. his flocks▪ as chap. 1. 7. among the lilies, that is, in sweet pleasant, soft and well smelling pasture. q. d. He that plentifully, pleasantly and sweetly handleth and entreateth those that are his. And to this sense seemeth to agree, Psal. 23. 1. 2.  
Verse. 17. Until that day shall come, and these shadows shall fly away. These are still the words of the church, and must be joined to the latter end of the other verse, wherein she promiseth that she will remain to him for ever and ever. For though the word until, do most commonly note but a piece of time, yet here it is used for a perpetuity and everlastingness of time, as it is also in other places: as 2. Sam. 6. 23. Psal. 110. 1. Mat. 5. 26. Mat. 28. 20 Which may also appear in that she saith so forcibly, Until that day shall come, by which he meaneth that same great and last day of judgement, which is usually pointed out, by that manner of speech, both in the old and new Testament: as joel. 2. 31. 2. Tim. 2. 18. And these shadows shall fly away. By shadows he meaneth both the troubles of this life, and all vanities whatsoever, that are set between her and her spouse, while she liveth in this world: or else we may understand by shadows, all those things that may shadow out unto us, the hope of eternal life and glory: which may be called shadows, not that they are so of themselves, but being compared with others, that do lead us unto those, and when she saith, shall fly away, he noteth the sudden vanishing of the same. Return. The church speaketh this, as though her Spouse were departed, and as though she could not endure and abide his absence, though it were never so small awhile. Belike (O my beloved) to a roe, or to a hinds calf, that is, make most haste and speed to come unto me, as before in this chapter verse 9 And depart not any whit at all from me, running on mountains, when one of them are sundered from an other. He meaneth no doubt the mountains of Gilead, which the river of Iorden did separate from the rest of judea. See 2. Sam. 2. 29. Now, he rather remembreth these mountains than others of the country of judea, because they were notable & commodious for hunting, and well stored with game, and therefore much haunted. For at what time Solomon wrote these things, as it should appear, Hamath was not greatly occupied, neither was the house builded in the forest of Libanus. see 2. Chro. 8. 2. 3. etc. 1. Kin. 7. 1. 2. etc.  
Ver. 1. Teacheth us, that if we will have pleasant, sweet, & good things, we must look for them in Christ only, for it pleased the Father, that in him alone should all fullness dwell. Col. 1. 19  
Verse. 2. Setteth out the excellency and beauty of the Church, instructing us to join ourselves to that holy fellowship, which the Lord himself accounteth the pillar of truth, and his own house. 1. Tim. 3. 15.  
Verse. 3. Doth not only show, that our Saviour Christ hath in him the fullness of all goodness. john. 1. 16. But also these words, I do greatly desire to sit, do teach us what a holy hunger and thirst we ought to have after him. For which see Psalm. 42. 1. 2. Psal. 84. 2. and that not for a small while, but continually, for he that continueth to the end shall be saved. Mat. 24. 13.  
Verse. 4. Teacheth, first that all the good things we have, we have from God. james. 1. 17. by the mean of our saviour Christ, which is always taught in these words, Grace be with you and peace from God our Father, and from the Lord jesus Christ. Rom. 1. 7. Secondly, that all these things, whether they be bodily, or spiritual, or both, are bestowed upon us for Christ's sake, and that therefore the Lord is to be continually praised. as Ephes. 1, 3. 4. 5. 6. 1. Pet. 1. 3.  
Verse. 5. Teacheth us, first that we should comfort & strengthen one an other in our faintinges. Heb. 3. 12. 13. Heb. 13. 1. 3. Rom. 12. 9 10. 11. 13. 15. 16. Secondly, how earnest and hearty our love should be to Christ, who hath loved us so tenderly, that he hath given himself for us. Rom. 5. 6. 7. 1. john. 3. 16. 1. john. 4. 9 10. 11.  
Verse. 6. Teacheth, that the presence of Christ to his church, by his spiritual power and grace, is marvelous comfortable: which made our saviour also to promise it, as appeareth. Mat. 28. 20▪  
Verse. 7. Teacheth us, that not only those that are without the church, but those that are linked & joined to that holy body, have need sundry times not only to be admonished, but also straightly charged, that they do not any thing that may grieve or disquiet jesus Christ the head thereof. Ephes. 5. 23. For if they do but never so little provoke him, 
Psa. 2. 12.  then blessed are all those that trust in him.  
Verse. 8. Setteth out the great speed and haste as it were, that Christ maketh to help & secure his church in her griefs and distresses. For proof whereof, see Luk. 18. 8. True it is, that men many times think the time very long, as Psal. 13. 1. But we must learn in patience to possess our own souls, Luk. 21. 19 and to tarry the lords leisure, Psal. 27. 14. Psal. 37. 34.  
Vers. 9▪ Teacheth, that it is marvelous comfortable to the distressed oves of God, to be persuaded, or to see by the eye of faith, testimonies and assured tokens of Christ's favour, presence & help.  
Verse 10. Doth not only teach Christ's love towards his church, calling her from: the vanities and delights of this life, to the hope of a far better state: but also teacheth her to yield obedience to that call, and that while it is to day. Heb. 3. 7. 15. lest otherwise we hear that terrible judgement pronounced and practised against jerusalem Math. 23. 37. 38.  
Verse. 11. showeth, that our saviour graciously removeth all lets and impediments that might hinder us from coming to him, & namely our sins, as Isaiah 1. 18. jere. 3. 35. Psal. 103. 8. 9 10. 11. 12. 13. So that if there be any defect or want, it is not in him, but in ourselves, who many times thorough the corruption of our own nature, do cast stumbling blocks in our own ways, to hinder and let us in the course and raze of godliness.  
Verse. 12. 13. Teach us further, that God doth not only remove stops and lets, but also giveth unto us abundance of his mercies as continual spurs in our sides, to provoke us to well doing and obedience. joseph made his masters favour an effectual instrument, to keep him back from committing villainy with his mistress. Genes. 39 8. See Deutr. 8. thorough out, but specially from verse 10. to the end of the chapter.  
Verse 14. Teacheth us, that the church sometimes by one mean, and sometimes by another, is brought into wonderful distresses. Which thing is lively expressed Isaiah. 5. 1. 2. 3, etc. Also Math. 21. 33. 34, etc. under the parable of the vineyard. Which also rightly considered serveth well to stop those men's mouths, that stand so much upon the outward show, and multitude of the church. See Michaiah 7. 1. Rom. 11. 1. 2. 3-4. 5, etc. Isaiah. 1 ver. 9  
Verse. 15. Teacheth us that all things what soever, though they be never so great or little (& therefore these speeches they are small things, are of no force, hindering the growth of the church) ought to be removed, and that specially even in the beginning of the planting of Churches, & while the churches themselves, be as it were tender and young. This order of reformation, the good kings observed: as jehosaphat. 2. Chr. thorough out 17. Hezekiah, also 2. Chr. 29. etc. josias likewise 2. Chro. 34. thorough out, & namely verse 3. from which our saviour Christ himself was not far off in example & practice. joh. 2. 14. 15. etc.  
Vers. 16. 17. Set out, the assured and continual affection, that aught to be in the church, to her spouse and head Christ, so that in purpose & strength of God's spirit, she may always say: Who shall separate us from the love of Christ? Shall tribulation or anguish, or persecution, or famine, or nakedness, or peril or sword? No, for I am persuaded, that neither life nor death nor angels nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shallbe able to separate us from the love of God, which is in Christ jesus our lord, as it is written. Rom. 8. 35. 36. 37. 38. 39   

CHAP. the third and the sum thereof.  
The Church declareth the most earnest desire that she had every day more than other, to take hold of, and to obtain her spouse, 1. 2. 3. 4. 5. 6. Afterward being fully assured of the glory of her spouse, she showeth that it is much better and profitable for her, not to stay her spouse here, but to follow him, ascending into his heavenly bridechamger. 7. 8. 9 10. 11.  
1 IN my bed sundry nights I seeking him, that my soul loveth, I seeking him (I say) when I had not found him, I said,  
2 I will now rise up, and I will go about the city: by the streets and by the open places will I seek him, whom my soul loveth: but seeking him I have not found him.  
3 I said unto the watchmen that go about the City, they finding me, have you seen him whom my soul loveth?  
4 I had but a little passed by from them, when I found him whom my soul loveth: I took hold of him, neither will I suffer him to departed, till I shall have brought him into my mother's house, and into the inner chamber of her that conceived me.  
5 I charge you by an oath, O ye daughters of jerusalem, tarry abroad with the Roes, or with the hinds of the field, stir not up, neither awake this love till he will himself.  
6 Who is she that would come up out of the wilderness, as it were perfumed with the liftings up of smoke, perfumed with myrrh and incense, better than all the fine powder of the Apothecary?  
7 Behold his bed, which is better than that, that is solomon's, (about which stand threescore mighty men, of the mighty men of Israel,  
8 All taking hold of the sword, are expert in war: every one is girded with his sword upon his thigh, for fear every night.)  
9 Yea better than the bed, which king Solomon prepared for himself, of the trees of Lebanon:  
10 Whose pillars be made of silver, and that that was laid upon it of gold: whose covering was purple coloured, the inwards whereof were as i● were, paved with love, by the Damosels of jerusalem.  
11 O ye damsels of Zion, come forth and behold king Solomon, with the crown, which his mother provided for him, in the day of his betrothinges, and in the day of the gladness of his heart.  
THough in this song it may be, 
Con.  that all the chapters thereof, do not hang and depend one upon an other, by reason that some things were said and done at one time, and in one place, and some at an other time, and in an other place: yet for the knitting of this with the former, this me thinketh may be noted, that having before declared, what passed in the day season, or else when the day was very nigh, and that while they were together in the country as it were; the church doth now declare the matters and speeches, had in the night, and in the city, as may plainly appear by the two first verses.  
1 The chapter I take it, 
Divis.  may be divided into two parts. In the first the church setteth out the great desire that she hath to take hold of Christ, and to possess him, which appeareth in this, that by day & by night, at home and abroad, in the country and in the city, she is wonderfully inflamed with his love, and this reacheth from verse 1. to the end of the 5.  
2 In the other she doth as it were correct herself, desiring rather that he should take hold of her, and that she might abide with him, than he with her, where upon she entereth into a commendation of his glory, sweetness, etc. not only comparing it with solomon's, but preferring it before it, and that by many degrees, and this reacheth from verse 6. unto the end of the chapter.  
Verse 1. In my bed) These are the church's words, testifying her hunger and thirst after her spouse, that in these places, and at these times, wherein men give themselves to their pleasures and rest, her soul was tossed and troubled with seeking, yea and longing after him, whom his soul loved. And it would be marked, that she saith not only one night, but sundry nights: testifying her continuance and earnellnesse, in this holy hunger, and most assured love: to which also appertaineth the doubling of the word seeking him, expressing thereby her earnest affection. These words, whom my soul loveth, are expounded before, chapter 1. 7. In sum, the church using this Periphrasis instead of a proper name, doth nothing else but express the force of his love, and the earnestness thereof. Now where she addeth, when I had found him, that is, when I did not sufficiently perceive him, to be present with me according to my hearts desire (for else Christ is never absent from his church, but continually present therewith, as appeareth Math. 28. 20.) True it is that in our understanding, & to the judgement of the Church, Christ seemeth either to be altogether absent, or else not very nigh: but howsoever it be, this is the truth, that He that keepeth Israel, will neither slumber nor sleep, Psal. 121. 4. But the Godly are most grieved with this assault in the time of persecutions, trials, troubles, sorrows, etc. Which also may be signified by the word night in this place, as it seemeth to be taken. job. 17. 12. It followeth I said, (uz. to myself) for all these are the words of the Church, speaking unto herself, & as it were declaring the consultations which she had with herself, and resolving what she were best to do.  
Verse. 2. I will now rise up. q. d. I will delay it no longer, now I am resolved diligently and carefully to seek him, yea leaving my bed and natural rest, to the end I may find him. And I will go about the City, uz. to seek him. q. d. I will leave no place unsought, which also may appear by the particulars following of streets and open places. I will seek him. uz. with great diligence and earnestnesꝭ whom my soul loveth, (see verse. 7. of the first chapter) but seeking him I have not found him. The spouse expresseth these words sorrowfully, not so much for the pains she took, as that she could not meet with him, whom she so tenderly loved, and carefully sought. And when she saith, she found him not, she meaneth so sufficiently as she would, and as her heart desired, as may appear also by ver. 1. of this chapter, for the better understanding of these words in this place, read the notes there, for they serve also fitly for the purpose.  
Verse 3. I said unto the watchmen. The church meaneth by this manner of speech, that she neither dissembled her love towards Christ, nor feared to demand every one that she meets, no though they were public rulers or preachers (for that it is as I think, she meaneth by watch men: Ezech. 33. 2.) concerning Christ her husband, but that she did openly declare her unfeigned love towards him, for which see, chap. 2. 5. that go about the city, she speaketh this according to the custom of men, or towns of war, who besides that they have standing or set watches, for every corner or quarter of their city, have also certain chief men appointed for their authority and faithfulness, continually to go from one place to another, to overuew the rest, and to see that they are faithful in the charges committed unto them. They finding me, that is, when they had found me, going about the city by the streets and open places thereof, as vers. 2. Have you seen him. She speaketh to such as perhaps knew him not, neither by name nor by face, though indeed they should have been well acquainted with him: but such is the force of earnest love, that it many times maketh men believe, that others know them, whom they like of, though they do not. Whom my soul loveth. See this expounded, chap. 1. 7.  
Verse. 4. I had but a little passed by from them. The Church declareth not what comfort or counsel she had at the watchman's hands, which perhaps was little or nothing at all, so reckless and unfaithful many times are they that should be most forward, but proceedeth to declare what issue her diligent searching had, namely that she was scarce gone from them, or passed but a little way from them. When I found him, whom my soul loveth, uz. to the great joy and contentment of my heart. I took hold of him. As in the former words she had declared what she did before she found him, so now she showeth what she did after she had found him, uz. laid fast and sure hold of him, as loath to let him departed, whom she had so painfully sought, and did so tenderly love. Neither will I suffer him to departed, uz. at any time or by any means from me. She showeth the holy purpose she had, to detain and keep Christ with her, for the better performance whereof also she maketh a promise, that she might thereby be the more straightly bound to the doing of the same. Till I shall have brought him into my mother's house. For the word till, see before chapter 2. 17. meaning also by her mother's house, most familiar and delightful dwelling and continuance with him; by which also, (for the great love that mothers bear unto their children, for which see Isaiah 49. as also Isaiah 66. 13.) she noteth most comfortable entertainment, and friendly continuing together, as it were under one roof. And into the inner chamber, she meaneth the best place of the house, and most secret, and if any one were more secret & better than an other. See 2. King. 6. 12. Of her that conceived me. A periphrasis, or description of her mother. See Psal. 51. 5.  
Verse. 5. 1. I charge you by an oath. The church having obtained her husband, and his holy company or fellowship, enjoineth and that very vehemently, the particular members thereof, to do nothing that may be grievous unto him, and no doubt but she hath a special regard to the custom used then, and yet even at this day in some places used amongst us, namely that songs are sung before the Bride chamber, and certain noises of instruments brought, to wake the bride and bridegroom from sleep. See all this verse, even word for word as it is here, expounded before chap. 2. verse 7. which also is an usual thing in this book, as we see in many marriage songs, and other kind of verses also.  
Vers. 1. Who is she, uz. beside myself: q. d. what people is there in the world besides the church, that would do this and that, that is, those things which are expressed in this verse? And here beginneth the other part of the chap: in which the church, correcting as it were, her former speech, speaketh thus as it were; what should I cause him to remain with me? Nay rather, I should strive to enter into his palace, who hath all things most fair, best furnished, and exceedingly sweet, and well smelling, yea, whose very Bed or Bride-chamber, is much more glorious, than all Solomon's royalty, which afterwards she commendeth in many respects. That would come up out of the wilderness, that is, forsake the world, and the things that be therein, which may be aptly compared to a wilderness, because▪ as it is commonly full of hurtful & noisome things, so is the world. As it were perfumed, with the liftings up of smoke, that is, ascending up directly even as pillars of smoke. She addeth, perfumed with myrrh and incense. We know that these were sweet & pleasant things, for the savour and smell of them, see Psal. 45. 8▪ Better than all the fine powder of the Apothecary. The word that is here turned Apothecary, signifieth such a merchant as selleth all sorts of sweet smelling things. Our gross here amongst us, but specially our Apothecaries, have their shops most stuffed with such savours, and are most often in the compounding of such things for smell, and therefore it is not ill turned Apothecary. Whatsoever it be: the Church mindeth to declare, that though she had the vaintiest, and delightfullest things in the world, yet these could not hinder her from coming to her husband Christ, in whom were hid all the treasures of God. Col. 1. 19 Also Coll. 2. 3. and as in respect of which, all the things of the world were to be accounted but loss, dirt, dung, and whatsoever is most vile; see Phil. 3. 8.  
Verse 7▪ Behold this bed, which is better than that that is solomon's. She amplifieth the excellency of the bed of Christ and his church, by comparing it with solomon's, & first she commendeth it for the safety that is to be had & found there, and that in this verse, and verse 8: all which is contained in a parenthesis as you may see. Secondly for the dear price, and rich furniture of the same, vers. 9, 10. And she entereth into this course of commendation, not only to set out the great glory of her husband, but thereby also the better to stir her up to perform her duty towards him, that was of such great state and magnificence. About which stand threescore mighty men. q. d. The bed is watched, lest any should either by force or fraud, annoy the bridegroom or his spouse: neither doth this watch consist of weaklings, but of most stout and courageous men, yea, and that of a great number of them, namely threescore, and those not heathenish idolaters, or profane professors, but as she saith afterwards, of the mighty men of Israel, that is, faithful and godly, having the knowledge, belief, zeal, and obedience of religion towards the Lord, and therefore most likely to be found trusty, towards other. All this is spoken after the manner of earthly princes, who as they have their guard for the day, so they have their watch for the night, and that in & about the bedchambers, as a man would say.  
Verse. 8. All taking hold of the sword. He amplifieth this guard or defence, showing that they are not only godly men, but as he said before, men of valour, and courage, able to handle this weapon both for the defence of themselves, & their king, and for the annoyance and hurt of their enemies. Are expert in war. As before she had commended them for their strength, so here she praiseth them for their skill, because one of these without the other are little available. Every one is girded with his sword upon his thigh. This was the manner and custom then of that people, as appeareth Psalm. 45. 3. By which also she noteth their readiness in the use of their weapons. For fear, uz. lest any hurt should befaule the brydgrone or the bird. Every night, she meaneth that they use this course of a watchful care and wise defence continually. No doubt but under all this, the holy Ghost meant to show, in what a safe state, and condition they are, that are matched with him, who have both infinite numbers of holy angels to attend upon them, Psalm. 91. 10. and of godly teachers to fence and guard them, as it were thorough all the dangers and distresses of this life whatsoever. See Ephes. 4. 11. 12. 13. For though he speak here but of a certain number, yet no doubt but thereby he understandeth an infinite number, which is also usual in the holy scriptures.  
Verse. 9 Yea better than the bed which king Solomon prepared for himself. Every word here tendeth to the magnifiying of the marriage bed of Christ and his Church. As first in that it was better than a king's bed, who for his state and riches was commendable through the world and wonderful. 1. King. 10. 27. Thirdly, in that it was better than that, which he had prepared for himself. We know what good things men make for themselves, specially when they have wherewithal to do the same. Yea, the very word which is here rendered Bed tendeth to the amplifying hereof, because it signifieth a fruitful and flourishing bed, of which see before chap. 1. 16. Yea and the words following make also to that purpose. When she addeth, of the trees of Lebanon, which was a place far from jerusalem, the wood also whereof was very excellent and good, as which for the worthiness of it was employed 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 far fet, and also because it was a notable and famous kind of wood.  
Verse. 10. Whose pillars are made of silver. As she had before spoken generally of it: so now she cometh to describe it by piece meal as it were, affirming that the pillars were of silver. We know that standing beds have pillars and posts to uphold the Testers: now whereas other men's were made of wood, his pillars were of silver, which should not seem strange unto us, seeing the holy Ghost saith, he gave silver in jerusalem, as plentiful as stones. 1. King. 10. 27. And that that was laid upon it of gold, he meaneth by that which was laid upon it, the bed itself, as we say, understanding also by gold, that it was most precious, because nothing we have is commonly more dear than gold. Whose covering was purple coloured. He meaneth that the covering or coverlet appertaining to that bed, was of a rich and costly colour. For purple was in those days accounted most dear and precious. See Proverb. 31. 22. Also chapter 7. 5. of this book, Mark. 15. 17. Luk. 16. 19 The inwards whereof, he meaneth the parts of the bedding, that were for the time out of sight. Were as it were paved with love, that is, were as costly & rich, as if they had been adorned with things that men most love & like noting also by the word paving, the varieties of works that were in the same, as in pavinge we see some chequered, some diamonded some one way, & some another, which also are no doubt, cunningly wrought with needle work, a matter much set by in these days in every thing. See Psal. 45. 14. By the damsels of jerusalem, he expresseth the persons that should perform this work, not meaning such as were brought up in the country, but within the compass of the walls of jerusalem, where it was like they had been trained up, in most curious, cunning, and costly workmanship.  
Vers. 11▪ O ye damsels of Zion. Those, whom in the other verse he had called damsels of jerusalem, he calleth here damsels of Zion, putting a part for the whole. For the hill of Zion was a piece of the city, meaning no doubt by these, the faithful and sound members of the church, whom yet notwithstanding they were forward, the church putteth in mind of their duties. Come forth, uz. out of your own private houses, into public places, and behold king Solomon. The fame and name of Solomon's glory was great, but yet not matchable with that of Christ, for behold a greater than Solomon is here, Mat. 12. 42. and yet because she had none greater to compare him unto, she resembleth him to the greatest. For even as the proper name David, is in scripture attributed to christ, as jere. 30. 9 So is solomon's here in this place. With the crown which his mother provided for him Now she describeth Solomon's glory, yet so that under the same is meant, the exceeding majesty of Christ. The word crown is put for the same, as Phil. 4. 1. and by these words which his mother provided for him, is set out the excellency thereof: for mothers will provide no base or mean things for their children, if they be able. In the day of his betrothings, that is against the time that he should be affianced & married also, for she putteth the beginning as it were of marriage, for ●he whole action of the same. And in the day of the gladness of his heart, that is, against the day, wherein his heart was made glad, which was not only when he and his wife, were affianced, but when they were married, and marriage duties performed, we knowing by experience, that the marriage day is the day of greatest mirth, specially to the parties married, against which day also the parties themselves, and the parents and all, do bestow all the cost that possibly they can, as we see by daily and continual experience.  
Verse 1. Teacheth us to be in continual meditation of Christ and heavenly things, yea and that we should for that purpose, break our sleeps as it were, to the end that we may be seized with the feeling of the same: and though we can not, at the first or second time conceive thereof, that yet we should not for all that leave off, but look for a time, wherein that holy hunger and thirst that we have of righteousness, shall be plentifully supplied, to God's glory and our comfort.  
Verse. 2. Teacheth us to shake off all impediments that may hinder us from going to Christ: as whether it be the heaviness of our flesh, or corruption of nature thorough sin, etc. For which see Heb. 12. 1. Also that we should seek good things indeed with diligence and care to attain the same, and that not in one place only, but in every place where they were likely to be had, or may be found indeed: and that though we find them not at the first seeking, yet we should not leave 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 therefore good reason why we should want the things we wish and desire; but stir up ourselves still, even as it were by excessive toil and importunity to prevail at the length.  
Verse. 3. Teacheth us not to be ashamed or afraid, by demanding to come to the possessing of those things that we wish and seek after. In labouring to get worldly things, we will endeavour to shake off both shame & fear, & whatsoever else might hinder us, in achieving our purposes, therefore for as much as these things are far more excellent, we should labour likewise with all earnestness to obtain them. Also it teacheth us to be watchful & painful, in the places wherein God hath put us, lest otherwise thorough negligence, we offend his Majesty, wound our souls, and hurt and hazard them, whom god hath set us over.  
Verse 4. Teacheth us, that if we be not faint hearted, we shall surely find in that time that God hath appointed with himself, from before all times, the good things we long for and seek after. See Galath. 6. 9 Also that when we have found them, we should labour continually to retain them with us, lest otherwise letting them go, or not setting by them, we be made void of excuse, as in respect of our knowledge, and so our latter end be worse than the beginning. See Math. 12. 43. 44. Also 2. Pet. 2. 20. 21. 22.  
Verse. 5. Teacheth every one to have care and conscience, that neither in persuasion nor practise, they do any thing to grieve or displease the Lord Christ, and to cause him to departed for a time, either from the whole church, or the particular members thereof: for besides that it is a grievous transgression to contemn him, and so great graces as he bringeth with him: it carrieth with it also, the eternal destruction of our souls.  
Verse. 6. Teacheth us, that God's children are and should be, always willing and contented, to departed from all things for the gaining of Christ. For if they make more account of the things of this life, they are not fit for him, as he himself plainly telleth us. Math. 10. 37. revel. 14. 26. secondly, that howsoever the things that God giveth us in this life, are of themselves good, yet that they are evil, when they hinder us from approaching to our saviour, and that therefore we should so use the world, as though we used it not. 1. Cor. 7. 31. and no further than as thereby we may be furthered, in the assured feeling of Christ and eternal blessedness thorough him.  
Verse. 7. Teacheth us to prefer things that be indeed good, yea things that are the best indeed: and that we should not be deceived with a vain show of things, appearing to be that which they are not. See Phillip. 4. 8. Secondly, that strength of body and courage of heart, is a thing not to be despised, but greatly esteemed rather, as a notable mean, that the Lord hath bestowed upon men, both for the just defence of themselves, and of other oppressed. Provided always that they do not as Lamech or Nimrod, abuse to pride in themselves, or tyranny towards other, or to roioyce in the same against the Lord, because the Lord will not have the Strong man glory in his strength. jer. 9 23. But let him that glorieth, glory in this, that he understandeth and knoweth the Lord. thirdly, that it is a notable thing for Princes and men of might, to have godly and faithful men about them for their guard, because it is impossible, that any man should ever be soundly and continually trusty to an other, that is not unfeignedly seized with the love and reverence of God.  
Verse 8. Teacheth us this much, that every one taking any charge upon them, and therefore particularly such as have the guard and keeping of other men's persons, should not only be men of valour and courage, for if they have no more but that, they may easily run into rage and rashness: but also that they should be well qualified for knowledge and skill, lest otherwise they may thorough ignorance, endanger both themselves, and the persons committed unto them: yea that they should be always ready for fear of dangerous inconue, niences and afterclaps, continually to stand upon their watch Tower, for the faithful discharge of their duties, both towards themselves and others.  
Vers. 9 and 10. Teach us, that great and mighty personages, may have and use very costly and sumptuous things, both because the Lord hath therefore ordained them, and their estate (whereunto likewise the Lord hath advanced them) doth require the same. For in as much as preferment cometh not from the East, nor from the West, but that it is the Lord that keepeth some low, and advanceth othersome whom he will: the Lord by that preferment showeth, that it is his purpose, that mighty men should have the most large and liberal allowance of all his creatures, because he hath as it were put them in possession of the same, and endued them with most excellent means for the achieving thereof. Notwithstanding always they must take heed, that they abuse them not, either in wastefulness, for than they shall answer it to the Lord: or for ostentation, as Ezechias did. Isaiah 38. for that is against charity, and the Lord that hath set them up, may pull them down, and advance others according to his good pleasure.  
Verse 11. Teacheth us, that even those in the church, that seem to be most forward, had yet notwithstanding need, not only to be told of their duties, but even to be exhorted and provoked, to embrace the best things. Whereunto also they should be encouraged, not only by reason of the remainders of dullness and heaviness, which thorough corruption of nature, cleave fast unto them: but also by the excellency of the good things set before them, specially Christ himself, and the fullness of all goodness in him, who is as a treasure of good things that never can be wasted, of whose fullness we have all received, even grace for grace, who though he give all his church and every member thereof abundance of blessings, hath yet notwithstanding never a whit the less in himself.   

CHAP. 4. and the sum thereof.  
Christ the spouse or husband of the church, greatly commendeth the perfection thereof, and highly extolleth the pleasantness of her speeches, & the sweet savour of her ornaments, faithfulness, duties and fruits: 1. 2. 3. 4. 5. 6. 7. 8. 9 10. 11. 12. 13. 14. Which when the Church heareth, and perceiveth, she again on the other side, doth not only confess, that all the good things she hath, were wrought in her by Christ, but taketh also thereby an occasion more & more to commend him, and to request him, continually to be present with her, and to do her good, whereunto also Christ consenteth. vers. 15. 16. 17.  
1 Behold thou art fair my love, behold thou art fair: thine eyes are like the doves, among thy locks of hair: thine hair is like the flock of goats, which look down from the mountain of Gilead.  
2 Thy teeth are like a flock of sheep, of equal proportion, which go up from the washing, all which bring out twins, and there is none barren amongst them.  
3 Thy lips are like a thread of scarlet, and thy talk is comely, thy temples among thy locks, are as a piece of a Pomegranate.  
4 Thy neck is as the tower of David, built for defence: a thousand shields hang therein: all the tergates of the mighty men.  
5 Thy two breasts are as two young roes, that are twins, feeding amongst the lilies.  
6 Until that day shall come, & these shadows fly away, I will go into the mountain of myrrh, & into the hill of incense.  
7 Thou art all fair my love, and there is no spot in thee.  
8 O spouse, thou shalt come with me from Lebanon, thou shalt come with me from Lebanon: thou shalt look from the top of Amanah, from the top of Shenir and Hermon, from the dens of the Lions, and from the mountains of Leopards.  
9 Thou hast wounded mine heart, my sister, my spouse: thou hast wounded mine heart with one of thine eyes, and with one chain of thy neck.  
01 How fair are thy loves, my sister, my spouse? How good are thy loves before wine, and the savour of thine ointments before all spices.  
11 Thy lips (O spouse,) drop the honey comb: honey and milk are under thy tongue: and the savour of thy ointments, is as the smell of Lebanon.  
12 Thou art as a Garden enclosed, my sister, my spouse: as a spring shut up, and as a fountain sealed up.  
13 Thy plants are as an orchard of Pomegranates, with sweet fruits as of the cypress tree, with nard.  
14 Even Nard and Saffron, Calamus and Cinnamon, with all the trees of incense, myrrh and aloes; with all the best of the spices. 15 O fountain of the gardens, O well of living waters, and such as flow from Lebanon.  
16 Arise O north, and come O south, blow on my garden, that the spices thereof may flow out: let my well-beloved come to his garden, and eat the fruit of his sweetnesses.  
17 I am come into my garden my sister my spouse, I gathered my myrrh with my spice: I did eat mine honey comb, with my honey: I did drink my wine with my milk: eat O friends, drink and be filled therewith, O well-beloved.  
TO the end that the Church might well perceive and feel, 
Con.  that her love towards Christ, and her looking for him, was not lost, as also that she had not commended him in vain, all which things were largely handled in the other chapter: it pleaseth Christ the head and spouse of the Church in this chapter, not only to enter into a singular commendation of the excellency of the church, as in sundry special parts of the same: but also to declare his unfeigned love again towards her, and even as it were to assure her of the same.  
1 In my mind this whole chapter doth contain two special points. 
Divis.  The first is a singular commendation, that Christ giveth to the church, which beginneth at the first verse, & so holdeth on to the 14: whereof also there are three parts: uz. an excellent and singular description (handled allegorically) of the parts and members of the church, he putting down eight in number. vers. 1. 2. 3. 4. 5. Secondly, Christ professeth, his great and wonderful love towards the church, making large promises, and describing notable duties appertaining thereto. vers. 6. 7. 8. 9 Thirdly, he returneth again to commend the church, and many excellent graces in the same, as the sweetness, delightfulness and pleasure thereof. vers. 10. 11. 12. 13. 14.  
2 The second is, a notable speech of the church, with Christ's answer unto the same vers. 15. 16. 17. In the church's speech, there is first a commendation of her head and spouse. vers. 15. and a wish that all graces may be conveyed from himself to her, she confessing that all the good she had, she had it from him vers. 16. And in Christ's answer, there is contained a promise, of his gracious acceptation of such fruits, as the church shall yield him. vers. 17.  
Verse 1. Behold thou art fair my love. He beginneth the commendation of the church, 
Sense.  and first as you may see, he commendeth it generally in these words, and afterwards in this verse, and the verses following, he entereth into a particular commendation of the several parts and members thereof. Behold thou art fair. The doubling of this saying, serveth not only to set forth the vehemency of Christ's love towards the church: but also the excellency of the church itself, in that Christ can as it were, find no words sufficient to express the same, her beauty being so great both outward and inward, and excellent also in both respects. See this expounded also before chapter 1. 15. Thine eyes are like the doves, uz. eyes. Meaning by this, that they were clear and simple: no doubt but he understandeth hereby the Preachers and teachers of God's word, who are or should be the same unto the church, that the eye is to the body, uz. watchful and he●dy, that nothing annoy it: in which respect also, the Prophets were called in the old Testament Seers, 1. Sam. 9 9 See the same phrase expounded, chap. 1. 15. Among thy locks of hair. This is not chapter 1. 15. he speaketh this according to the manner of women in those days, who let their small locks, for ornaments, as they took it, hang down upon their temples, forehead, and faces, under which and from amongst which, as it were the eyes did very comely show themselves. A man may say, that by this he meaneth the large assemblies of the church, in the midst whereof as the eyes in the head, do the Ministers and Teachers of God's word, most notably shine forth. Thine hair is like the flock of goats.  
He meaneth that it was very smooth, clear, and fair, as the wool or fleeces of a flock of sheep or goats, that are well fed and looked too, which he doth yet more plainly express by the words following. Which look down. This word being used here, and ver. 4. of the 6. chapter, is diversly taken of sundry men: some interpret it thus, which rise up from the mountain of Gilead: some thus: which crop from the mountain of Gilead: some one way, and some an other. Whatsoever it be the holy Ghost meaneth nothing hereby but to note, that even as it was a goodly sight to behold a flock of goats, looking from the mountain of Gilead, which lying on the further side of Iorden, was plentiful of pasture, and therefore the cattle fed there, must be fair and well liking: so was it a pleasant thing, to behold the hair of the church, that is, the faithful multitude and believing people in the church, which though there were no other respect, yet even for the infinite number thereof, might well be resembled thereto, as the hairs of our head are without count. See for the proof both of the one, and the other: Psalm 40. 12. Also revel. 7. 9 Also 14. 1, etc. And concerning Gilead, and the fruitfulness thereof. See Numbers. 32. 1. and other places.  
Verse. 2. Thy teeth are like a flock (as it is in the Hebrew of equal ones, in adding either the word sheep, for the more clear sense, as before: or the word goats, which is indeed in the Hebrew text of the other verse. Which go up from the washing, that is are made white and clean, for that commodity also do sheep or goats get after their washing: namely, that filth and dust by water is taken away from them. All which bring out twins, that is two, one resembling an other, and answering an other as it were. And there is none barren amongst them. This seemeth to be more than needed, because he had said before, They brought forth twins. But under such abundant speeches, the holy Ghost mindeth to note, the most assured certainty of the things propounded. See the like john. 1. 20. Rom. 9 1. Now in all this resembling of the teeth of the church, to sheep of equal proportion, and that are washed and fruitful, we may see that there is a threefold commendation of the teeth, namely a just proportion of them all amongst themselves, as amongst sheep, and goats, of one breed or stature: cleanness and whiteness of them, as there is in the flocks that are washed, and a marvelous fruitful increase, as there is of those, that bring forth twins. And when he saith, that There is none barren amongst them, he meaneth as a man would say, that there is no tooth wanting in their order and place, but even as sheep yielding twins have always their young by them, one answering another: so hath the Church her teeth. And no doubt but by teeth here, the holy ghost meaneth the same that before he did by eyes, vz, the ministers and preachers of the word, who must as it were champ and chaw the same with their teeth, that the people may the more easily eat it: and all these are equal, not only in that they are or should be all of one mind, all also preaching and professing one doctrine, but every man governing by one rule, that part of the lords flock, that is committed unto him: and they are all washed in the blood of Christ, and all made fruitful thorough the Lord's blessing, by gaining a multitude of souls unto God, thorough the foolishness of preaching, as the world accounteth it. If any man think it is not well to resemble one matter to diverse things, let them take heed how they saucily control the Lord, who to the end that we might the better conceive of the things themselves, and he the more effectually express the excellency of them, hath used it often both in the old and new testament. See Isaiah. 10. 15. Amos. 3. 3. 4. 5. 9 Matthew. 9 16. 17. 1. Corinth 9 7.  
Verse. 3. Thy lips are like a third of Scarlet. By resembling them to a third, he noteth the smallness or thinness of them, which in all persons, but especially in womankind is supposed to be comely: and by saying they are like a third of Scarlet, he meaneth that they were red and beautiful, a thing also much tending to the commendation of the lips. Where also we must remember, that howsoever these things are spoken, in outward show, after the manner of earthly lovers, that yet we must not think upon any outward love, but refer all to the inward and spiritual. If any by the smallness of the lips, list to understand, the comeliness of the ministry, and by the colour of them, the fervency and earnestness of the teachers, I mind not to contend. And thy talk is comely. From the instruments of nature, whereby the voice is framed, he proceedeth to the words expressed thereby, meaning that the speech of the church, which indeed is the preaching and prayers of the same, is fair, fine, beautiful, and sweet. Thy Temples among thy locks. He describeth another part of the countenance or face, uz. the Temples of the head, speaking also of them according to the custom then used, the women suffering their hair to hang about their temples. See verse 1. of this chapter. Are as a piece of a Pomegranate. For the understanding of this, we are to note, that a Pomegranate, when it is broken or cut, is not only of a glorious & ruddy colour, or as we would say, like to goodly roses, but also hath many grains and kernels in it, by both which laid together, it seemeth unto me, that he doth not only describe the beauty of the particular members of the Church, but also the fruitfulness and great increase of the same. If any see more or better, let him thank God for it, & use it to his glory.  
Verse. 4. Thy neck is as the tower of David, that is, like the tower that he built, at the end of his own house upon mount Zion for a defence, of which we may read somewhat. Nehe. 3. 19 25. etc. Built for defence, uz. of his own house: and to secure▪ it against the rage of the enemies, if any should approach. A thousand shields hang therein. First he putteth a number certain, for an uncertain. secondly, he proceedeth to the commendation of David's Tower, that thereby the state of Christ's church, and the excellency thereof might better appear. q. d. It is marvelously well furnished with armour and munition, yea, with armour that is polished, and prepared for most necessary uses: which sense I rest persuaded, both the composition of the hebrue word, & also the speeches following, will easily bear. All the Targets of the mighty, that is, every one of them are meet for mighty and noble men, they are so good and excellent. q. d. they are no base things, nor belong not to mean men, but to such as are captains & have authority over the king's armies: of whom we may read 2. Sam. 23. 8. 9 10. etc. And Neh. 3. 16. The sense is plain, that the neck of the church, being resembled unto the tower of David etc., he meaneth thereby, that it was fair and comely, also that it was forcible and strong, yea that is was well stored, with innumerable and excellent graces. True it is, that these and such other similitudes seem somewhat hard, but lovers affections here must be borne withal, and sith it pleaseth the holy Ghost to stammer as it were, for our sakes, we must submit ourselves to learn of him. And no doubt, but still he meaneth hereby, the Preachers and Ministers of the word, which in the church shine above others, as a man would say, even as Turrets or towers do, above the rest of the walls, that compass cities, whom the Lord also useth, for the defence of the people: and of whom as he hath good store: so he furnisheth them with excellent graces, fit for so great and holy a purpose.  
Verse. 5. Thy two breasts.) He cometh from the neck to the breasts or teats: are as two young roes, that is, fresh and lusty. That are twins that is of equal bigness and proportion. Feeding among the lilies, that is, in sweet and smelling pasture, which can not choose but make the cattle there fed, to thrive and be good. See for this phrase, chapter 2. 16. Many understand by the two breasts, the two Testaments, which have mutual respect one to an other, neither can one of them well easily be understood without an other, where there are also Lilies, that is, most sweet doctrines, by which men's minds may be refreshed and recreated. For mine own part I take it, that speaking of spiritual things after the manner of men, and particularly of lover, he doth deal therein according to their manners. The breasts of women, have been always accounted to themselves and their good lovers, not only comely, but means also to make love and liking. See Proverb. 5. 19 Whatsoever it be, this me thinketh should be plain and certain, that all that hitherto hath been spoken of the comeliness & beauty of the church, doth generally show her to be most absolute and perfect, which also may appear by verse 7. following: neither need we to doubt, but that the same also may be understood specially by the way of proportion, even of all the members of the same, even from the head, if you will, unto the soles of the feet, for as all the members of the church, and every one of them, have their several functions, so may these things that be spoken of the several members, be applied to every one severally: but howsoever in some we have dealt so, because we have the warrant of the word, and the proportion of faith, as a ground for the same, yet to stand upon them all, specially where such props fail me, were too too much curious.  
Verse. 6. Until that day shall come, and these shadows shall fly away. For the words see them expounded before. chapter 2. 17. There being only this difference, between this and that place, that there the church promiseth to remain with Christ for ever, & here Christ promiseth to abide with it continually. As Math. 28. 19 Otherwise the sense and meaning is all one. And in this and the two verses following, there is contained Christ's answer and promises, unto the petitions that the church made before, chap. 3. where she wisheth and seeketh for his presence, & other good graces in him, Christ promising as before is said, his presence unto the Church, and the particular members thereof, 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 days of this pilgrimage being finished, he will bring the church, even into his own house, which is eternal in the heavens. I will go into the mountain of myrrh, and into the hill of incense. Because the church had before exhorted him, to go to the pleasant mountains: chap. 17. he saith here that he will perform the same: It is uncertain, whether there were mountains of myrrh, and hills of incense in that country yea or no. But whether there were yea or no, the meaning is spiritual, namely that as in respect of the church militant he would get him to the most pleasant places, even to the mountain of Moriah, upon which it is certain the temple was builded, as appeareth 2. chro. 3. 1. which might rightly be called the mountain of myrrh, and the hill of incense, because of the great store, that there was offered up and burnt to the Lord. Whereof also this may seem some reason, that the word here used for Incense, differeth not much from the name, wherewith that mountain is called: so in respect of the church triumphant, he would get him to the heavenly jerusalem, which is in heaven, where also sundry of his friends are present with him, and whose duties performed unto him, are most sweet and pleasant for this and other things, see revel. 21. 20.  
Verse. 7. Thou art all fair my love. Another commendation of the church, containing also in it a promise, specially of sanctification and holiness to be bestowed upon it in this life, as in the next vers following, he promiseth unto it eternal blessedness. And there is no spot in thee, This must be referred specially to the estate of the church, which shall be in the life to come: or else to men now ranged into the Church, to whom their sins are forgiven, and Christ's righteousness is imputed, who hath washed us in his blood from all sin, 1, john. 1. 7. see Ephes. 5. 26. 27.  
Verse. 8. O Spouse, This is the first time that he calleth her by this name, which yet notwithstanding sundry times after, he giveth unto her, as Verse. 9, 10, 11, 12, of this Chapter. Also Chapter 5, 1, And the church hath this name given her, both in respect of the betrothement that passeth between her and Christ. Isaiah. 1. 19 20. As in respect also of that solemn and blessed day, that the Lord hath appointed for our eternal marriage. Thou shalt come. It is a promise as I said before, even of eternal life. With me, to wit, myself. Christ meaneth by this, not only his continual presence with the Church, 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 unto him, shall either be taken out of his hands, or perish. etc. See john 17. 12, & other places. From Lebanon. He meaneth hereby a most pleasant and fruitful place, where there were many sweet, tall, and excellent trees, meaning hereby that none of those things should let the church from being coupled with her husband Christ. Of this place we have spoken of before: It was a mountain upon the borders of the Land of promise, or judea. Thou shalt come with me from Lebanon. It is doubled, both for the more vehemency of him that speaketh as also for the more certainty of the thing pronounced: q. d. Nothing shall stay thee, but thou shalt indeed come with me, and enjoy my continual presence. Thou shalt look from the top of Amanah. Some think it to be a mountain in that part of Cilicia, that bordereth upon the land of Israel. Some of the Rabbins hold it to be a mountain, in the borders of jury, lying on the north side thereof. I shame not to say, that for the particular I know not what to affirm, howbeit this is the meaning, that from all the quarters of the world, they shall behold the eternal kingdom of God. From the top of Shenir and Hermon. The holy ghost Deut. 3. 9 seemeth to mean by both these names one mountain. Wherefore it may be thought strange, that Solomon in this place, maketh them divers. For the clearing whereof this would be marked, that at the first one and the self same thing, might be called by many names, as in respect of divers people, dwelling nigh unto the same, and the several proprieties of their tongues, which seemeth indeed to be the most natural meaning of Deut. 3. 9 and yet notwithstanding in process of time, and multitudes of people increasing, some of those names applied 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 river Danubius was indifferently named Danubius or Ister, whereas at this day, it is only called Ister at that place, at which it entereth into the Ocean. So likewise these words Horeb, Sinai, Pharan, are most commonly in the scriptures taken for one and the self same mount, whereas we know that these words are so used, either because the mount Sinai was very large, and so according to the divers parts thereof, had divers names: or else they were mountains one nigh to an other. The like may we say of Hermon, that part that lay towards Sydon, being called Shirron, as Moses saith, and that part that the Amorites had gotten, being called Shenir: and that howsoever they seemed to be confounded in the days of Moses, yet afterwards they were distinguished one from an other, as appeareth not only by this place, but also 1. Chro. 5. 23. From the dens of the lions, and from the mountains of the Leopards. These places belike, as most commonly mountains and such solitary places, abounded with wild, noisome, and hurtful beasts, by which Christ noteth also, that he would set his church free from dangers. 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 mountains, she shall behold, to her most joyful contentment, who be malicious, cruel and fierce, subjecteth unto her. And here we must know, that in all this, he alludeth to those places of the land of promise, by which the Israelites first entered into the same, and from whence they might behold that goodly country. Shenir and Hermon, were very high mountains, on the farther side of Iorden, from whence they might behold the 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 towards the north. Now we must understand, that many times in the scriptures, under the resemblance of these things, that were done amongst the old people, there are set out unto us such things, as Christ should do for his, under the new Testament. For as much therefore, as in all this song, Lebanon is taken for a pleasant and plentiful place, as also in many other scriptures beside, for which see Deut. ●. 25. and on the other side the Amorites and other enemies dwelled in Hermon, and Shenir: the holy Ghost under these shadows meaneth, that as from Libanus and other mountains situated on the borders of the land of promise, they did behold the whole country, and at the last, come into the land of promise: so when they come unto Christ, they should have a gap laid open unto many mysteries, and by Christ at the last be brought unto the knowledge of God, and life everlasting, from the attainment whereof neither the pleasures of Lebanon, nor the dens of Lions & wild beasts, should hinder them, but that in the midst of persecutions & tyrannus oppressions, they should have free access and entrance thereto.  
Ver. 9 Thou hast wounded my heart,) or as the word also may import, Thou hast caught my heart, or taken it from me, meaning by both these terms of love, one thing, to wit that Christ was even inwardly ravished as it were, with the love 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 most earnest love, for all these things are set down, to express Christ's singular love to the church, which when he hath declared with a marvelous earnest affection, & set out with grave & weighty exclamations in this & the next verse following, he proceedeth to praiseth church, for the graces before rehearsed. My sister my spouse. Christ giveth the church both these names, his sister, because she is the daughter of the heavenly father, and as fellow heir of eternal glory with christ: and his spouse, because he hath betrothed her unto himself in mercy, truth and righteousness. Hosea. 2. and accounteth of her as a most dearly beloved wife. thou hast wounded my heart. He repeateth the former words, the more still to express the earnestness of his love. With one of thine eyes, q. d. I need not to behold both, thy beauty is so great in one, that I am even taken therewith. Thus he speaketh of spiritual graces, as earthly lovers do, of the outward parts of those, whom they affect: meaning no doubt by this, not only the excellent wisdom, and foresight of the church, but also the beauty thereof, for even in the eye there is beauty. And with one chain of thy neck: q. d. not all thine ornaments, but even one of them alone, hath drawn me to love and like thee: by which we may see, what account the Lord hath even of the best of the graces, that he hath bestowed on the church, and here still he speaketh, as though the church had been decked after the manner of costly women, with chains, jewels, and such like ornaments, for the beautifying of her.  
Verse. 10. How fair are thy loves, that is, how glorious and excellent, yea and full of delight, are those sound affections of a good mind, that thou carriest towards me, by which I am also moved, even to love thee again: and he speaketh of them in the plural number, not only thereby to express the multitude of them, but the excellency also. My sister my spouse. These words are interpreted before verse 9 of this chapter. How good are thy loves before wine, that is, they are better and more delightful by much, then very good wine. See chapter 1. 2. where the church speaketh the same words of Christ, that Christ speaketh here of her, rendering as it were like for like, which is an usual manner among lovers, and particularly in their words and speeches one of them to an other. And the savour of thine ointments, that is, the sweet and pleasant smell of such graces as thou hast received. For it is usual in the scriptures, by oil, ointment, anointing, etc. to understand, the graces of God bestowed upon his children. See Psalm. 89. 20. Also 45. 7. 1. john. 2. 20. 27. And yet no doubt but he meaneth also the pleasantness that is in the ointments themselves. Of which see Proverb. 27. 9 Psalm. 133. 2. under these earthly so the word enclosed, doth express her chastity as before: and noteth also the abundance of fruit in the same, she lying not open as a pray to be spoiled. The enclosure of the church, is God's aid and providence, by which he defendeth her against all her and his enemies. The church here compared to a garden enclosed, in Isaiah cap. 5. 1. 2. etc. 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 up, vz, thou art like unto it. He meaneth by this, not only the abundance of waters that the church hath to refresh itself withal, in that he compareth it, to a plentiful spring, able to water all the parts of his ground or Garden, as the beds and the plants therein, etc. but by saying that it was shut up, he noteth that it did not lie open to the stranger, yea, that no man could come unto it, but by his sufferance and appointment. And as a fountain sealed up, uz. that no man can come to, or have thereof: and this tendeth to the same end, that the former similitude. All being spoken according to the manner of that country, wherein water was not only scant, and therefore a good blessing to have water, but also there was much a do to keep it to themselves: see Genes. 21. 25. Also Genes. 26, 17. 18. 19 etc.  
Verse. 13. Thy plants, that is, all that is planted and set in thee, are as an Orchard of Pomegranates, that is, are very dear and precious, yea very healthful and good, for all these as we know by experience, belong to pomegranates. With sweet fruits, that is, abounding with other sweet fruits and profitable things. beside 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. another particular thing of good savour and sweet smelling, no doubt but it was very costly also. See Mark, 14 3. Also john. 12. 3. and groweth in India, Syria, and other places there about.  
Verse 14. Even nard. This is spoken of already, and saffron, a thing well known to every one of us, to be profitable and precious. Calamus. There are of this kind of calamus or reed, divers sorts, as the Herbaxians do well enough know. It is most 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 judea, & was appointed to be used in the confection of the holy oil. Exo. 30. 23. And Cinnamon, This is a thing well known to us, to be far fet. and of great price and excellency. With all the trees of incense, that is, all trees bearing incense. or matter that yieldeth a sweet smell or savour, whereof also he reciteth two afterwards in this verse. Myrrh. For this see chap. 1. 13. And Aloes. This is a certain kind of sweet and precious wood, and smelleth well, both it and myrrh together, as appeareth Psalm 45. 8. and is forcible against putrification, in which respect they used to anoint dead bodies with it as appeareth john. 19 30. 40. for Aloes see Num. 24. 6. With all the best of the spices, that is, with all most costly, sweet and precious things: and all this tendeth to the commendation of the Church, after this sort, that as those Gardens be most excellent, and worthy after a sort to be beloved and esteemed, that have the most rare, best, and precious things growing in them: so these excellent graces and fruits of the Church, do commend the same to God and men, and make the Lord jesus as a man would say, enamoured with the love thereof. Many men do more curiously than needeth, according to the several proprieties of the matters mentioned, apply them to the Church. It is enough that generally we know, that by all these things are meant, the gifts and graces wherewith the Church is beautyfied and adorned, even as a plentiful and pleasant Garden, with infinite numbers of rare and pleasant simples, as they call them, or fruits, whereby she is made commendable, spreading her fame far & wide, insomuch that thereof Christ her husband is even as it were, ravished with her love, having yet notwithstanding nothing of her own to move him to that affection, but all that she hath be stowed upon her from him. See to this end a large discourse. Ezech. 16. thorough out almost.  
Ver. 15 O fountain of the gardens. Hear beginneth the second part of this chapter, the Church speaking unto Christ, & singularly commending him in this verse. q. d. I humbly acknowledge the things to be in me that thou hast said, howbeit I confess, that they are not of myself, but from thee, who art the author and giver of all good things: and though that I do perform the duty of a fountain towards mine, yet thou art he, to whom indeed the name of fountain and living waters, yea of life itself doth only appertain: yea thou art that only fountain, and I do but water others as from thee. O well of living waters. The church meaneth by this word continual waters, & such as cannot be drawn dry, see Gen. 26. 19 meaning yet notwithstanding, under these earthly waters, heavenly and eternal graces: of which our saviour Christ joh 7. 8. saith, that out of his belly that believeth in him, shall flow rivers of water of life. And in another place, namely joh. 4. 14. He that drinketh of the water that Christ shall give him shall never thirst any more, but that water shallbe in him a well of water, springing into everlasting life. And such as flow from Lebanon. She proceedeth still in the commendation of the excellency of her spouse, most pure & clear water came from Lebanon, yea Iorden itself watering the land of Israel, came after a sort from thence & no doubt but the water of Lebanon, tasted of that sweetness, that is mentioned before verse 11. of this chapter. Even as we see by experience, that the waters that come out of the hills of some of the islands of Molucca, taste of the Cinnamon, Cloves, etc. that grow there. In sum she commendeth Christ, for the plenty of spiritual graces in him, and the conveiing of them over to other, in that she calleth him the fountain of the gardens. Secondly, for the perpetuity of the graces, in that she calleth him the well of living waters: and thirdly for the sweetness and pleasantness of the same, in that she resembleth him to the most sweet and pleasant waters, flowing from Lebanon.  
Vers. 16. Arise O north. The words of the Church, entreating graces of her head and husband Christ, to make her fruitful withal. It is a notable turning of her speech, to the winds and quarters of the world, attributing sense unto things without life: which also is common to Poets and lovers, specially in their lovesonges. He meaneth first the north quarter, because it is cold and moist, as being far removed from the sun, and this he speaketh as having regard to the day, and hot country of the land of judea. And come O south. This quarter is hot and dry, he joineth them together, that so there being a good mixture made of them both, extreemity of cold, or continuance of heat, might not work barrenness. And no doubt but under these quarters, and a good and equal mixture of them both, she meaneth Christ and all the members he hath, and useth to make his church fruitful, who granteth the use of such sundry sorts of air, to make his garden fruitful, and withal many times by the contrary course of the winds, purgeth the air, and giveth sometimes clear, and sometimes dropping seasons, as may serve most for the commodity of his ground or garden. Blow on my garden, that is, even as it were by blasts or blowing from sundry quarters, work that which thou seest to be good and profitable for me, For it is a request having a regard to the former comparison of the winds and Christ together. It is somewhat dark, in that the church calleth the church her garden: but she doth it not as having any thing of herself. For whatsoever ornaments, flowers, plants, etc. she hath, she hath it from Christ: but by reason of the nigh conjunction which is betwixt Christ and his church, she being flesh of his flesh, and bone of his bones. Ephes. 5. 30. yea and the titles of the one and the other, being indifferently attributed to the one and the other. As 1. Cor. 12. 12. where the church is called by the name of Christ. That the spices thereof may flow out. By spices she meaneth all manner of graces: and by flowing out, she meaneth continual abode and increase in the same, so that we see to what end the Church desireth graces for Christ, uz. that she in her several members, may be yet more and more fruitful. john. 15. 2. Let my beloved come to his garden. An another petition, containing the craving of Christ's presence, meaning that she would have him come and dwell in her, even as he had promised verse. 6. of this chapter. And eat the fruit of his sweetenesses. The end of the prayer of the church, uz. that Christ might receive glory and profit, by the graces given unto the same. And that word sweetenesses in the plural number, serveth to two ends, to wit, to express the abundance of God's graces, and also to denote and set out the excellency of the same.  
Vers. 17. I am come into my Garden. q. d. Now at the length I have yielded unto thy request, to come more favourably & plainly unto thee than before. For no doubt but he was continually present, though the church either felt it not, or he himself did not so fully manifest the same. My sister my spouse. This is expounded already ver. 9 of this chap. I gathered my myrrh with my spice, that is, such pleasant & delightful fruits, as thou didst yield, & did indeed belong unto me. I did eat mine honey comb with my honey. He meaneth that he received the fullness of fruit from the church, namely that as he had the honey, so likewise he had the honeycomb. I did drink my wine with my milk, that is, both the wine & the milk that did belong to me. under these several sorts he meaneth still, the sweet, pleasant, and profitable fruits that the church did yield unto him, declaring hereby, that he did most favourably accept the works of his church: and that he was much more delighted therewith, than any man is or can be in gathering most sweet smelling herbs and spices, or in eating honey, yea though he eat it so greedily, that he do with all devour the comb: or in drinking the best wine and purest milk, by which no doubt he meaneth, the word of God, and the doctrine of the church, (as we have heretofore noted the same) because that as wine, so it maketh the heart merry, and as sincere milk, it nourisheth, yea and strengtheneth the infirm or weak. Eat O friends, uz. of mine honey and honey comb. Drink, uz. of my milk and wine. And be filled therewith O well-beloved, that is, drink plentifully of the same, by which we see, that he compareth the fellowship and conjunction, that is between him and the church, unto a banquet or feast: q. d. take the same fruit that I have of the church, and be delighted therein and satisfied therewith, as it were with most sumptuous banquets, or dainty dishes. So plentiful and kind hearted is the lord, that he can not keep his joy with in himself, but stirreth up his friends & companions, to eat and drink, and rejoice with him, meaning thereby specially the ministers of his word, because God useth them as his companions, in the advancement of the work of man's salvation, and generally all the faithful, who shall be fellow heirs with Christ.  
Verse. 1. Teacheth us, that as the beauty of the church generally, should cause us to love and like the same: so particularly the faithful Pastors, performing their duty, and the holy multitude of God's people, they should make us most to affect and commend the same. For if Christ the head and souse thereof, be carried away even to the love and liking, yea and to the commendation thereof also; with the beholding of those graces, who yet notwithstanding as in respect of himself, needeth not them or to regard them: how much more should we do it, who need not only these things for our own stay, but by commending the church, or embracing it do greatly provide for our own good thereby.  
Verse. 2. Teacheth, what a just composition and order there ought to be observed in the church, and the holy government thereof, and that to these two ends especially, namely that Christ might take a singular delight and pleasure therein, all things being there performed decently & in order, according to the general rule of the Apostle. 1. Cor. 14. 40. and that his people by the same, might be builded up in all holiness and righteousness every day more than other: and in all reverend regard of that holy fellowship, that maintaineth so right and good a course of holy government.  
Verse. 3. Teacheth us, that there is nothing in the church, that may or aught, to make us more in love with the same, than the holy exercises used there, and particularly the exercises of preaching and prayer. For as by the one God begetteth us again to himself, thorough the incorruptible seed of the word. 1. Pet. 1. 23. which is his effectual instrument, to save all them that believe. Rom. 1. 16: so by the other rightly performed, he provideth for his own glory, while he is called upon in faith. Rom. 10. 14. And for our good, giving us the means and grace to use the same, whereby we are to lay our needs before him, and to obtain such things as we shall ask, according to his will, in the name of his son Christ. john. 16. 23.  
Verse. 4. Doth notably paint out unto us, the great glory and wonderful strength of the church of God: which we are to set, as on the one side against all weakness of our own, so against all malice and power of the wicked, our saviour telling us, that The gates of hell shall not prevail against it. Math. 16. 18. And the Apostle naming it the pillar and ground of the truth. 1. Timot. 3. 15. what mean weak ones then, for fear or savour, in the days of persecution to fall away from it? Or the wicked in such rage & fury to set themselves against it, seeing that all their labour is lost, that they spend there about?  
Verse. 5. Teacheth us, that even every thing in the church, may kindle in us an unfeigned affection to love and like the same. So that he that is not, or can not be moved therewith, is altogether benumbed and senseless: for if outward comeliness, do work delight in outward things: how much more should inward beauty, draw affection to spiritual & divine graces. True it is, that we walk here by faith, & not by sight, and therefore we must have other eyes, than the eyes of our body, to behold these spiritual matters withal, or else we shall never thrive thereby, which also we may see by daily experience. For what is the reason, that so few regard the church, and the graces of God given to the same, but because they measure it according to the rule or yard of their own understanding?  
Verse. 6. Teacheth us two things: first that Christ the head of the church, graciously granteth the petitions of the church made unto him, and yieldeth to her suit: which as it excellently expresseth his wonderful mercy, and great liberality towards his own people: so is it, yea and it ought to be a notable encouragement unto them, by prayer to repair to him, that is continually and at all times more ready to give, than they are at any time prepared or disposed to ask. secondly, that the continual and perpetual presence of the Lord with his church, hath been, is and ever will be unto his people, both generally and particularly, a notable argument of no small comfort and encouragement to them. See for this purpose. Exo. 3. 12. Act. 18. 10. For if God's people should regard, either the malice of the wicked on the one side: or their own weakness on the other side, they might easily be cast down; but when they consider, that he that is with them is stronger than all, they take courage and be, as it were men restored from death to life, and in him become more than conquerors.  
Verse. 7. Containing an excellent commendation of the holiness of the church, teacheth us to be ravished as it were, with the holy love thereof: for Christ doth not so highly extol the same for his own cause only, but to teach us both by his words of praise, and example of practice, to do the like. Secondly, the whole church, and every particular member thereof, learneth thereby, what strife there should be in them, to attain to an excellent measure of holiness and righteousness, that might be acceptable to the Lord, who delighteth in the same: profitable to our brethren, who thereby may be drawn to perform the like: & comfortable to our soul's whil we see, that by the faithful fruits of a sound mind, God hath discerned us, from the profane & wicked of the world.  
Verse. 8. Teacheth us, that howsoever we may have great joy, and contentment in that part of the Church, that warre-fareth here upon earth, and in the great and singular beauty of the same, by reason of the graces that God granteth thereto, as his word, the prayers of his people, and many such like: yet that we should not always stay ourselves here below, but by faith and patience, be lifted up and prepared, even to the full fruition and possession of all heavenly joys, specially sith that Christ as you see, draweth his church in this place, to the unfeigned beholding thereof, which thing, if it be rightly planted in our hearts, let us assure ourselves of this, that no lawful either pleasures or profits of this life, nor no tyrannus persecution of the enemies, shall draw us away, from the obedience of our God: for why, the love of heaven shall have such hold in our hearts, that it will make us in regard thereof, to account all things but loss and dung, so we may gain Christ, and the fruition of his presence. 1. Phillip. 3. 8.  
Verse. 9 Propoundeth unto us Christ's love towards the church, to the end that all men might by his example, be taught to do the like, that is, in an unfeigned affection to love and embrace the same. Secondly, that the graces of the church, how great or small soever they be, are accepted of Christ, even as sufficient to draw his love towards the same: for if Christ loved us, when we were his enemies, how much more shall he love the church, that is adorned not with graces of her own, but with gifts of goodness from him, which seeing they are his own, he will not refuse, though the glory of them may be somewhat darkened, thorough our corruptions.  
Verse 10. Teacheth us, not slenderly, but in a most large measure, to love the Lord Christ, that loveth his so bountifully and so tenderly, forgiving us so great a debt, and infinite multitude of transgressions, that so he might make our love more plentiful, fast and sure unto him. See Luk. 7. 47.  
Verse. 11. Teacheth us to esteem above all things in the church, that treasure of the word, that God hath committed to it: and that not only, because the word itself is as it were the life and soul of the church, from which if the word be sundered, it can be no more a Church, than a corpse without a soul, can be a man: but also because in it is contained food, for all the periods & points of our life. For if we be infants in Christ's school, it is milk unto us, and if we be grown to the years of discretion, it is strong meat to bring us unto a perfect man, and unto the measure of the age of the fullness of Christ. Ephes. 4. 13.  
Verse. 12. Teacheth the church, that sith the Lord in the multitude of his mercies, compasseth it about with his favour, and encloseth it as it were, with the walls and hedges of his continual providence, and all to this end, that she might remain as a chaste spouse, and pure Virgin unto himself, coupled unto him in mercy, righteousness & truth, that therefore she should beware, that she do not either thorough disobedience, unfaithfully give over herself unto others, or by negligence suffer herself to be carried from him, but in all care and conscience to be answerable to that holy chastity, that the Lord looketh for in her, and she in duty oweth to him.  
Verse. 13. and 14. Teacheth us what great delight the Lord taketh in the several fruits of the church. Which should teach the church, and every particular member of the same these special duties: namely to be zealous, yea plentiful and abundant in all good works, and in the several sorts and variety of the same, and the rather, because this is an argument of encouragement to them therein, that Christ the head and saviour of the whole body, taketh singular pleasure therein.  
Verse 15. Teacheth us: first that the praises that Christ giveth unto the church, should not make the church, either careless of good works, or proud in the same; not careless, because they have not as yet attained unto perfection: nor proud, because they have nothing but that which they have received from him, but rather to regard Christ's purpose in praising, the church which is to provoke her thereby, specially sith he taketh delight in her goodness, more and more to proceed in the same: because there is no church so good, but it may be still bettered, and though they have proceeded well, yet the Lord hath somewhat to say against them, as revel. 2. 4. 14. etc. Secondly, that the fullness of all good things are in Christ, and none other, and that therefore they do the church great injury, (besides that they deface Christ himself,) that either would utterly spoil the church of him, or mingle others together with him. Thirdly, that the church should never cease praising and magnifying her head and spouse Christ, in whom she cannot choose but see and confess, that there dwelleth the fullness of all heavenly graces, yea the very Godhead itself bodily.  2. 9  
Verse. 16. Teacheth the church, that howsoever she herself, and her particular members feel themselves in reasonable good case as we say, as in respect of spiritual graces, yea and be so esteemed, not only in their own and other men's minds, but even in the very judgement and sentence of Christ, that yet for all that they cease not still to entreat the Lord jesus, not only to continue, but to increase all the gifts and graces of his holy spirit in them, and particularly faith and obedience, even until they come to the finishing of their faith and hope, which is eternal life at the last thorough Christ.  
Verse. 17. Teacheth us, that the prayers of the church made to God in Christ's name, shall never be frustrate or void, and therefore good cause have we, to be often, yea after a sort as it were, contival in the same.   

CAP. 5. and the sum thereof.  
The church attributing the departure of christ from her to her own sins, declareth her offence, and the punishments she had deserved therefore. vers. 1. 2. 3. 4. 5. 6. She craveth the aid of all the godly, with common consent as it were and aid, to set forth her affection towards him, who in that they might be the better able to know, she doth lively describe him, and noteth the place whither he is gone, and so at the last strengtheneth herself in faith and hope vers. 7. 8. etc. to the end of the chapter.  
1 I Slept, but mine heart waketh: it is the voice of my well-beloved that knocketh, saying, open unto me, my sister, my love, my dove, my perfect one: for my head is full of dew, and my locks with the drops of the night.  
2 I answered: I have put off from me my coat, how should I put it on? I have washed my feet, how should I defile them?  
3 My well-beloved put down his hand from the hole, and my bowels were moved touching him.  
4 I rose up to open to my well-beloved, & mine hands did drop down myrrh, and my finger's myrrh that passed upon the handles of the lock.  
5 I opened to my well-beloved, but my well-beloved withdrawing himself passed by: my soul departed while he was in speaking: I sought him but I could not find him: I called him, but he answered me not.  
6 The watchmen that go about the city found me, they smote me, they wounded me: the watchmen of the walls, took my vail away from me.  
7 I charge you O Daughters of jerusalem, if ye find my beloved that ye tell him, that I am sick of love.  
8 O thou the fairest among women, what hath thy well-beloved more than another well-beloved? what hath thy well-beloved more than an other welbeved, that thou dost so charge us?  
9 My well-beloved is white and ruddy, even a standard bearer above ten thousand.  
10 His head is excellent gold, yea most pure gold, his locks are curled and black as a raven.  
11 His eyes are like doves eyes, by the rivers of waters washing themselves in milk, and remaining by fullness.  
12 His cheeks are as a bed of spice, & as the flowers of spices, his lips are as lilies, dropping down pure myrrh.  
13 His hands, as rings of gold, set full of Tarshishe: his belly like the whiteness of ivory, covered with Saphires.  
14 His thighs are as pillars of marble, set upon sockets of fine gold: his countenance as Lebanon, excellent as the Cedars.  
15 The roof of his mouth is sweetnesses, & he himself is wholly delectable: this is my well-beloved, and this is my lover O Daughters of jerusalem.  
16 O thou the fairest among women, whither is thy well-beloved gone: whither is thy well-beloved turned a side, that we may seek him witb thee:  
17 My well-beloved is gone down into his garden, to the beds of spice, to feed in the gardens, and to gather lilies.  
18 I am my wellbeloveds, and my well-beloved is mine, who feedeth among the Lilies.  
Howsoever Christ the Saviour and head of the Church, 
Con.  had showed himself in the last verse of the former chapter, not only willing to enter into the church, but was indeed already entered into the same, to receive the fruit thereof, yet the church in this chapter, and particularly in the very beginning of it declareth, that she was not so ready to entertain and receive him, as either he was to offer himself, or she in duty should have been: which offence of hers she acknowledgeth unfeignedly, commending her husband Christ, with a singular praise, both to aggravace her own transgression, and also to stir up herself and others thereby to seek after him, that hath such excellency in him, requiring as well aid of them in this behalf, as tendering after a sort, help from herself to others, in that case also.  
Solomon alluding in this chapter to the manner used in Comedies and tragedies, in which divers persons are brought in, some tarrying, & some departing, doth chiefly propound unto us 2. points. The first is a lamentable complaint that the Church maketh, accusing herself for the she had not diligently enough performed her duty, to her head & husband Christ, & this is contained in the six first verses: Wherein also there are two especial matters delivered unto us: the first is an open confession of the offence committed. Vers. 1. 2. 3. 4. and the other, a recital of the miseries that fell upon her by the means of that sin. Vers. 5. 6. The second thing set forth unto us in this chap. is a familiar speech had between the Church, and such as were her friends and well-willers, who demanding some questions of her, the Church instructeth them, concerning the state, dwelling and mutual fellowship, that is betwixt her and Christ her spouse. This matter beginning at verse 7. and so holding on to the end of the chapter. The questions with the answers thereto, touch two things: the first concerneth the spouse himself. vers. 8. whereunto there is a large answer. ver. 9 10. 11. 12. 13. 14. 15. And the second concerneth the place of his abode: the question being contained ver. 16. and the answer in the two last verses, the occasion both of the one and of the other was, that vehement charge that the Church giveth her friends in the seventh verse. both concerning the spouse himself, and the place where they should find him.  
Verse. 1. l slept. These are the church's words, declaring what befell her in the night season while she slept q, d. 
Sense.  I was very sleepy and heavy, yea my faith seemed thorough drowsiness and sleep, to be as it were oppressed, howbeit yet it was never overcome, or utterly put out (for indeed it cannot 1. cor. 4. 8. 9 1. joh. 5. 4.) which also may appear by the words following, in that she addeth but mine heart waketh, meaning thereby, that howsoever she were overtaken in the outward man, or corruption of nature (as you would say) and the members thereof, yet she could not but in her heart, and regenerated affection, think upon her head and spouse, It is the voice of my well-beloved. uz. that I suppose, or I am sure I hear. She speaketh as if it were one that being waked out of sleep, or slumber, should say, that it was such or such a one, that called or spoke: many also being so well acquainted with men, that they can certainly as it were discern them, by their words. That knocketh saying: She heard not only a bare sound, but observed the matter. Open unto me. These things are spoken after the manner of earthly lovers, who come in the night season sometimes to visit their friends, and provoke them as it were by fair speeches, to open unto them when they knock, to which end also tend all these several titles mentioned in this verse. Of Christ's knocking, and the church her opening, see revel. 3. 20. My Sister. See this expounded chapter, 4. 9 My love, that is, one whom I do most tenderly love, see cha. 1. 9 My dove, see this expounded before chap. 2. 14. My perfect one. This title is attributed to the church, not as though she had perfection in this life, or of herself, but because she looketh for it in the life that shall be revealed, and because her head hath perfection, and there is a most strait conjunction between him and her, therefore it may after a sort be attributed unto her. Some interpret this word undefiled, but indeed it doth most commonly and most properly signify perfect and sound. And the church doth most lively express this speech of Christ's coming unto her, even the more greatly to increase by the recital thereof, the foulness of her fact and offence committed. q. d, he spoke so kindly, favourably, and gloriously of me, yea, he did so carefully provoke me to embrace him and his truth, as if his own business and affairs had been in hand and not mine. And therefore I cannot choose, but accuse myself the more, for that I have not profited by so loving and merciful a calling. It followeth. For my head is full of dew. A reason why he would have the door opened, & be let in, vz, because he had refused no hurt or incommodity, but undertook all for the good of the church: the cold dews of the night, specially in those hot countries, were neither good nor wholesome for the people. And my locks with the drops of the night. A sine description of the dew, he persisting in the self same metaphor begun, proceeding from the head to the hair, they also esteeming very much in those countries, the locks of their hair. But by both these similitudes, Christ noteth one thing, namely that he had stood as a watchman & that not one night but many nights, waiting to have entrance, & cold have none, ye the he had stood not as in a commanding manner, having his head armed or covered, but as one that would entreat her bareheaded to be let in, & could not yet prevail.  
Ver. 2. I answered. As the church had before set out Christ's great love, to aggravate her transgression: so here she describeth her own froward dealing, that by the means also her iniquity might become more great & grievous. I have put of from me my coat, that is, my garments & apparel is of, & I am ready as it were, to go to bed. How should I put it on? q. d. There is no reason I should so do now. I have washed my feet, how should I defile them? q. d. I will not come upon the foul ground to defile my feet, that I have made so clean: neither is there any reason, seeing they are clean already, that they should be defiled again. Both the similitudes tend to one purpose, vz, to express the denial of the church in opening to Christ, & to let him in. For even as they that be undressed are both to put on their clothes again till morning that they must needs rise: & as they that have washed their feet, are unwilling to foul them, & many times allege these things for excuses, that so they may that more safely neglect their duties: even so doth the church here. Those that understand by putting of her garments, the renouncing of the old man, & by washing of her feet, the sanctification of her affections, are greatly deceived: for the more she had either of the one or of the other, the nearer she was to Christ, and the more soon she might have entertained him: but the true and natural sense is as before. In sum, she meaneth that she reasoned to & fro in her heart, & that her faith did greatly waver, ye that her own weakness did so far prevail with her, as not only to think, but to say, that she could not without some pain of clothing herself again, or without some hurt by the cold, if she came without her apparel, or without some discommodity by fouling her fair feet as she thought, rise up and to open the doors, and let Christ in: yea unwise as she was, she more esteemed so small a discommodity, in doing and executing of her duty, than the unspeakable pleasures she might have had by Christ, who willingly for her sake, had taken upon him many inconveniences and hurts.  
Verse. 3. My well-beloved put down his hand from the hole. uz. of the lock of the door, which he had laid hold of (as it were) thinking indeed to have had entrance there, but hearing my unkind speech departed: for it is the purpose of the church here still to aggravate her own sin, showing that she gave Christ no less occasion to go away, then if men should deal uncourteously or unkindly with their best friends, standing at their doors, and knocking to be let in. And my bowels were moved touching him, vz, after that he was gone, meaning that then she begun to be moved in her mind, and troubled in herself, and after a sort to repent her of it, but than it was too late. All which tendeth still to amplify her transgression, in that she had no better grace to regard and receive the acceptable time of her visitation. See Luke. 19 42.  
Verse 4 I rose up to open, uz. the doors, to my well-beloved. The church speaketh this, as though she supposed that Christ had not yet been gone, for all the just occasions that she had given him of departure from her, but it was all to late. And my hands, vz, laying hold of the places of the door, that Christ himself had handled, as verse 3. Did drop down myrrh. What myrrh is hath been showed before. She meaneth that Christ left such a plentiful and pleasant smell behind him, that even she coming after his departure had such abundance of it, as if she had had such store of myrrh, as would have made her hands to drop. This also is an other circumstance, tending to the amplyfiying and increasing of the unworthiness and offence of the church, to wit because Christ did notwithstanding her drowsiness, leave before the doors such sweet smelling steps and paths of his comfortable coming, as were fit, to furnish her with fullness after his departure, which also tended to stir up the church, being drowsy and dull, as though the church should say, he did so plentifully perfume my doors with his blessing, and the savour of his gospel, that I myself but only touching the same, was even therewith perfumed and made sweet, yea called back and put in mind, to think upon the unworthy fact committed. And my fingers, uz. dropped down myrrh, that passed upon 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 abundance of them.  
Vers. 5. I opened, uz. my doors to my well-beloved, vz, supposing that he had tarried there still: but my well-beloved withdrawing himself, secretly & quietly, particularly also putting up the great injury of refusal, that I had offered him, passed by, vz, my doors and so went his way. My soul departed, vz, out of my body as it were, meaning that she was in a sown as it were, or half dead for the time, while he was in speaking, or rather because of his speech to me, which I had neglected: for howsoever the Hebrew will bear both, yet I think this latter most agreeable with the purpose of the church, which as we have heard before, is to aggravate her offence, & in this place to show 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 travail and toil that I could take: so it pleaseth God to punish not only the wicked, in the contempt of his graces offered, 
see Amos. 8. 22.  but even his own people, in neglect of the same. I called him, but he answered me not. She meaneth the self 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 fell upon her, 
See Pro. 1. 38.  for her negligence and idleness or sloth. And in this ver. she reckoneth up two chief ones. The first is, that Christ her head & spouse, did for a time withdraw himself from her: not the Christ is at any time absent from 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 & full favour for a time: which he doth not, as though he loved not his church still, but either thereby to try the faith & patience of his people, or to cause them more reverently to regard his excellent mercies bestowed upon them. The second misery is, that the church itself is in great danger even of death, because that thorough her default, she had after a sort provoked the spouse to departed, which judgement also she had justly pulled upon her for so great wickedness. Vers. 6. The watchmen that go about the city found me. It is to be noted that she saith not simply, watch men, but with an addition, that go about the city, whereby she noteth, as under the word watchmen, their painfulness, so under the word going about, their diligence. see 1. Pet. 5. 8. This also is expounded before chap. 3. 3. where that self same thing is put down, saving that there is no mention made of their abusing of her, but only of her demand, who thereby could tell where he was that her soul loved. They smote me, they wounded me. In that she speaketh so without a particle to join them (which manner of speech that rhetoricians call Asyndeton) she doth it both to show her own vehemency, & the quick dispatch, that the enemies made in so ill entreating of her: & in that she addeth the word wounding after smiting, she doth as it were by a gradation, paint out their wickedness, and her misery, because many may faint and be smitten, and yet not wound or be wounded. The watchmen of the walls. She meaneth those that had a continual standing allowed them, both to descry the enemies, and to repel them also if they can: q. d. neither the running watch, nor the standing watch favoured me, but both sorts cruelly entreated me. Now what it was that these men performed against her, is declared in the words following. took my vail away from me. She saith not took it away from her, but as it were for the time pulled it off her: which they did not only the better to see her, or with an ungodly eye to behold her, for which see the story of Susanna vers. 32. but also to bring her thereby the more to the disobedience of her husband: for veils, as it doth appear by many places of scripture, were given unto married women, both to express the authority that the husbands had over them, and also to put them in mind of their obedience and subjection. See Genes. 20. 16. Also Genes. 24. 65. 1. Cor. 11. 5. 6. 10. Such a like phrase is that that is used. Ruth. 3. 9 of spreading the wing of his garment over her. The word that is here turned vail, is in the Hebrew tongue derived from thinness, and I suppose verily that it was made of the finest and purest linen that could be got. What should be meant by it, we are not curiously to seek. This I suppose may be safely said, that the church falling in the absence of her spouse, into the hands of corrupt and false teachers, they labour to deprive her of that same purity and soundness of doctrine, that he hath committed unto her, as a mean to hold her in the duty of all holy obedience and faithfulness towards him. And more than this, I see not. If any be more quick sighted, I pray them in God's name to reveal it to the benefit of the Church. In a word there is in this verse contained, the third calamity of the Church, vz, that Christ her head, being absent from her, and she labouring to seek him, she falleth into sundry dangers and distresses: yea all became noisome and hurtful unto her, yea even those who should have kept and preserved her, from all violence and injury, they did bounce and beat her, yea cruelly wound her, and dealt most villanously with her, as the particulars show.  
Verse 7. I charge you. to writ very staightly as it were by an oath which form also the church useth, both to testify her unfeigned love, towards her spouse, and to provoke them, with whom she dealeth to deal faithfully in doing her message: O daughters of jerusalem. She was il entreated of her enemies, as appeareth verse. 6. Therefore now she speaketh unto her friends, looking to find favour and courtesy amongst them. See these words expounded before. chap. 2. 7. also chap. 3. 5. and at this verse beginneth the second part of the chapter, containing as is said before, a dialogue between the Church, and the damsels or daughters of jerusalem in her friends. If ye find my beloved, she meaneth Christ whom she loved, as he likewise that church, Eph. 5. 25. That ye tell him. In hebrue, what should ye tell him? interrogatively, which she speaketh shortly, as many times lovers do, and yet the interrogation containeth more vehemency in it, and serveth to beautify the speech also. q. d. Would you know, what you should tell him? even that which followeth. That I am sick of love, She can not conceal the heat and vehemency of her love, but even after the manner of Lovers, bewrayeth the same, who the more they are absent one of them from another, the more their love increaseth, and the greatlier do they desire to be joined together. The meaning of the words is, that the church is so far of, from keeping close her love, that she doth not only reveal it to them, but entreateth them rather freely to open it, and to declare the same specially to her beloved.  
Vers. 8. O thou the fairest amongst women. This is the title that the faithful attribute unto the church, in whose judgement indeed she is so, not so much for any beauty in herself, as because she is adorned, with the singular gifts and excellent graces of God. What hath thy well-beloved more than another well-beloved? They double the Question, for the more vehemency, as also for the strangeness of the matter. That thou dost so charge us: uz. so hardly and straightly, & even as it were, by the virtue of an oath. q. d. Some thing there is, that thou layest so hard a burden, and strait a charge upon us, or else thou wouldst not do it. And this is the first question moved to the church, concerning the person of her spouse, they marveling as it were, what excellent thing should be in him, that she should so highly esteem him by occasion of which demand, she entereth into a notable description of Christ, in the verses following, first setting him out generally, vers. 9 and afterward particlarly, by singular recital of his parts and members, even ten in number, beginning as you would say, from the highest, & so coming down to the nethermost: the church performing that here for her head and spouse, both in a general & particular commendation of him and his parts, that he had done before for her chap. 4, 1. 2. 3. etc. Which also is usual amongst earthly lovers, to requite one kindness with another, whereunto no doubt the church had special regard, though she could not perform any sufficient duty that way.  
Verse. 9 My beloved is white. She beginneth to answer their demand under many allegories, commending her spouse: as first in this verse she doth praise him, for the excellent hew and lively colour: and afterwards in the verses following, she commendeth his particular parts. And first she mentioneth his whiteness or his fairness, which amongst earthly lovers is a thing much set by, and therefore must be much more glorious, in this spiritual husband. And ruddy, that is, red and as you would say, of a sanguine complexion, and this colour of ruddiness is commended in David. 1. Sam. 16. 12. And note that the holy Ghost joineth both these together, the whiteness making the ruddiness more fresh and fair, and the ruddiness discerning the whiteness from paleness of face, or phlegmatic complexion: both which colours if they concur in an earthly creature, specially such as be young (for these are colours belonging to them,) make the same to be liked: how much more than should they, considered spiritually in Christ, (in respect of whom all the good things of this life, are not so much as a shadow) not only be excellent in him, but draw us on unfeignedly to love him also. Even a standard bearer above ten thousaand. She useth a metaphor taken from the war, as also putteth a number certain for an uncertain, to express the commendation of her love. Commonly standard bearers are most tall and mighty men, and amongst ten thousand men, a man may find many comely countenances, but yet saith she for sound and natural moisture, and for a most temperate and fit colour, look amongst infinite numbers of people, you shall not find one or any, any way matchable with my beloved: she meaning also by this description of him, that he is of a most sound and sure health, as those most commonly are, that are of so good complexions and constitutions: but all this must be understood spiritually, as before hath been said, and no carnal or earthly thought must be conceived here.  
Vers. 10. His head is excellent gold, yea most pure gold, She entereth into the description of the particular parts of her spouse, whose head was not of gold, as the words may seem to import, but that in a certain proportion, she resembleth it thereto. Gold for the excellency and purity of it, is a metal highly extolled & regarded amongst men: so the spiritual beauty of Christ, and his excellent purity, is to be preferred above all. Neither doth she simply compare him, to every kind of gold, but to that which is most pure and fine, if any one be better than an other, as in truth we know by experience there is great difference, and all is done to this end, that under the same she might set forth the most perfect purity, soundness and excellency of her spouse. His locks are curled, or the word also may import thick, both of these tending to express his might and strength, and not to approve, either of curling or crisping of hair in men or women which is condemned. 1. Pe. 3. And black as a raven, that is, comely and sightly: for blackness of itself, is not an evil or unseemly colour specially in men's hairs, and the rather if we have regard to the people, inhabiting the land of jury, which is marvelous hot over ours is: and by these words, As a Raven, she meant that it was a natural and pure black of itself, which is far more excellent, both in black and all other colours, than any of these that be made by art.  
Verse. 11. His eyes are like doves eyes. She now describeth his eyes, by the sober comeliness and beauty of them, they being full of all innocency, singleness, and chastity, which he meaneth to express by comparing them to doves eyes. The church attributeth it here unto Christ, which he before attributed unto her, cha. 1. 15. Also chap. 4. 1. where look for the more full exposition of the same: neither doth the church, simply compare them to Doves eyes, that is, to every sort of doves eyes, but to such doves as be most beautiful and clear, which may appear by the words following. By the rivers of waters, that is, like the eyes of such doves as haunt and abide by the rivers of waters, where they have store enough of water, to wash themselves and their eyes, to make them clear & fresh, we knowing also by experience, that every running water is good to fresh and clear the sight. Washing themselves in milk: q. d. If that be not sufficient to resemble him and his eyes to Doves, haunting the clear streams, let them be compared to such, as for the clearing and freshing of their eyes, wash themselves in milk, that so they may appear, and be judged white and comely, shining with clear brightness, And remaining by fullness. These words have been diversly interpreted, and according to the same, several senses have been given. I will only rehearse two, leaving the godly reader to embrace that, which he shall find to be most agreeable to godliness and truth. Some think, that by this should be meant, that as the doves be full of moisture, that remain and continue by full vessels: so is Christ the husband of the church, of whose fullness we all receive even grace for grace. Othersome, because the word which is here translated fullness, signifieth a thing sometimes, that is fitted for any hollow place or room, as the precious Stone in a ring is made meet and fit, to fill up the hollow place of the ring, do therefore interpret it of the eyes, fitted as it were, for the holes of the head: q. d, As the Stones that are set in rings, are fitted for the place, and so make a comely show: so are the eyes of the Spouse, none of them standing too far out of the head, for that is full of staring, neither any of them sink in, for that is piteous to behold, (both which things are unseemly and deformed in the eyes, as we see by experience, and do after a sort disfigure the countenance) but more fitly apted by a thousand degrees, than precious stones are to rings, for the beautifiing thereof. And this I take to be the more simple sense, but as I said before, I leave the reader to his own holy choice.  
Verse. 12. His cheeks are a bed of spice, that is, comely and pleasant to the sight, and sweet to the smell. The comeliness thereof is contained in the word bed, and the sweetness thereof in the word Spice. For beds, as we see, set out the gardens, and spices we know, smell well then, when they have been long gathered, no doubt also but they are sweet then when they grow. And as the flowers of spices, I take it that he meaneth by this speech, they are most sweet and pleasant to look upon. For the flowers of good things, as we see by experience, are for the time, more delightful to look upon, and more sweet to smell too, than the bodies themselves yielding the same. His lips are as Lilies, that is, glorious and beautiful, and fair to behold, for that flower amongst others, is of a goodly colour, and fair to look upon. This flower is commended in many places of this book, as whereunto sometimes the church itself is compared for the beauty of it cap. 2. 2. And in the same cap. ver. 16. it is attributed to Christ. See also cap. 4. 5. Neither is this flower only beautiful, but of a pleasant smell, and of good and tall growth, all which tendeth still to the expressing of the glory and beauty of Christ, and to the sweet and pleasant smells, that are to be found in him, whereunto also no doubt, but he alludeth in the words following, saying dropping down pure myrrh. This is expounded before vers. 4. of this cha. In all this, as also that which goeth before and followeth after, we must mark, that the holy ghost meaneth not to move men to wanton love (for besides that he knoweth our over great inclination thereto, we believe according to truth, that no ungodliness dwelleth with him) nor instructeth men to paint out their lovers, according to their fleshly liking: but under these figurative and borrowed kind of speeches, taken from the comeliness of the creatures, that we ourselves are well acquainted with, as also from other porportions in them, he doth lively paint out the excellent graces in Christ, which as in respect of themselves cannot well be expressed, and by reason of our weakness, can not better be declared: yea, he painteth out under the same, the spiritual and heavenly love of the Church to Christ, which doth not nor cannot satisfy herself with any words or comparisons, to express both the most excellent majesty and glory of her love Christ, and the holy causes in him that stir up her affections of love towards him. Allegorically to handle all these things, is not in my purpose or power, and yet me thinketh this much may be said according to truth, that by his head, mentioned vers. 10. and there resembled to gold, yea to most pure gold, there may well be meant, his eternal deity or Godhead, or if you will his whole person, which doth as far exceed all things, both in colour and glittering, and all manner goodness, as gold, yea most fine gold, all other metals: and by his locks mentioned in the same verse may be signified, the innumerable & unmeasurable graces of God bestowed upon him, even as the hairs of a man's head, are without account: to proceed, by the curling of them, may be signified not only the fast twisting and twinding of them one within another, they being tied together as it were with a chain, but also the prevailing strength of the same: as also there may be meant by the blackness, that excellent comeliness, beauty, and glory thereof. And whereas vers. 11. she maketh mention of his eyes, thereby may well be resembled the quickness of sight, as you would say, that is in Christ, or his understanding or perceiving of things, that being more excellent in him, than our eyes in us, because our sight may be deceived, but he can not. For he seethe and beholdeth all things, as the scripture affirmeth in many places, as proverbs 15. 3. Zecha. 4. 10. Heb, 4. 13. And whereas she resembleth them to Doves eyes, sitting by the rivers of waters. etc. No doubt but thereby she meaneth the purity and cleanness of God's sight, who as he loveth no wickedness, neither will have evil to dwell with him. Psalm. 5. 4. So he cannot abide to behold it, in which respect Abacuch saith notably of him chapter 1. 13. Thou art of pure eyes, and canst not see evil. thou canst not behold wickedness. And whereas in this verse 12. she mentioneth Christ's cheeks, lips etc. no doubt, but by the cheeks she meaneth his comely and favourable countenance, as by comparing the same to spices, the sweetness and pleasantness thereof: as also by the lips etc., the sweetness of his word and truth, full of all manner of joy, and rejoicing the heart, as the Prophet saith Psalm. 19 6. spreading abroad the sweetness thereof even far and wide, after the manner of the pleasant lilies, and most precious, pure, and sweet mirth. For the word lips, see before chapter 4. 3. also vers. 11. attributed there by Christ, to the church. Thus the scripture useth to resemble divine things to humane, though it be true, divine things can by no humane, either words or matters, be sufficiently expressed.  
Verse 13. His hands as rings of gold, that is, glorious and precious, for rings were counted in those days, great ornaments and deckings. Isaiah. 3. 21. Luke. 15. 22. neither doth she say simply rings, but rings of gold, adding yet somewhat more in the words following, to express his glory. Set full of Tarshish, that is, of precious stones so called, which what they were, is not certain, and that maketh the interpreters to turn it diversely, some using here the word chrysolite, other some turning it, Beril of the sea. If it be a Chrysolite, some take it then to be a very rich precious stone, that came out of Aethiopia, glistering as gold (whereof it seemeth also in the greek tongue, to take the name) sparkling as fire, but yet as some think somewhat green, or as other report having the colour of the sea in some sort. If we read it Beril, it is another stone, that groweth (as some hold) in India, Berill, itself, being as they suppose an indian word, and given by the people as a name to that stone, in green colour it resembleth the sucaradge as some suppose, and was wont to be cut of the Indians six square, which they did to make the dim or dull colour to show better, for otherwise, as some affirm, it did not show, because it was of a colour like oil after some, or like water in the sea, after othersome. Some writ, that in former times, this stone was most usually set, in such rings as lovers did use to give one to another, or in marriage rings, because of the power that was thought to be in it, to procure and continue love and liking, one of them towards another. But to come to the word itself, that the holy ghost useth here, I find it in the scripture to be used, sometimes for the name of a man, as Genes. 10. 4. sometimes for the name of a city or place in Cilicia, as jona. 1. 3. which it should seem to take from them, it is mentioned in Genes. chap. 10. 4. And this place was famous by Paul's birth, as appeareth Act. 21. 39 Sometimes it is used for the name of a precious stone, as here, which the interpreters in other places where it is mentioned, have not yet agreed upon what it should be, sometimes they turning it, a Chrysolite, an other while a Carbuncle, an other while a Hyachath, an other while an Onyx, etc. such variety there is. Other some will have it to be a stone of a bluish colour, or of colour like the sky, or blackish or dark as water being deep, which they call by the name of Turks, this and the name of Tarshish, not much differing. Some of the jewish Rabbins, take it to be a precious stone, whose colour cometh nigh to the colour of Hyacinth or jamith, which some take to be purple coloured. All this is put down, that the godly reader may choose that which he shall judge most agreeable to the truth. For mine own part I think she meaneth, that there is nothing in her spouse, but most rare, dear, precious, and glorious things: understanding also by his hands, not only his strength and power, which is also usual in the scripture, but also all his works, because Christ's power in the performance of them, is the same that men's hands are to them, meaning hereby, that the works of God are pure and beautiful, yea most precious, yea then gold or precious stones, yea as numbers of rings filled with all manner of costly stones; by which also using the word rings in the plural number, no doubt but she meaneth to express the variety and great store of these wonderful works, of which David saith, Psalm. 40. 5. If I would declare and speak of them, they are more in number than I am able to express. It followeth. His belly, vz, or his breast. She putteth part of him for the whole body. Like the whiteness of ivory. She meaneth that he was as comely and clear as the ivory, which is a thing well known unto us, to be very white and bright, made (as some say) of an Elophantes tusk, which kind of beasts are only in Africa, naturally as some hold: neither doth she simply compare it to joury, but addeth, covered with sapphire, that is, that hath most rich and sumptuous cost bestowed upon it. ivory of itself, because it is a thing rare, and far brought, must needs be very costy, how much more then, when it is beset wholly with precious stones, yea with most costly precious stones, such as sapphire are, of which we can hardly say any more certainly, than before of Tarshish. Some, specially of the jewish writers, take it to be of the colour of the air: some a white stone, some a red stone, some take it to be an adamant: some think it to be of a bluish colour, intermixed with purple, having certain sparks, like gold as it were, in the same: and this last seemeth in my mind, to be the likeliest judgement. In Medea, or amongst the Medes, is the best sort of them, and yet none of them all, are very clear. Whatsoever it be, this I take to be the meaning of the church, to show, that Christ her spouse, was not only most comely adorned, but also most sumptuously and costly, even as ivory beset with pearls and most precious stones.  
Verse 14. His thighs, are as pillars of marble. She proceedeth in the commendation of his parts: and in that she resembleth his thighs unto pillars, she meaneth thereby his strength, which yet is more set out, in that she saith they are of marble: by which she doth not only note as before, the strength thereof, but also the comeliness of the same. For marble (though there be sundry sorts thereof) are counted such stones, as are commended for several colours and spots in the same, and hath his name in the Greek tongue, as it should seem, for a certain green kind of glittering green. Set upon sockets of fine gold. She meaneth by this speech, that they have not only a fair & fine foundation, but even a sure one also. For as those pillars are glorious, that are set upon fine gold, and like long to last, because gold hardly rusteth or cankereth, so is it with Christ: the Church noting by all these things, the assured sounds, strength, constancy, and durableness of her spouse: because as amongst stones, marble, so amongst metal, gold, is most strong and durable. His countenance as Lebanon, that is, pleasant and delightful: for Lebanon as we have heard before, was a pleasant and fruitful place. Excellent as the Cedars, that is, as glorious and as much to be esteemed, as the high and mighty Ceders of Lebanon. So we read, as the Laurix tree, which is a tree having leaves like a Pine tree, the wood and timber whereof, is very fit for building, not only because it is easy to work in, but because it will hardly or not at all perish, either by rotting or worms, yea if that be true, which some writ of it, it will not easily be consumed with fire, but there is a long space, before the fire can either take hold of it, or burn it to coals. By which no doubt also, there may be well meant, the eternal durableness of jesus Christ the son of God, who though he be a fire to consume the wicked, and though the wicked think by flames as it were, to burn him, yet they shall not be able to annoy him.  
Verse 15. The roof of his mouth is sweetnesses. She meaneth by one instrument of nature, wherewith the voice is form, to wit, the roof of the mouth, even the voice itself, & the words uttered therewith: and by sweetnesses, which she useth in the plural number, she meaneth not only the pleasantness of his word, which as David saith, is more sweet unto his taste, than the honey and the honey comb. Psalm. 19 10: but also the great abundance, and wonderful plenty thereof. What a sweet voice is this: Come unto me all ye that labour, and be heavy laden etc. Math. 11. 28. And this: So God loved the world, that he gave his only begotten Son etc. john 3. 26. See for this Phrase also, Psal. 45. 2. And he himself is wholly delectable, that is, there is nothing, neither within him, nor without him, but it may move men to take a singular delight & pleasure in him: she affirming that we are of him wholly and together, which she had before declared in every part of him almost. And how can this choose but be true, both in the whole, and in every part, seeing that God was in Christ, and reconciled the world unto himself. 2. Cor. 5. 19 and that in him dwelleth the fullness of the godhead bodily, God being manifested in the flesh, and justified in the spirit.  2. 9 1. Tim. 3. 16. So that whosoever doubteth of this, or denieth it, may as well call the truth of God himself into question. This is my well-beloved, vz, that I have described unto you And this is my lover O daughters of jerusalem. As though she should say: he is such a one, as I have painted him out unto you, in this excellent show and beauty, that ye may easily know him in and amongst others. And this doubling of the words, that she here used, was not only profitable to express her earnest affection towards him, but also to move them, with whom she talked, both to the earnest loving, and liking of him, whom she had described, and also that they might be the better able, either to do her message mentioned vers. 7. of this cha, to christ, or to bring her, where he himself was. And in calling him her well-beloved and lover, she meanneth to express, that as Christ had carried unfeigned good will towards her, so she did in some measure, of a sound mind unto him, as her darling & best beloved, on whom alone, she could find in her heart, as we say, to bestow her whole love, herself and all. To be short, in ending thus emphatically, she giveth us to understand, that not being able by any figures, phrases, metaphors, similitudes, words or speeches to describe him to the full, she would in a word as it were, shut up all, that he himself within and without, both generally and every part of him, was altogether amiable, and worthy indeed to be affected, both of her and also of all those, that either should hear of him, or see him.  
Verse 16. O thou the fairest among women. See this expounded before in this chapter verse 8. Whither is my well-beloved. This is the second question of the Damsels and friends of the Church, as we have noted before, which they propound not, as of evil will towards her or her spouse, but of a good mind to embrace him, as appeareth by the words, and to go with her to seek him. Whither is thy well-beloved, (vz, that thou hast so notably painted out unto us, and so plainly opened,) Turned a side, vz, from thee, and yet it should seem, that they mean by the word, that he is not gone far, nor will be long absent. That we seek him with thee. They show the end of their ask, that so they may remove all doubt, and suspicion out of the Church's head, that they ask not otherwise, than of an unfeigned mind, and hearty good will, both towards Christ and her, in that they offer themselves as it were, to be companions with her in seeking him. All cometh to this, that after the Church had lively painted out the person of her love, to the Daughters of jerusalem, that is, to the friends of the church, and had describe his complexion, members, speech, and other excellent virtues, qualities and graces in him, that if they had but either seen him, or heard him speak, they might have known him, the holy Ghost showeth what effect this took in their hearts, namely it so inflamed them, with an unfeigned love towards him, that presently they will be companions with her in seeking of him. These questions do the faithful, and elect people of God propound, labouring thereby to fetch from the mouth of the Church, a profitable instruction, and professing that they are desirous to seek & find him, even as she. If this seem strange, we must know & understand, that without the church, Christ can neither be sought for as he should, neither indeed found.  
Vers. 17. My well-beloved is gone down into his garden. The churches answer to that former demand, for she hath nothing in her, but she will acquaint her children and friends with the same. And in that she useth the word of going down, she speaketh it not only as having respect to the daughters of jerusalem, with whom she talked for their good and instruction, but as having regard also, to the situation of the city itself, from whence they could not pass to their gardens of pleasure without the city, but they must of necessity go downward, because the city stood upon the hill, and they planted their gardens in the lower places, because they were more plentiful and fruitful: and what she should mean by the word garden, see before chapter 4. 17. To the beds of spice, that is, to comely and sweet smelling places in the same: this Phrase is expounded verse 12. of this chapter. To feed in the gardens. The church noteth the ends, wherefore Christ is gone down into the gardens, that is, to eat and to drink there, and to take therein his pleasure and refreshing. And to gather lilies, that is, sweet and good flowers. Men go to their gardens commonly (as we see by experience amongst us) either to make merry as we say, or else to gather such fruits, as grow there: that doth the church apply in a spiritual sense, unto her head and spouse Christ, meaning that Christ is come into that place, where his word is purely preached and heard (for there in deed is the seat of the church) that is Christ his garden, set with divers sorts of plants, and decked with excellent flowers: this was called before a garden enclosed, chapter 4. 12. thorough the beds of sweet smelling spices, which he as a good gardener treadeth out, planteth watereth and doth all in all, namely, the hearts and consciences of such as he hath regenerated, replenishing them with sundry gifts and graces, as of prayer, thanksgiving, obedience, etc., which are unto him as it were sweet smelling spices or flowers: yea he feedeth in his gardens, that is to say, particular churches, for it is as it were food unto him, to have churches, in which he may be confessed and served, yea it is his meat and drink to him, either to do himself, or to have others do his Fathers will. john. 4. 32. 34. And he gathereth lilies and other flowers for them, when he perceiveth them to do good works, which is an odor that smelleth sweet, and a sacrifice far more acceptable and pleasant to him. Philip. 4. 18, than all the pleasant flowers in the world, can be to any man earthly.  
Verse. 18. I am my wellbeloveds, and my well-beloved is mine.) This is the conclusion of the whole chapter, and of all the speech that the church hath with her Daughters and Damsels, wherein the church openly professeth that whatsoever may be either stayed or done against her, that she is and will be of a stayed and unmovable affection towards Christ, and will be continually strengthened in an assured persuasion of his good will towards her, and so by this means she fostereth and foodeth her affection and good will towards him: for she meaneth by this speech, that she belongeth so to Christ, and Christ so to her, that there can be no separation, and therefore good cause why she should continually love and like him: we had the same before chap. 2. 16 There being no difference in the meaning, though as in respect of the order of the words, there is some that being put there in the first place which is here in the latter, & that there in the latter, which is here in the first, the meaning being thus, As he will not have an other but wholly delighteth in me, so I will not have another lover, but hold myself wholly and only contented with him. Who feedeth among the Lilies, That is, who liveth most pleasantly and sweetly: q. d. as they that eat there me at among the Lilies, and other sweet smelling flowers, can not choose but live in delights, pleasantness, and sweetness: so doth Christ in his church, and those that there live with him. And the church propoundeth this, not only for the singular commendation of Christ her spouse, but also thereby as it were by a forcible argument, to move all the faithful continually to love and like him that hath in him such abundance of sweetness & pleasure.  
Verse. 1. Teacheth us, that howsoever God have bestowed great & many spiritual graces upon his church, & the particular members, so that they are endued with knowledge, faith, & many other holy virtues, that yet notwithstanding, there are certain remainders of their natural corruption in them, which will sometimes break forth in them, to manifest the neglect of their duty towards God and men: which yet notwithstanding we should labour all the days of our life in a holy striving to set ourselves against. Of this combat read Rom. 7. 14. 15. 16. etc. secondly, it teacheth us, as on the one side to confess our infirmities, as the church doth here her drowsiness and sleeping, that so we may obtain forgiveness at God's hands, for if we confess our sins, God is faithful and just to forgive us our sins. 1. joh. 1. 9 and receive instruction, comfort and pray for our brethren, who knowing our miseries, can not but extend the bowels of pity & compassion towards us, because they have learned to weep with them that weep, etc. Rom. 12. 15. So on the other side notwithstanding, to acknowledge the graces of God in us & upon us as the church doth here, saying that her heart was awake: for otherwise we shall rod God of his glory, who hath given us his good things, & deprive the brethren of that comfort they might have by us. Satan's subtlety would be weighed in this assault, who if he can not puff us up in pride of the things we have not, would cast us down, in supposing a want of the things we have, So hard a matter is it to be wise according to sobriety, as the Apostle willeth us. Roman. 12. 3. Thirdly, we may learn, for the better feeling of our sin, and the working of a more sound detestation of it in us, to aggravate the same unto ourselves, in all the circumstances and occasions thereof: howbeit in a just measure and proportion, lest otherwise we be found false witness bearers against our own souls. This doth the Prophet David in many Psalms, & namely Psalm. 51. and Daniel also chap. 9 5. 6. etc., yea & the whole church in sundry Psalms, and particularly. Psal. 106. 6. But this will not our cursed generation yield unto, and that is the reason why we are so besotted, and senseless in our sins, yea frozen as (the Prophet saith) in the dregs of our own iniquity: Zephan. 1. 12.  
Verse. 2. 
Doc.  Teacheth us, what shifts and excuses flesh and blood can find, to put the Lord from them in his gracious calling of them, with the refusal also of their own good, thorough the want of the graces that he would give them: sometimes they alleging, that it is no convenient time to come, as the people did in the building of the lords house. Haggai. 1. 2. Sometimes that there profits and pleasures are to be followed, as in the parable of them that were bidden to the wedding. Mat. 22. 1. 2, etc. And sometimes one thing & sometimes an other. And even as the church here hath her excuses, and reasons of refusal. So we see the same in Moses the man of God, when he was to be sent for the deliverance of God's people out of Egypt, Exo. 3. 11. 13. also Exo. 4. 1. 10. etc. and in jeremy, refusing the execution of the Prophet's office. chap. 1. 6.  
Verse 3. Teacheth us, in time to accept of the Lords merciful visitation, lest otherwise he offering us his favour, and we either contemning it, or neglecting, or not reverently esteeming of it, according to the worthiness thereof, we do not only provoke him to departed, and pull sorrows upon ourselves thereby, but cause him to bestow it upon them that will thankfully receive it, and bring forth the fruits thereof, as our saviour saith Math. 21. 43. It is a doctrine much used in the old and new Testament, both to stir up men, to embrace and that with speed and earnestness God's favour offered them, lest refusing it, they be barred of it then, when they would be glad of it. See to this end. Proverb. 1. 24. 25. etc. Isaiah. 55. 6. Amos. 8. 12. Galat. 6 10. Ephes. 5. 6. Heb. 3. 13. and in sundry other places of that Epistle.  
Ver. 4. Doth not only teach us, what excellency and fullness there is of good things in Christ, but withal showeth his great & unspeakable love towards the Church, who though she have offered him, by means of her uncourteous dealing, just occasion not only to depart from her, but to take with him also, all his favours, doth yet notwithstanding not deal so, the Lord comfortably, as in respect of the church, & wisely as in regard of himself, supplying his absence, with the sweet graces that he hath left behind him: which graces also the Church shall do well, not only thankfully to receive, but profitably to use, to the strengthening of her faith and hope, even until she may come unto the full fruition of her head and spouse for ever. To this end tendeth Paul's doctrine of the ministries of the Church, mentioned Eph. 4. 8. 9 10. 11. etc.  
Ver. 10 Teacheth us, not only to be greatly grieved for our former iniquities, yea so grieved, that we seem to be and are in deed, even almost as it were swallowed up of death with the same, or as the prophet speaketh psal, 88 3. There is nothing sound in my flesh because of thine anger, neither is their rest in mi bones because of my sin. &c: But also that howsoever the Lord love his, he doth notwithstanding for their sins chastise them, and yet not take his loving kindness from them for ever. Psa. 89. 32. 33. Yea these afflictions, are both tokens of his fatherly love towards them, as Heb. 12. 7. 8. and pledges also of our salvation. 1. Corinth. 11. 32.  
Verse. 6. Teacheth us, what is the nature of the wicked against the godly, uz. hardly to entreat them and to deal most cruelly with them which the Church of God, and the particular members thereof have found true in all ages & times, which thing also the holy ghost propoundeth not only here but in many other places of scripture, not as to discourage us from entering into the race and course of godliness, but to fore tell us before hand, what we must look for, and to forewarn us also to be furnished with the graces of constancy and patience in the truth. And as we see the persecutions of the church put down in the word, and foretold there, as acts. 14. 22. 2. Timoth. 3. 12. and other places, so we have notable places, containing the terrors of the wicked, and the joys of the faithful, as Philip. 1. 28. In nothing fear your adversaries, which is to them a sure token of destruction, but to you of salvation and that of God. And 2. Thes. 1, 6. 7. etc. It is a righteous thing with God to recompense tribulation to them that trouble you, (which what it is he declareth vers. 8. 9) and to you which are troubled rest with us: by which we see, that the sufferings of the Saints, shall not be in vain, and that the ungodly shall not always triumph, whatsoever they imagine or suppose.  
Verse. 7. Teacheth us in the days of our distress and heaviness, not to conceal the same or keep it close, for than it willbe as a fire to consume us, but to lay it out to the Godly, that so from them we may receive according to God's good pleasure, instruction and comfort, and by doctrine and prayer: according to Saint james his rule. Acknowledge your faults one to another, and pray one for an other,. james 5. 16. Taking always heed, that in this behalf we choose such, as will faithfully keep things committed unto them, & be able also to give us comfort by the knowledge and experience which they themselves have had. 2. Cor. 1. 4. Lest otherwise laying our afflictions before them that are unskilful, we lose our labour, and trifle out the time, or committing them to such as will blaze them abroad, we add yet more affliction and grief unto our own souls for want of circumspection and wariness both in that and other great cases also.  
Verse. 8. Teacheth us, by questioning and demands (specially propounded unto them that be able to instruct us) to labour to attain to the knowledge of such things as we have small, or no skill at all in, finally & above all the knowledge of Christ, for this is life everlasting to know God, to be the only true God, and him, whom he hath sent jesus Christ. john 17. 3. And by this means have always God's Children, laboured to profit, as john. 1. 38. 48. also john. 14. 22. See also Exod. 13. 14. etc. Also Deut. 6. 20. and sundry other places. By which the Lord would seem amongst other ways allowed in his word to make this, whereby men might attain to sound knowledge and ripe judgement in his truth, and though we in the corruption of our nature, cast in our own ways, the stumbling blocks of fear, of shamefastness, and sundry such like, to hinder us in this case and course of godliness, yet we must labour again to remove them, and in holy boldness to propound questions, yet none that are curious, but such as are good to edify withal. Rom. 14. 1. 19  
Verse. 9 Teacheth us, first if we know any thing, the manifesting whereof may tend to God's glory, and the good of his children, we should simply propound it, for God hath not given men talents to the end, that they should lap it up in napkins, and dig & hide the same in the ground, as the unprofitable servant 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, etc. they should keep it to themselves: but lay it out for advantage to themselves by increase of the same, and to God's glory, who shall have praise in their well-doing, and to the good of his children, who can not choose, but reap profit thereby. Secondly, that howsoever we would that Christ should be glorious amongst others, and tenderly beloved of them, that yet we should also have a care, that he might be dear and precious in our eyes above the rest, and that we might (if it were possible) more unfeignedly love him than all others.  
Verse. 10. 11. 12. And so on forward, till you come to the end of the 15, wherein is contained not only a most large, but also a most excellent & true description, of the rare and wonderful graces in our saviour christ, do teach us: first to be in continual love & liking of him, that hath by a manner of speech, such a world of spiritual wealth in him. In worldly things, the name of abundance, is argument sufficient enough, not only to cause us to affect, but even to strive to attain the things that under that colour be set before us. what a transgression shall this be, that we shall not only have abundance, but infinite treasures, & that of good things, yea & of good things concerning eternal life, & we shall either with profane persons, as if we were hogs or dogs, trample them under our feet, or with careless men, make no account of them, or with ignorant, dull, & heavy spirited persons not have them in their due regard. It is amongst others, the great sin of this thankless generation, to despise Christ, many thinking it enough, if they can with the lips of their tongues talk of him, but none striving in a steadfast persuasion of a lively faith, to feel him, & his merits effectually in their hearts, not only to the apprehension of eternal life, but even to the subduing of evil in them, & the fashioning of them to good, that Christ dwelling in them by faith, the body might be dead because of sin, Rom, 8. 10. also 6. 6. & they being rooted & grounded in love, they might be able to comprehend withal saints, what is that breadth, & length, & depth, & height, & to know the love of Christ, which passeth knowledge, that we might be filled with all fullness of God. 
Ephes. 3. 17. 18, etc.  Oh that it were in me, either with a solid mind, in deed to embrace himself, or that I had the tongs of all holy angels to propound him to others, that they might taste & see, how good the lord jesus is. Secondly, that in this large commendation, the lord hath not only provided for the manifestation of the wonderful glory of his son, but also hath laboured to stir up the heaviness of the hearts of his children, in setting him before us, that is so excellent, yea excellency itself, as also to take from the wicked all excuse of ignorance, who can now allege nothing for themselves, such Christ is so plainly & certainly manifested unto us, that even all our senses, may after a sort, be even as it were satisfied with him, and in some measure say, as john saith: that which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, etc. 1. john 1. 1.  
Ver. 16. Teacheth us, that the faithful labour not only by demands to increase their knowledge & faith, but that there is a proceeding & growth in the same, ye that more they hear of christ, that more they are inflamed with a love & liking of him, & that to spare no labour, pains, or cost, even to seek him, and find him also. See Psalm. 84. 6. 7. Rom. 1. 17. This is lively set out, in the wise men that came to seek & worship Christ. Math. 2. And in the queen of the south, that came from the uttermost parts of the earth, to hear the wisdom of Solomon. Math. 12. 42. But the people of this age are like the Israelites with manna, the more plenty they have of it, the more & sooner also they wax weary of it, upon so unthankful a nation hath the Lord bestowed his mercies.  
Verse. 17. Teacheth us, to acquaint God's children, with all the good things made known to us. See the like verse 9 of this chapter.  
Verse. 18. Teacheth us every day more & more to feel the certainty of our salvation in ourselves, and the infallible testimonies and tokens of God's love towards us: which that we may the better do, we are not so much to look upon ourselves in our sins, for who is it, that shall not then distrust or despair rather, as to look upon the Lord, and that not only in his eternal foresight, but also in his unchangeable love, there being not so much, as a shadow of turning in him. james. 1. 17. whose gifts and calling also are without repentance Rom. 11. 29. yea in the holy spirit of truth that he hath given us, which is the earnest of our inheritance. Ephes. 1. 14, and the pledge and earnest penny of all the promises of God in our hearts. 2. Corrint. 5. 5.   

CAP. 6. and the sum thereof.  
Christ bearing witness or yielding, to the earnest affection an love of the church towards him, doth highly commend, that her spiritual beauty, which is known & confessed by all to be in her ver: 1. 2. 3. 4. 5. 6. 7. He setteth out the earnest affection that he had to marry her to himself. verse 8. and confirmeth her in 〈…〉 good will towards him: first by here ●●●ling verse 10. afterwards by the commendation of such graces and 〈◊〉 things, as he had committed unto her ver. 11. 12. 13. 14. 15. 16. 17. And lasky, by an assured promise made her of h●● continual presence and large liberali●● towards her, even until the most de●●red day, wherein the marriage shall 〈◊〉 solemnised and performed vers. 18. 19  
1 THou art beautiful (my love 〈◊〉 Tirtzah: comely as jerusalem terrible as an army with man ensigns.  
2 Turn thine eyes over 〈◊〉 me, that they may lift me 〈◊〉 thine hear is like the flock of Goats, which look down from Gilead.  
3 Thy teeth are like a flock of sheep, which go up from the washing, all which bring out twins, and there is none barren amongst them.  
4 Thy temples between thy locks, are as a piece of a Pomegranate.  
5 Though there be threescore Queens, and four score concubines, & no number of the damsels.  
6 Yet my dove that is alone, my perfect one, she that is the only daughter of her mother, even that clean one, to her that bore her, so soon as the damsels saw her, they called her blessed, even the Queens & the concubines praised her, saying,  
7 Who is she, that is looked for, as the morning, fair as the moon, pure as the sun, and terrible as an army with many ensigns.  
8 I came down, to the fair dressed garden, to behold the green plants of the valley, to see whether the vine flourished, and the Pomegranates budded.  
9 When I perceived not these things, my soul set me upon the chariots of my free people, so that I said  
10 Return return (O Shulamite) return, return, that we may behold thee. What shall you see in that Shulamite? Even as a company of tents.  
11 O how beautiful are thy feet, with these shows, Oh thou daughter of the Prince: The joints of thy thighs are like jewels, the work of the hand like a cunning workman.  
12 Thy navel is as a round cup, it shall not want liquor: thy belly is as a heap of wheat compassed about with lilies.  
13 Thy two breasts are like two young roes, that are the twins of a roebuck.  
14 Thy neck is like a tower of ivory, thine eyes are like the fish pools, in Heshbon, by the gate of Batherabbin: thy nose is like the tower of Lebanon, that looketh upon the face of Damasec.  
15 Thy head upon thee, is as carmel: and the bush of thy head, is as purple the king may be tied in the rafters.  
19 How fair art thou? And how pleasant art thou (O my my love,) in these pleasures.  
17 This thy stature is like a palm tree, and thy breasts like clusters.  
18 I said I will go up into the Palm tree, I will take hold of her bows: thy breasts shall now be like the clusters of the vine, and the savour of thy nostrils like apples.  
19 And the roof of thy mouth like the best wine, which goeth straight to my well-beloved and causeth the lips of the ancient to speak.  
AS in the former chapter, and specially towards the end thereof, 
Con.  the church had very highly commended Christ her head and spouse, and that not only to stir up others, in soundness of love to embrace him that was so excellent, but also to raise up, and increase the fervency of her affection toward him: so in this chapter, Christ again on the other side, doth likewise notably praise her, not only thereby to express his hearty goodwill towards her, and to let her understand, that no love or commendation bestowed upon him is lost, but that it shallbe required to the full: but also to draw on others in a sound mind to join themselves unto her, whom he both so tenderly loveth, and highly magnifieth.  
In this chapter (wherein Christ comforteth and confirmeth the Church, being tossed too and fro with doubtings, 
Divis.  lest Christ for his unkindness, should utterly departed from her, & running up and down to seek her head and spouse: In this chapter I say, there are are three especial points propounded unto us. In the first, because in the other chapter the church was full of mourning, grief and sickness, for her negligence and carelessness towards him, he comforteth her and assureth her, that notwithstanding the same, she is and shall be as dear unto him, as ever she was before: which thing also that she might be the better persuaded of, he doth yield her a large and unfeigned commendation, and this is contained in the seven first verses. In the second he setteth out the earnest and vehement desire he had, to have the marriage between him and the church finished, and this is comprised in one verse only, to wit, the eight verse. In the third part, he declareth his good will and hearty affection towards the Church, by a notable commendation of her, promising as it were, his continual presence and abode with her, even until the day of marriage, so that she shall not need any more to be discomforted by his departure, from verse 9 to the end of the chapter. In which third part notwithstanding, Christ propoundeth four special things. The first is, that Christ declareth what council he took when he perceived, that that time of the marriage, which was hoped and looked for was not yet come, Verse 9 Secondly, he earnestly calleth the Church to come back again, and to return unto him, she in her seeking, having as it were, overgone him.  
Verse 10 Thirdly, there is a notable description of the former beauty, and gorgeousness of the church. verse. 11. 12. 13. 14. 15. 16. 17. And lastly a promise made to the church, for the faithful and assured performance of all duties towards her, until the marriage shall be fully consummate and ended ver. 18. 19 And this much being said, both for the connexion and division of the chapter, into his chief parts & members, we come now to the sense of the words of the text, as they lie.  
Vers. 1. Thou art beautiful my love. Christ meeting with the church that laboured and sought to find him, doth after the manner of lovers, bewraying his great affections, marvelously commend the Church, for her excellent beauty: All which things, as they must be spiritually understood, so we must know, that all the glory shehath, how great or how little soever it be, she hath it from Christ her spouse. So that he doth nothing as it were, but commend his own graces in her, & yet these things are not delivered without cause, whether we respect Christ, or the Church itself or others. If we respect Christ, it propoundeth unto us, the manifestation of his unfeigned and continual love towards the church if we regard others, it is done to make them in love and liking towards the Church, which Christ himself loveth so tenderly, and so highly commendeth: if we respect the Church, it is done for her comfort. q. d. Think not that that goodly beauty of thine is decayed, or that I have cast from me thy love and liking, by reason of thy former discourtesies and negligences, I am not so scornful and dysdainfull, as to think thee deformed for that spots sake, thou hast sufficiently washed it a way, with thy tears and repentance. Wherefore as I said before, chap. 4 1. 2. etc. So even now I affirm the same still, thy favour and beauty is most acceptable and delightful to me. And Christ doubleth this, because it is hard for the Church, and the members thereof, to believe the word at the first, and specially the word of promise, and then chiefly, when we regard our evil dealing with the Lord, and our multiplying of it against him. As tyrtzah. It is the name of a most pleasant City in the coasts of Israel, situated upon the river Euphrates, where, after that the kingdom of Israel was rend from the house of David, Hieroboam placed as it should seem, his kingly palace. Of this City you may read 1. Kings. 14. 17. also 15. 21. and 16. 6. etc. Neither doubt I, but that it had the name given it of pleasantness (being derived of a word that signifieth to accept or like of) because it did by the pleasantness and beauty thereof, draw all men as it were to the liking thereof. Comely as jerusalem. For the beauty and glory of this City, besides that we have the commendation of the word, it being called therein, the praise of the world, Isaiah. 62. 7. See also Psalm. 122. 3. It did even as foreign writers record, not only in beauty and comeliness contend with the Cities of the East, but as some of them do report, was the most famous of them all. See PLINY lib, 5 CAP. 14. Thus we see the pleasantness, Gorgeousness and beauty of the Church set out unto us by earthly similitudes. And though it be true in deed, that none of these can sufficiently declare the same unto us, yet we may perceive, that the Scripture hath taken not only the most excellent things of the lands of judah and Israel, but of the whole world to set forth the same unto us, that so under these earthly resemblances, he might the better make us, (who are very gross and dull) to conceive of heavenly and spiritual things. It followeth. Terrible is an army with many ensigns. One would think, that this should be no great commendation, specially sith resembling the church to a woman, neither doth it agree to that sex, neither is it praiseworthy in them (as some suppose) to strike terror into others. But we say, first even for womankind, that it is, and shall be no small commendation unto them. If with their gravity and majesty, they strike terror and fear, into impure fellows, even by sobriety and severity of countenance, driving such from them, as would make them disloyal to their husbands. Which thing also, may notably agree to the Church, in a double respect, to wit, first, when as in respect of her excellent majesty, she so terrifieth her adversaries, especially false teachers, who would defile her with corrupt doctrine, that they dare not so much, as touch her, otherwise or further, then as GOD permitteth and appointeth: Secondly, when as in regard of her disobedient children, she woundeth them by the word and Discipline for a while, that by repentance they may be healed and helped for ever, against the subtlety of Satan, and the strength of sin, she not striking them thereby, to confound them no more than God doth strike his children, by his rods to overthrow them for ever, but to reconcile them to their eternal comfort & salvation. Neither doth the Lord mean this only, by resembling his church to armies with many ensigns, but also to set out unto us thereby the good order & invincible force of the same. For even as in great armies, the more good military orders there are established and practised, & holy courses kept, the greater is their glory and comeliness, and the more do they flourish & prosper: even so is it with the church. And as it is an impossible thing to prevail upon an army, consisting of innumerable and valiant people, so is it as hard yea, altogether impossible, to prevail against the Church, sith it is of such strength, power and faith, as, though it may be assaulted, yet it can never be overcome. See the like phrase to this, vers. 7. of this chapter.  
Verse. 2 Turn thine eyes over against me. That is, look upon me and regard me, q. d. Though thou be past, yet turn thine eyes back again, that thou mayest behold me, That they may lift me up, that is, that so I may receive comfort in the sight of thee. Thus Christ speaketh to the church, that he might give her to understand, that he would render to her like for like. She had twice before declared, that she was as it were faint and sick thorough love, for which purpose see chap. 2. 5. & also chap. 5. 7. The very like strength and power of love, to be in him towards her, doth here Christ declare, both that so she might know there was no love lost: and also that she might be comforted, in the heaviness she was in. I know that others do otherwise turn this part of the verse: as thus: Turn away thine eyes, from me, for they are stronger than I, or they overcome me, giving also this sense, that christ would have the church, to cast her eye from him because he could hardly keep himself from showing again most manifest tokens of his love etc. But the other in my mind is most simple and plain, not only agreeing best with the circumstances and occasion of the place, and purpose of Christ, but also standing well with the meaning of the Hebrew word, which may and doth as well signify to turn to, as to turn from, and in this verse rather to turn to, because afterwards in this chapter also verse. 10. The Lord calleth the Church unto him. This is then the meaning, that I take this first part of the verse, to contain in it, the words of comfort and consolation. q. d. be of good comfort, and in an assured faith look up to me, that so I myself also who am in some sort cast down with thy heaviness, may receive both comfort and glory by thy faith and conversion for no doubt but sith there is so great & strait a conjunction betwixt Christ & his church, as the apostle speaketh of 1 Cor. 12. 12. There is also a sympathy & fellowlike feeling, or suffering together as it were, Christ being seized with sadness (as a man would say) in the grief of the church, and rejoicing again in the gladsomeness and joy thereof. Thine hair is like the flock of goats, which look down from Gilead. This is already expounded before, chapter 4. 1. Spiritually by this may be meant, either the multitude of believers, or the abundance of God's graces bestowed upon the church: or else he meaneth that the beauty of the church, is stayed and sure, and cannot decay by any infirmity of her own, because it is wholly stayed and upheld, by the grace and power of Christ. For as it could not fall out otherwise, but that the flocks in Gilead, must thrive and prosper: so it could not otherwise be, but that the church, and graces of God in the same, must needs continue and increase, because it is underpropped and nourished, with the abundant blessings of Christ, the head and husband thereof.  
Verse 3 Thy teeth are like a Flock of Sheep, which go up from the washing, that is, white, pure and clean: All which bring out Twins, That is, they are also even & equal, as commonly twins are: And there is none barren amongst them. He meaneth that they were all full, and none wanting as I take it: for as teeth answering evenly one to an other, as in respect of the upper and neither jaw is comely: and as when either inch one jaw or in the other, one standeth not further out then an other, but all are of an equal height or evenness, it is some beauty many times to that countenance, so was it in the church. See all this expounded before chapter 4. verse. 2. where Christ speaketh even the same things of the church, using it here, not as a vain or idle repetition, but as having regard to the church, and that in a double consideration. The first is, to show her, that notwithstanding her offence he loveth her still as before, which also causeth him to use the same words here that there. Secondly, because he knew how hard a thing it was for the church, to believe the promises, and therefore for the strengthening of her weakness, he doubbleth them and trebleth them, as you would say.  
Verse. 4. Thy temples, vz, of thy head, between thy locks, he speaketh of the church, according to the manner of women, who were wont to lay their locks out, yet so that their temples notwithstanding the same, and the beauty thereof, might be seen. Are as a piece of pomegranate, that is, of a ruddy and beautiful colour, and that so as no doubt, but there was holiness and chastity meant under the same. All this is expounded before chap. 4. 3.  
Verse. 5. Though there be threescore Queens. As before Christ had commended the church, for singular beauty in herself, so now he proceedeth to commend her, by comparing her with others: q. d. put the case that even there were innumerable Queens, for he putteth a number certain for an uncertain, and those most fair and beautiful, as Queens were wont to be chosen in that respect. See Hester 2. 2. 3. 4. And fourscore concubines, that is, innumerable, a certain number for an uncertain as before. The Hebrew word turned here concubines, doth as the learned note, sometimes signify wives, though not just and lawful wives, which were married without any solemnity, or betrothing of matrimony. And no doubt but he speaketh this according to the corrupt custom, both of the age wherein he lived, and of former and subsequent times also, many taking it as a thing lawful, (whereas it was indeed altogether wicked and ungodly) not only to have many wives, but concubines also, as we may see by the continual practice of the fathers expressed in the word, though not commended, but condemned therein rather, as Malach. 2. 15. Some marvel why Solomon mentioneth only threscoore Queens and fourescoore concubines, whereas 1. Kin. 11. 3. It is said that he had seven hundredth wives that were queens, & three hundred concubines, whereunto though we might answer, as some learned men do, namely that it is likely that he wrote this, before he burst forth to take so infinite number as it were, yet me thinketh the more plain sense is as before, that he putteth a number certain for an uncertain, which is not only usual in other scriptures, but even in this book also, chap. 3. 7. where he maketh mention of threescore mighty men of Israel, that stand about salomon's bed. Some allegorize here one way, some an other. Some think that by the queens, there is meant the famous peoples of the world, and mighty congregations, and by the concubines, such as be less famous: but me thinketh here, that the plain literal sense is the best. And no number of the damsels: q. d. Suppose that they and their maids of honour attending upon them, were as a man would say, without number or innumerable: yet should they not be able to match the church for beauty, comeliness & glory, but should even of their own accord, give her place before them all, Queens, concubines, waiting gentlewomen, and all other whatsoever.  
Vers. 6. Yet my dove that is alone. In what sense the church is compared to a Dove, hath been oftentimes declared before. chap. 2. 14. & chap. 5. 1 so that we shall not need to stand upon it here. She is said to be alone, or as we say in our speech, an odd one, both because she was chosen by God, out of all the people and nations of the world, and was most dear unto him: and also because compared with other, none of them could come nigh her to match with her. My perfect one. See this expounded cha. 5. 1. She that is the only daughter of her mother. another title attributed to the church, by which the holy Ghost meaneth both that she was most tenderly beloved, as only children are. See judg. 11. 34. Luke. 8. 42. and also that she had or should have, a most rich and precious portion, as the only child or heir of her mother: all this must be spiritually understood, the meaning whereof is, that so long as the church remaineth here upon the earth, and is not gathered into her husband's house, she cleaneth wholly to her mother, that is the heavenly Jerusalem. Galath. 4. 26. by means whereof she glittereth with such exceeding great glory, that the world wondereth at her, for the heavenly gifts and spiritual excellency, that God hath bestowed upon her. See Deut. 4, 6. Even that clean one, to her that bore her. another title attributed to the Church, the commendation thereof, to wit that she is Clean, or as some read it Pure, others elect, all which tend to one thing, she having not these, or any of these graces from herself, or of herself, but off and from the Lord. So soon as the damsels saw her. He meaneth by this speech, that the beauty of the church was excellent, for even at the first sight and beholding, they were constrained to confess her, to be the most excellent and beautiful of the world. They called her blessed, that is, they accounted her as endued with rare and wonderful graces, even for the things which they saw at the first sight and blush in her. See for the phrase Luk. 1. 48. Even the Queens, and the concubines, vz, mentioned before verse 5. Praised her, vz, for the excellent parts that were in her q. d. high and low, mighty, and mean, of honourable estate and base condition, were constrained to commend her, and therefore she must needs be more excellent that was praised of them al. Saying. Now he showeth what form they used or should use, in the commendation of the church.  
Vers. 7. Who is she. They propound this question, not so much as though they either doubted, or were ignorant, what she was, as by that manner of speech, the rather to note her excellency. See the like demand, Psalm. 24. 8. Also Psal. 77. 13. where they demand thus, who is so great a god, as our god? q. d. She is so beautiful & glorious, that we know not what to resemble her unto. That is looked for as the morning. Under this manner of speech, the holy Ghost, doth not only note, the earnest desire of the faithful, to see and behold the glory of the church, but also her great glory itself, which is enlarged not only because it is desired, yea greatly wished and looked for, even as watch men look for the day break, of which see Psal. 130. 6. but also because it is resembled to the morning, which, as we know by experience, is not only fresh and comfortable, but glorious also and beautiful, as in respect of the lively and clear colours thereof, and death as a man would say, more and more increase in light, in which respect also it is to be marked, that she is not resembled, neither to the night, nor to the dawning of the day, or day break, but even to the glory and beauty of the morning itself. Fair as the moon, vz, in her full, or most glorious show, at which time she seemeth a very beautiful and fair creature indeed. Pure as the sun, He meaneth not only simply, and of itself, as the sun hath not her light from any other, but glorious also and full of wonderful majesty: so in Christ's transfiguration it is said, that his face did shine as the sun. Math. 17. 2. and revel. 1. 16. it is said, that his face shun, as the sun shineth in his strength. In a word under these speeches, the holy Ghost would not only note the growth of the church, by comparing it to the morning, but the excellency & glory of it, by resembling it to the moon, yea to the sun, the most excellent and glorious of all the heavenly creatures that we do behold. And terrible as an army with many ensigns. This is largely expounded before in the first verse of this chapter. Ver. 8. I came down to the fair dressed garden. Many turn it the garden of nuts, with what reason let them see. This rather standeth both with the etymology of the hebrue word (as good expositors note) & also more agreeth with the circumstance of the place, because afterwards he mentioneth vines pongranates & such like, with which men are wont to plant their gardens, & not with nut trees, which besides that they are cemmon, & every where to be had are of no precious accoant or estimation. I omit the mystical reasons that the jews allege, why they themselves should be compared to nuts, as full of childish toys and conceits. No doubt but for the clearing of the sense, this is to be noted, as before, that here beginning the second part of the chapter, in which Christ laboureth to comfort his church, he saith, that he did not of loathsomeness or wrath, depart from her, but rather of a very earnest desire that he had to finish the same most holy marriage, & that therefore indeed he went away for a while, that so he might be the more assured of the time. And in that he resembleth the church to a fair dressed garden: he speaketh after the manner of men, who in the beginning of the spring prune, purge & dress their gardens, & orchards, that so it may bear more fruit: & when he saith, he came down to the same, he speaketh that also according to the manner of men, who in the summer time come to see how their handy works thrive and prosper: so that all is as much q. d. Thou shouldest not have been dismayed. (O church) that I departed from thee, for therein I dealt but with thee, as good gardeners & vine-dressers deal with their orchards, gardens & vineyards, who coming (perhaps before that time of fruit) to look for fruit & finding none, depart, not for ever, but till another more conventent season, when they may receive fruit. And beside that this agreeth well with christs purpose. q. d. think not not that I will any more lose my labour & cost, bestowed upon thee, than owners of their gardens & orchards, the words following also in this ver. do help to strengthen & uphold this sense. To behold the green plants of the valley, that is, things newly planted & set, & to see also how they did thrive & grow & he useth the word valley, which in the hebrue tongue, signifieth both a river & a brook, & a valley also, thorough which a river or brook, did or might run because men commonly plant there, as which they take to be more plentiful & fruitful. To see whither the vine flourished, & the pomegranates budded. By 2. words he meaneth one thing, namely, that as men look not only to see the growth of their grifts & plants: but also their fruits, whither they were then ripe: so he did wait, whether that time appointed for the marriage were come, whereof also he had forerunning signs, even as the flourishing of the vine, & budding of pomegranates, were tokens of the spring past, & of the summer coming on. See for this purpose cap. 7. 3. of this book. Which order & course our saviour himself observeth, Mat. 24. 32. see also for this end & purpose. Isa. 5. 1. 2 Vers. 9 When I perceived not these things. Vz. The Vine to flourish, the pomegranate to bud, etc. Which are mentioned ver. 8. meaning thereby, that when he perceived the time of the marriage was not yet come, as men know the summer is not come, when these things sprout not out: to which also may be added, that when he perceived, how grievously the church took his absence then. My soul, my loving affection and tender heart: for now he goeth about to declare, what council he took, when he perceived that the long looked for time of marriage was not yet come, namely that he made great haste back again as it were, to comfort his Church, which he expresseth by the metaphors following. Set me upon the chariots, that is, yielded me good and sure means to be carried: neither doth he only note hereby, the means of his coming to the Church, but in the words following, the speed that he made. Of my free people. q. d. As they they that be willing and free hearted people, do the things that they do cheerfully, and therefore also with more expedition and speed then others: so came I cheerfully, and with a ready mind, after I had once resolved upon the matter, to see & comfort the church, for this free hearted and willing people, see. Psal. 110. 3 I know other give other senses of these words, but me thinketh this is most plain and simple. So that I said. As before he had declared his purpose and resolution of his returning to the church, to the great comfort of the same: so now he showeth what he spoke when he came to her.  
Verse. 10 Return, return. These are the words of Christ unto the Church, who in seeking of him, had as a man would say, gone beyond him. And this calling of her back again, is expressed unto us under the similitude of an earthly man, who as it were a far off, whooteth and shouteth even as loud as he can, by words and speech, to bring such back, as wander out of the right way. O Shulamite. No doubt but under this term, he meaneth the church: which some think signifieth, made most perfect, through the eternal purpose and calling of her, by God to himself. Me thinketh also it may be derived of Salem, by which name Jerusalem was called in former time as appeareth. See Psal. 76. 2. Gens. 14. 18. Heb. 7. 7. 1. 2. and though perhaps it may rather be said Schelemite, than Schulamite, yet it may be of another form, as in the scripture we read Schunanite of Schomem. 2. King. 4. 8. 12. And the rather I would refer it to Jerusalem, because that word is often used in the scripture for the church itself. Return, return. This is no vain repetition, but profitable to express Christ's earnestness and vehement love twardes the Church, and the salvation thereof, as also to note, how hardly, even the church itself is reclaimed from straying, that must have so many & so earnest calls to pull her back. That we may behold thee. Christ speaketh this in his own name, & the name of his friends whom he had mentioned verse. 9 before: for he would have them also to be partakers, of the beauty and glory of the church, this being spoken also according to earthly customs, as the bridegroom hath his friends, whom he would make partakers of the glory of his Bride, so the bride hath hers, whom she would be glad to have beholders of her excellency & glory likewise. The bride's friends may be said to be all that sound particular members of the church whom she would gladly have not only to behold, but to be partakers of the majesty and magnificence of Christ her head and spouse. The Bridegrooms friends may be said to be the same, not that they are friends to Christ or his church of nature, but by grace, whom he would have to behold the infinite riches, and inward beauty of his church, that they might in the holy love of the same, live and die therein. Others think the friends of Christ to be the holy angels, but me thinketh the former should be better, because Christ saith john. 15. 14. 15. that the faithful are his friends. What shall you see in that Shulamite? Christ turneth his speech unto his friends, by ask of whom this question, he mindeth not to bewray in himself any ignorance, or doubting of the great graces, that were to be found in the Church: but the rather thereby to stir them up, to be faithful beholders and witnesses of that great glory, which is in the church, and which he could not otherwise express, but by a wondrous demand made of it. See verse 7. of this chapter. Even as a company of tents. It is an answer to the former question: which whether Christ make or his friends, we will not stand much upon, though we rather think, that as Christ propounded the question, so he was best able for his skill, as being best acquainted with the graces of the church, and readiest also for his good will to answer, and satisfy the same. The meaning is to set out the excellent order, glory, and power of the church, comparing the same to a comely order of pitching of tents, & innumerable & invincible people in the same: others turn it as the company of Mahanaim: q. d. you see how glorious the church itself is, by that which hath been spoken before, but if you would behold with what a notable troop it is accompanied, you shall do well to call to mind that notable number, and that same joyful day also, wherein the people returning to David did receive him with the great joy & comfort of them all, as he did comfortably entertain them, and all this was done at Mahanaim, as appeareth 2. Samuel. 19 but I leave it to the godly to approve, whether he liketh and listeth to receive: in truth they both tend to one end.  
Verse 11. Oh how beautiful are thy feet! Christ rejoiceth at this coming of the church, nigh unto him, and his approaching to her, even as one, that would say to his friend, whom her hath not seen of a long season. O how good and excellent are these feet of thine, that brought us now at the length to the beholding one of another. For the phrase, see Isai. 52. 7. also Rom. 10. 15. And here he beginneth in a lively description to commend the church, in every particular member, even as a man would say, from the sole of the foot, to the top of the head. With these shows, which thou meanest, and which no doubt Christ as a love-token bestowed upon her. This may be referred, either to the ministers of the word, or else to the sound affections of the Church, which are sometimes signified by Feet. as Eccles. 4. 17. or to the good works, which the thurch is enabled to perform through Christ. O thou Daughter of the Prince, That is, thou most noble and excellent Damosel, who art as it were sprung from a most famous and honourable stock: Thus Christ compareth the church to such, because such either are or should be according to their high place, more excellent, than those of more base condition. And thus we see, that the Church is through Christ become the Daughter of God almighty, who governeth the whole earth, and who maketh her famous, noble and glorious, by the gifts and graces of his holy spirit bestowed upon her. The joints of thy thighs. From the feet he ascendeth upward, meaning as it may appear by that which followeth, that they were very cunningly and artificially made. We must imagine here nothing but spiritual, namely, that there was & is a most cunning framing and making of the whole church, and all the parts of the same, every part having in it, comeliness, beauty, glory, strength, Other turn it thus: the compassing of thy thighs, Meaning thereby the girdle wherewith she was girded, which they did use to wear in old time, lower by much then we do, even upon their thighs, as it should seem, Psal. 45. 3. Or about the Loins, as Math. 3. 4. But I think that the former (so it be soberly and chastened read and regarded,) is better and cometh nearer to the purpose of Christ, who maketh here as it were a special enumeration or recital of the parts of the church, Are like jewels, That is, very fine and costly: if we read it as referring it to the girdle, which in deed Brides were wont, and are yet accustomed to wear, very sumptuous and fine: otherwise neat and comely, if we refer it to the thighs, The work of the hand of a cunning workman. This is added to note the excellency: q. d. most workmanly or cunningly made, even like unto jewels that have the most cunning and curious workmanship bestowed upon them that can be. Some understand this of that spiritual begetting of children, which the church continually bringeth forth unto Christ by the ministry of the word, and working of the spirit, but I rather refer it to the strength, beauty, & comeliness of the church itself, & the particular members thereof.  
Verse, 12 Thy navel is as a round cup. That is very comely and beautiful to the show, as we see globe glasses, or standing cups, made after that fashion are. It shall not want liquor. q. d. it shall always be plentiful as a cup that is full to the top, see Psal. 23. 5. Some read it thus, Let not the liquor thereof fail, as though in earnest affection he had cried out or wished rather, that the womb of the church compared to a round cup (in which similitude he persisteth still) might never have been decayed, or consumed rather, but might always have been as the poor widows pitcher of oil mentioned 1. King. 4. 2. 3. But me thinketh the other is more simple. Thy belly is as a heap of wheat, that is, most fruitful & abundant, having great store like a wheat heap. Compassed about with lilies: q. d. Besides that it is fruitful, it smelleth well and is most sweet, as those places and things are, that are beset with Lilies. There is meant under all this, the great fruitfulness of the church, and the plenty of God's graces upon the same, furnishing it, not only with abundance of waters, which in those hot countries were much drunk and very scarce, but even with abundance of very necessary and sweet food, meant by wheat set about with lilies: all which Christ setteth forth here, not only to express his own love towards the church, but as we have said before, to draw on other men to do the like.  
Verse 13. Thy two breasts are like two young roes, that is, fresh and lusty, whose milk is not consumed with age or years. That are the Twins of a roebuck. that is, they are equal, and even one of them is not greater than another. Equality in women's breasts, that is to say, when one of them exceedeth not another in greatness, is a thing much set by amongst men, and it is a comeliness to women themselves: let us remove hence all earthly thoughts, and apply this human similitude, to spiritual things. See the words of this vers also expounded before, cap. 4. 5. where there is but very little difference in words. & in sense none at all, Christ using that same there as here, in the commendation of his church, saving that he descendeth from that 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 ivory. By comparing it to a tower, he meaneth that it was strait & upright: & by saying it was of ivory, he meaneth that it was most white, & pure. Before cha. 4. ver. 4 he compared it to the tower of David built for defence, there commending it for the strength thereof, & here resembling it to ivory, be commendeth the beauty of it. Some understand hereby the Preachers of the word, who indeed are aloft in the church, and are in the same instead of watch towers, or towers of defence, they being of notable equality, and wonderful concord among themselves, in whose doctrine also, there is nothing but that, which is upright and even, nothing but that which is well polished, and nothing but that which is sweet and pleasant. Some think, that amongst other notable works which Solomon made, he builded a tower of ivory, and that he should resemble the church thereto in this verse. But for as much as that standeth, upon no ground of the word, and it seemeth in reason impossible, for where should men provide so much ivorye, I rather approve of the former sense. Thine eyes are like the fishpools in Heshbon, by the gate of Bathrabbin. In that he resembleth the eyes of the church, to fishpools, yea to the the fishpools in Heshbon, he doth not only note out the pleasantness of the same, as in respect of the colour and beauty, but also commendeth them for the necessary use of them, even as fishpondes or pleasant waters were in those hot and dry countries. For Heshbon was a city beyond Iorden, in the country of Sihon king of the Amorites, wherein Sihon himself reigned as appeareth. josh. 9 10. Also josh. 13. 10. 21. And in that he addeth by the gate of Bathrabbin, which should seem to be some of the gates of Heshbon. and is put down for the more certainty of the thing, I suppose that thereby he meaneth the multitude that should repair to the church, even as great numbers came to these fish ponds, which yet I am more confirmed in, because he useth the word gate, alluding no doubt to the custom used in those days both of the judges and people, who did sit in the gates, and repaired thither for judgement, 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 certain beautiful places, yea and in the end of this verse also he doth the like, I see no reason, why we should leave this reading or sense, specially seeing it is very 〈◊〉 for the place, and standeth well with the proportion of faith. Some understand by the eyes and fishpondes, the Doctors of the church, who are said to be eyes, because they look to the guiding and conducting of the rest, and fishpondes, to whom people may repair to fetch abundance of water, yea who should bring out of their treasures, both old and new things. See math. 13. 52. Thy nose is like the tower of Lebanon. By the tower of Lebanon, I suppose he meaneth that tower that Solomon built in that house, which he builded in the forest of Lebanon, of which we read a large description. 1. King, 7. 2. 3, etc. And the nose of the church is compared unto that tower, because it was fair and beautiful as it: because also it was strait, and of equal proportion, like the tower for straightness: and good proportion in noses, is a good grace of comeliness, even to the countenance, That looketh upon the face of Damasec. He meaneth not as some have fantastically imagined, that from Solomon's tower, men might behold the city of Damascus in Syria, but that Lebanon itself, and therefore the house & tower builded there, lay as it were over against Damasec, or Damascus, the holy Ghost using this description here not so much for any mystery, as some imagine, and specially the jewish rabbins, as to note the certainty of the former things, vz, that he speaketh not of an uncertain, or of an unknown thing, for Lebanon, Damascus, and other places, were of common fame and notice. By the nose, some understand as before by the eyes, the ministers of the word: which we should not think strange, because that they are resembled to these sundry things, by reason of sundry parts of their offices, as being eyes to look to them, noses, even after a sort, to smell and provide for them, sweet and pleasant things, etc. 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 such places of the land of juda and Israel, as had some excellent and notable thing in them, that so the comparisons expressing her beauty, might be the more excellent, and her glory resembled by the same, the greater: and therefore also we should not think them either hard or strange: to which also we may add, that even to this end likewise, he taketh upon and layeth out the affections of lovers, who chose for the expressing of their affections, towards their lovers and friends, great and excellent things, as who would say, that they are of mind, that the beauty & good qualities of such as they affect, can never be sufficiently commended or set forth.  
Vers. 15. Thy head upon thee, that is, that which is upon thy head, meaning thereby, either the hair of the head, or some kind of precious tire or ornament, worn upon the head. is as carmel. This was the name of a very high mountain in Phenicia. Now because that this was most fruitful (for the word commonly is taken for a place full of pastures, set also with trees, whereof it is likely too, that this place had his name) he doth therefore resemble the head of the Church, (which indeed properly is Christ himself, Ephes. 1. 22): or it may be here used, for the graces, wherewith he hath adorned the Church, to carmel: which as it is excellent for the height, so are the graces bestowed upon the Church: and as it is a very fruitful and plentiful place, so are the graces of God in great abundance powered forth upon the church. Others read it thus, is as scarlet, meaning costly and full of majesty, as that colour is, but me thinketh the other should be more simple, both because Christ had compared the church to places before, and also because immediately after he maketh mention of purple, which some think doth not much differ from scarlet, many affirming scarlet, to be a kind of purple, in which respect also they reconcile the Evangelists: Math. Affirming chap. 27. 28. that they put upon Christ a scarlet rob, & john chap. 19 2. as also Mar. 15. 17. calling it a purple, or a purple garment. And the bush of thy head is as purple, that is costly and dear, as which did not belong to any, but mighty men and Magistrates, see Luk. 16. 19 also Daniel. 5. 16. which no doubt also they did wear as an attire of great comeliness and beauty. By bush or locks of the head. the holy Ghost meaneth the multitude or number of faithful and believing people, as by resembling the same unto purple, he meaneth the glory and comeliness thereof, when they are decked with the riches of God's graces. The king may be tied in the rafters. q. d. There is no king in the world so glorious, or majestical, that could if he did behold thee with a right eye, be satisfied with the sight of this thy great glory, but being pierced, and as it were amazed thereat, should still be held, and bound as it were, with a continual desire to look upon thee, so highly would he esteem thy great glory, before his own, and all the glory of the world else. That which we turn rafters here, othersome turn galleries, and some one thing, some an other, by reason of the doubtful signification of the word, but the sense cometh all to one end▪ q. d. as a great parsonage, beholding the beautifullest house in the world, would after a sort wish as it were, that he might be tied to the rafters, beams, galleries, etc. of such gallant places, that so as it were, by his continual abode there, he might be satisfied with the sight thereof: so there is not the mightiest Prince in the world, but if he did look upon the beauty of the church, with the eye of faith, he would desire to be bound to any part of piece of it, thought it were never so base, that so he might continually look upon the inward and spiritual beauty thereof. See this performed by David. Psal. 27. 4. Also Psam. 84. thorough out.  
Verse 16. How fair art thou? As before verse 11. when he begun to commend the church in her several parts, he had used a vehement exclamation, thereby to set out, both his great love and liking of them and the excellency thereof: so having finished that particular praise, and beginning here generally to commend her, he useth the like: q. d. Thou art so beautiful and fair, both in every part of thee, and in the whole, that I know not what words to use to express the same, neither in deed can it be sufficiently declared. And how pleasant art thou, the word also signifieth sweet, as well I as pleasant he meaneth nothing else but that she was wholly & altogether delightful. O my love, that is, thou whom I love, or thou that art beloved, the substantive for the adjective; to note both the exceeding great love of Christ towards her, as also the good graces and parts in her to move love and affection in others to her. So Galath. 3. 13. Christ is called a curse for us: and the church giveth this title of love to Christ before. chap. 2. 7. In these pleasures, vz, reckoned up before in her particular commendation. The meaning of Christ is, that the church herself wholly, and every part and piece of her, together with all her ornaments and attayres, or what soever did generally or particularly belong unto her was glorious, excellent, sweet, pleasant, beautiful, comely. delightful, etc.  
Vers. 17. This thy stature, vz, which hath been before described particularly, & by piecemeal. Is like a palm tree, that is, fresh and flourishing, and standeth upright, yea notwithstanding all the weight that is laid upon it, the weight itself being removed, it standeth strait again as before. For this we know, both by experience and the writings of authors, that have undertaken to declare the natures of things, is the nature of the palm tree: so that in resembling the state of the church, to a Palm tree, she meaneth that it is strait and upright (which also is commendable in womankind) and that notwithstanding affliction, she still lifteth up herself. So that he meaneth in a word, that the church was of a most strong & straight body. See Psal. 92. 12. Also if any list to read of the nature of the palm tree, look upon Aul. Gell. lib. 3. Hoct. Attic. Also Problem. Arist. & others. And thy breasts like clusters, vz, of grapes, meaning by this manner of speech that she had most comely, most firm, and most plentiful breasts, as those clusters of grapes, that are thick set with grapes, are indeed. If we understand by the breasts here as before chap. 4. 5. the two testaments, they are clusters of grapes indeed, both to allay hunger, and to slake thirst, yea they are both meat & drink unto us, & that not only to uphold us, in some deformed or weak estate, during this life, but also to make us comely, beautiful, and strong, to live the life of God here, that afterwards we may live eternally in that heavens.  
Verse. 18. I say. Here beginneth the third part of the chap. which is also the last part of Christ's speech unto his church, as we have show before, & containeth in it a certain promise of such duties, as Christ will perform unto his church, till the marriage day come, & also a repetition of such effects & fruits, as Christ shall receive from the church. And there is in this word I say a vehemency, containing as it were, in ita grave sentence: q. d. I give thee my promise, & look what I promise thee, I will perform. I will go up into the palmtree. He meaneth by this speech, that he will be present with his church, whom before verse 17. he had resembled to a palm tree. I will take hold of her bows: he meaneth by this speech, that he will purge it, and so not only perceive, but receive notable fruits of her, even as in Palm trees the teader branches, are specially pruned and trimmed, because that they yield flowers and Buds for fruit. By which it should seem, they were not such trees as ours are. He that list to read more than this, over and beside all that which is spoken before, let him see Pliny lib. 13. cap. 4 Othersome also affirming, that they bear a certain fruit, both pleasant and profitable which we call Dates and of this mind are many, writing of the nature of plants and trees, both old and new, and particularly Dodineus. And by the word which is turned here bows, which properly signifieth the highest bows in the tree, and is not used in any other place of the old Testament but here, this may yet appear, because the palm tree, that the Philosophers write of, doth at the top, send forth such long ●●wes, and there it is also, whereas (they report) the fruit itself groweth. In sum, this is Christ's meaning, that joining himself unto the church, and being present with her, he will do it to this end, that he may see, how they thrive in the fruits, that is, in the graces and blessings he hath bestowed upon them, and that he may gather the same, and so enjoy them, and be as it were, partaker of them. Thy breasts shall now be, q. d. whatsoever they have been heretofore to me (and yet we may not think, but that the Lord hath always graciously regarded his church) now at this time, and for ever hereafter they shall be delightful and pleasant unto me: and that he meaneth by the words following, Like the clusters of the vine, See for this, ver. 17 And the savour of thy nostrils, that is, the breath that cometh from thee Like apples, that is, like sweet and pleasant smells, that come from apples: see before chap. 2. 5. By all which we must note, that Christ doth not only mean to deliver unto his church, the comfort of his continual presence, but withal to note the effects of the same, because where Christ is indeed he is not in vain: q: d. I will not only be present with thee, satisfying myself as it were in thy breasts and beauty, and delighting in thy love continually. Prou. 5. 19 But also I will make thee strong, fresh, lively, yea sweet and pleasant to all such as shall come unto thee, by means of such graces, as I shall endue thee withal, and to the same end, tend to words of the verse following.  
Verse. 19 And the roof of thy mouth, vz, shall now both unto me and others, be like the best Wine, vz, both for colour, strength, taste, & sweetness, for all these concur together in wine, meaning that it shall smell well, and be most sweet, and mighty in operation: to which end, namely the commending of the Wine for the goodness thereof, tend all the words following, which goeth strait to my well-beloved. q. d. It is such excellent wine, as I would wish it, or send it even to the dearest and best friend I have, even to her that I love, as myself, if not before myself. And causeth the lips of the ancient to speak. Another commendation of the wine. Old folks many times be dull and heavy of speech, but this wine hath such force in it, that it will even open their mouths, and cause them utter a voice as a man would say, whether they will or no. The word that is here turned Ancients, may also in the hebrue tongue, be derived from a word that signifieth to sleep: q. d. the wine is so strong, that it stirreth up the heavy senses, and doth after a sort as it were, refresh the mind, in so much that it maketh them that sleep to speak. Which manner of speech, though, as we respect the similitude, it may seem hiperbolicall, or very excessive, yea, more than true, yet if we respect the spiritual meaning we shall find it is the truth itself: For what is Christ's purpose here, but amongst other Graces given to the Church, to show, that this is one excellent, that he will endue her with such power, and delightfulness of speech, (which he understandeth by Roof of the mouth, because without it nothing can be uttered, it being one of the principal instruments of nature, given us to frame our voice by, see Chap. 5. 15) that it shall even as it were raise up men, not only from natural sleep, but from the sleep & death of sin, see joh. 5. 21. 25. This being performed specially by the preaching of the gospel, which is the power of God to salvation, to all that believe. Romans 1. 16. and is not mortal, but immortal seed. 1. Peter. 1. 23. By which we are quickened and raised up together, and made to sit together in the heavenly places in Christ jesus. Ephe. 2. 1. 6. etc.  
Verse. 1. Doth teach us that there are many things in the Church, that may make us in an unfeigned affection to love and to like the same, as the spiritual & inward glory, beauty and comeliness thereof. Yea, it showeth us that the Lord hath furnished the same with majesty and might, not only for the comfort and defence of the sound members thereof, but also both for the correcting of such as would be straying and straggling from that same holy fellowship, as also for the withstanding and overcoming, of such as would without assault annoy the same. O the deepness of the riches both of the wisdom & mercy of God: of his mercy towards his own sons and servants, and of his wisdom, in entrapping the ungodly in his own subtleties and force. If the Church had been beautiful and amiable only, howsoever many of her own children might in a reverent regard of her, have dutifully behaved themselves towards her: yet some Nimrods of the earth, would have supposed, with their giantlike force, to have deflowered and defaced her, but the Lord hath graciously provided means against both extremes, that as there is in her many things to move her unfeigned friends to love and like her, so there is also many things in her again, to terrify either her counterfeited friends, or her open and known enemies.  
Verse. 2. Teacheth us in Christ's example speaking comfortably to the church distressed, not only his great love towards the same, who as a man would say, can not endure the heaviness and grief thereof, which ought to be no small consolation to the church, and the particular members thereof, sith he that is both able and willing to help them, doth pity their case. (See Heb. 2. 17. 18): but also teacheth us kindness of heart, and tenderness of affection, towards the afflicted, for which see Rom. 12. 15. 16. yea to use comfortable speeches, towards those that are distressed. See Isaiah 40. 1. 2. etc. lest otherwise we adding bitterness of words to grief and anguish, either of the body, or mind or both, we do not only add to their affliction, but to our own transgression also, the Lord condemning us justly, not only for hardness of heart, but for churlish words 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 deem, but profitable, pleasant, and altogether necessary, whether we respect the Lord himself, who thereby testifieth the wonderful hunger and thirst as it were, that he hath of our salvation, while he doth so often urge it upon us, or we regard ourselves, who are not only heavy to learn good things, but dull and slow of heart to believe the same, and marvelously backward to perform them, or consider the posterity, who by that means are put in mind, of their own corruption to good things, which also may move them, more and more to fight against the same. See for this doctrine, and the proof thereof. Phillip. 3. 1. Also 2. Pet. 1. 12. where he saith, that though they have knowledge, and be established in the present truth, yet he will not be negligent, to put them always in remembrance thereof.  
Verse. 4. Is no warrant for women, to lay out their locks, howsoever some out of this place, and such like, have gone about to justify it. First because that this is to be spiritually understood, and not in the letter, and therefore they do injury 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 broidered hair: as also 1. Pet. 3. 3. where the self same thing is forbidden, but especially 1. Cor. 11. where he will have a woman either to cover or hide her hair, or else if she grant not that, to yield to this, to have it shorn or cut off. And thirdly, because the manner of laying out of hair in those days, was much more modest, or at least nothing so garish, as it is now. And therefore comparing unequal things together, they must learn to conform themselves, to the sobriety and modesty of holy matrons, and such as have unfeignedly professed godliness.  
Verse. 5. 6. Teacheth us, that the inward glory and beauty of the church, is highly to be preferred, before all the outward pomp and glittering of the world whatsoever: for the outward things, be not only transitory and vain, but many times are baits laid by sin and Satan, both to deceive us in this life, and to destroy us in the life to come: whereas the glory of the church, is not only pleasant and profitable for this present world, giving us directions also how to walk in the same, both towards God and men, but an instrument and a mean, to bring us to the haven of Heaven, and everlasting blessedness at the last, Godliness itself being profitable unto all things, and having the promise of the life present, and of that that is to come. 1. Tim. 4. 8. By this also we may see, that the Church itself is to be discerned, by better eyes then these of the body, yea, by better judgement than the light of reason. For if our reason not reform be enemy generally to all religion, why not also to the Church itself, the mother and Nurse of all sound Faith: and that is it also we say in the Confession of our faith, that we believe there is a holy Universal Church, which is the company of all Gods elect, which also is sometimes Visible, and yet then rather to be discerned, as in respect of us, by the eye of a sound Faith, and yet in respect of itself, by the holy exercises thereof, as the word, Sacraments, and Discipline, than by antiquity, universality etc., Or any other Mark which the papists can give. lastly, we learn by the same Verses, that the LORD will have even the mightiest of the People, that shall submit themselves unto the CHURCH, and highly extol and commend the same. See Isaiah. Chapter 60. Verse 10. Also Chapter 49. Verse 23. Wherein also GOD provideth, as on the one side for the comfort of his own, while he giveth them Kings and Magistrates, not only to maintain them, but also to profess the Truth together, with them for their better encouragement: So on the other side he meeteth with the malice of the wicked, who many times spare not to think, but to speak also, that the Church is but the raking of the earth, and the off-scour of the whole world, which yet appeareth false by this practice of the Lord.  
Verse. 7. Doth not only set out the inward glory and beauty of the church, under many excellent earthly similitudes and comparisons all which should make us as it were enamoured with the sound and holy love thereof but also showeth the glory and excellency of it to be so great, that it cannot well be either resembled by any thing but in part, or expressed by words but in part. And therefore we may see that they are foully out of the way, that either conceive basely of the church, or speak contemptuously of it, as a number of profane people do, who going no further than their outward eye, or carnal reason, will lead, do with Esau prefer base and contemptible things, before the glory and beauty of the whole earth. See Isaiah. 62. 7.  
Verse. 8. Teacheth us not only Christ's great care towards the church, he dressing it and pruning it, as a good husband doth his Orchard & garden, of which our saviour himself saith, that the father purgeth every branch that beareth fruit, that so it may bring forth more fruit. john. 15. 2. By which also we may see, that the Church without Gods manuring and husbanding of it, yieldeth not, nor bringeth forth fruit: See 1. Corin. 3. 6. 7. 8. 9: But also that he will come to visit the vine, that his own hand hath planted, and to see what fruit it beareth. Isaiah. 5. 1. 2. etc. And that therefore the church had need always to be fruitful, not only because the Lord will certainly come, but because he will come suddenly. See Math. 25. in the parable of the virgins, and specially vers. 13. Also Math. 24. verse. 44: and so forward to the end of the chapter.  
Verse. 9 Amongst other things, delivereth unto us this doctrine, that in all duties that we are to perform, whether we respect God or men, we should always do the things that we do, willingly and cheerfully. The Lord was well acquainted with the dullness and lumpishness of our hearts, which maketh him so often in his word to urge this, and we know amongst men, how slenderly we regard those things that are done for us, yea though they be done for us, with an heavy and unwilling mind, many men wishing that such uncheerful doers, should rather surcease doing, then perform the same. But specially before God, this is a foul fault, as we may perceive by many places of scripture, and particularly in that the Lord 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 cheerfulness of us.  
Verse. 10. Where Christ so earnestly seeketh the conversion of his Church, and laboureth in the spirit of gentleness, not only to reclaim, but also to receive the same, after her error to favour, we do not only see the great and tender love of our saviour to penitent sinners, who saith, Come unto me all ye that labour & be heavy laden, and I will refresh you, Math. 11. 28. And who also therefore came into the world, that he might save sinners, yea, the chiefest of sinners. 1. Tim. 1. 15. But also he by his own example teacheth us, in the spirit of love, to restore such as are fallen Galath. 6. 1. and to labour their conversion, unless they be hardened in their iniquities, rather by meekness then by extremity, and over hard handling of them. But as this belongeth unto all generally, so doth it particularly concern the Church governors, and amongst them, especially the ministers, who of calling and conscience ought to do it. Luke. 15. 4. 1. etc. Also Ezech. 34. 4. etc.  
Ver. 11. Setting out unto us the glory, comeliness and strength of the church, teacheth us, to join ourselves in an unfeigned affection, to that holy body, that is endued with such excellent graces. For though it be true, that these things are attributed to the church, as serving for the singular praise of the same, yet the end whereat the holy ghost aimeth, is to draw men by the same, even inseparably to be joined thereto: to which end also tend all the particulars, afterward and reckoned up in the verses following.  
Verse. 12. Commending unto us the continual increase and sweet delights of the Church, is also an argument very effectual, & as a man would say, framed to the humour of man's nature, to move men to love & like of the church. Nothing many times discourageth men more from doing good things then to see that they are or shall be left post alone as we say, which though it should fall forth, we should yet labour notwithstanding to over come the same, because God will not have us to follow the multitude, specially to do evil. Exo. 23. 2. & Ios. his example teacheth us that same. josh. 24. 15. And yet how great is God's care over us, that for the heartening of us on in that ways of righteousness, leaveth us not alone, but giveth us the holy society & fellowship of many of his saints, not as though 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 end of the earth to the other) as though it were able to match and compare with the wicked, for we know God's number to be the least, as appeareth in the general flood, wherein only eight people were reserved. See for this purpose also Isa. 41 14. Math. 7. 13. 14. Luk. 12. 32. By which also we may see, that multitude or universality of persons, as they say in popery, is no good, sure and sufficient note of the true Church of Christ▪  
Verse 13. Propounding unto us, the just proportion and holy consent that is in the church, and particular members thereof, containing in it an other reason to lead us to the liking of it: for every particular praise, is as it were a special reason that Christ allegeth to gain that at our hands by. The strength of this good order and blessed unity in the church, standeth not upon men, as the members thereof, for we know by corruption of nature, they are always unstaid and contentious, but first upon God himself, whose house the church itself is. 1. Tim. 3. 15. who being 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 himself. And secondly, upon the unity of those spiritual graces, that God hath blessed it withal, there being but one body, one spirit, one hope of our calling, one faith one Baptism, etc. All which are notable instruments to cause us to endeavour to keep the unity of the spirit, in the bond of peace, Ephes. 4. 3. 4. 5. Neither is there meant hereby, either a perfect unity or cons●●● offends in all things, because that neither hath been, is or shall be performed upon this earth, not for that there is any want in the thing itself, but by reason of the remainders of sin in men, God having reserved that excellent 〈◊〉 to the life that shall be revealed, there being here variety of judgement in the matters of smallest weight, though the foundation itself, shall be always unshaken: or approving of unity to be an essential note, to discern the visible church by: because either it must be unity in verity, (which is the life and soul of the church,) or else it will not serve, and unity itself, howsoever it may be very profitable for the preservation of the whole, yet it is no sure mark, to know the whole by, no not in natural bodies, much less in this spiritual body of the church.  
Verse. 14. Propoundeth unto us two good lessons. First, the excellency of the ministry, in that it is resembled to eyes, fishpools etc. the Lord by the means of them, converting men unto himself, and bringing forth most notable effects, both for his own glory, and the good of his servants, of which we may read in many places of the scripture, and particularly. Rom. 1. 14. 15. etc. 2. Cor. 2. 14. 15. etc. Ephes. 4. 11. 12. 13. 14. So that whosoever they are, that do not very highly esteem the same, they offer great dishonour to almighty God, and tread under foot the mean of their own salvation. Secondly, in that he resembleth the church, and the particular members, yea and if you will also the ministers especially, to the tower of Lebanon, that looketh Damascus in the face; we learn therein the courage and constancy 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 utter enemy to the people of God. Whereof also we may yield this reason, that if the good children of godly parents, shall not be ashamed nor afraid to speak to their enemies, either in the gates of the City, where magistrates sit in judgement, or in the gates that enemies do besiege, of which David speaketh, Psal. 127. 5. Much less shall the Church or children thereof be overtaken there with, howsoever they may sometimes have their fears. And this we may see performed particularly in Sephen, Acts. 6. 15. And generally through the whole seventh chapter of the said book of the Acts.  
Verse. 15. Commending unto us the excellency and abundance of God's graces bestowed upon the church, is another argument propounded by the holy ghost, to draw us on more and more to love the same. All which is put down, not only for the high & exceeding commendation of the church of God, as which is endued with all manner of lovely graces from the Lord: but also that so he might win that at our hands, either by some one of these sundry reasons, or by all of them jointly together, that otherwise could not be gained of us. We learn also, that not mean men only, but even the mightiest of the earth, should make this their special crown and glory, to delight in the church of God, yea to take delight in the very stones thereof, as God's servants are said to do. Psalm. 102. 14. For what could it or can it boot them to live, and not to live, as the principal members or at the least sound members thereof, sith all of them must confess. that without the church there is no salvation? And the rather they above others should strive hereto, because their examples, are many times forcible, to fetch that from men, either for fear or favour etc. that other men's works can not win.  
Verse. 16. Delivereth unto us this doctrine: namely, that the Church containeth in it, not only more glory and beauty, then can be seen with the outward eye, but than can either be conceived in heart, or expressed with mouth. Which also should move us unfeignedly to affect the same. Whereof also me thinketh we may yield a double reason: the first because of the narrowness and straightness of our own understanding, we being not able sufficiently, either to think or speak of the least of God's graces, much less of the church, upon whom the Lord hath bestowed even the very treasures of his goodness: secondly, because of the excellency of the graces themselves, whether we consider them generally or particularly: they being as in respect of themselves, even of his nature from whom they flow, that is to say, altogether infinite & incomprehensible. Ver. 17. Teacheth us, that howsoever the church, both in the whole and in the parts thereof, may be greatly, by the burden of afflictions oppressed for the time, that yet notwithstanding it shall rise up again, do the wicked what they can. Which as we know to be truly performed in Christ our saviour the head thereof, whom it was impossible that the sorrows of death should altogether hold down. Act. 2. 24: so was it also verified in the Apostle, and other believers, who saith of himself and then: we are afflicted on every side, yet not in distress, persecuted, but not forsaken, cast down but perish not. 2. Cor. 4. 8. 9 which indeed ariseth in them, from the strength of Christ's overcoming, we being in him, become more than conquerors, Roma. 8. 37. Oh whom would not this comfort and encourage to suffer any thing, yea every thing, for the profession of Christ, and the keeping of a good conscience before God and men.  
Verse. 18. Teacheth us, that the greatest matter of joy to the church, standeth especially upon thes two points, to wit Christ's continual presence, and his making of the same fruitful, in the several duties, that the church is to perform, to God and men. One of these may not, nor can not be sundered from other: because where Christ is, he is not there idly or in vain, (though we must confess also, that the force of Christ's grace appeareth not a like at all times, because it is darkened many times, with the mists & clouds of our own corruption) but dwelling in their hearts by faith, he maketh them fruitful in all good works, and enableth them to comprehend with all saints, what is the breadth and length, and depth and height, that is, all fullness as it were of faith and obedience. See for this purpose Epes. 3. 17.  
Verse. 19 Doth notably commend unto us, the excellency & gracious effects of the word of god. Whereof, who so listeth to read, may see a large discourse psal. 119. And if they suppose that to be to tedious, they may more shortly see it comprised Psal. 19 vers. 7. 8. 9 10. 11. which the holy Ghost doth so much the more highly extol, because men are wont to have it in very small regard & account. And yet in the praising of it, he doth not as men, (who to win men to the love & liking of such things as they propose) give excessive or unture commendations thereof, but in all truth and simplicity, exalteth the same: & if he come short any way, it is because the Lord is too sparing in it, not that he wanteth words to express the praise of it, or that the thing itself is not most high & excellent, but because he is for our weakness sake contented to stoop down, commending it so far forth, as we are able thorough his spirit to conceive of it, and not otherwise. Is it not then a pitiful thing, that this word shall receive so great a commendation, and that we shall be so backward in entertaining the same?   

CAP. 7. and the sum thereof.  
The church hearing of the earnest affection and love of Christ her spouse, towards her, wholly resigneth up herself unto him. verse. 1. and afterwards doth not only seek, to know the signs of the day set for their marriage, but doth wish from her heart, that the time thereof were come. ver. 2. 3. 4. 5. 6. 7. She admonisheth her Damsels, handmaids or friends, of their duty, that they should not hinder her, being now conversant with her husband Christ: vers. 8. And lastly she declareth her most ardent and earnest love towards him, desiring even for ever, to be beloved of him again. ver. 9 10. 11.  
1 I Am my wellbeloveds, for his desire is towards me.  
2 Come my well-beloved, let us go forth into the field, let us remain in the villages.  
3 Let us rise up early to the vines: let us see whether the vine flourish, and whether the small grape, hath opened itself, & whether the pomegranates flourish: there will I give thee my loves▪  
4 The mandrakes have given a smell: and in our gates are all sweet things: new and old: I have kept them for thee.  
5 O that some would give thee, to be as a brother unto me, that sucked the breasts of my mother: though I found thee in the street, I would kiss thee, neither would they despise me.  
6 I would lead thee, I would bring thee into the house of my mother that teacheth me: I would cause the to drink spiced wine, yea sweet wine, made of my Pomegranate.  
7 His left hand should be under mine head: and his right hand should embrace me.  
8 I charge you by an oath, O ye daughters of jerusalem: why should ye stir up, or why should ye awake, this my love, until he please?  
9 Who is she that cometh out of the wilderness, leaning upon her well-beloved? Under the apple tree I raised thee up: there thy mother conceived thee: there she conceived that bore thee.  
10 Set me as a seal on thy heart, & as a signet upon thine arm: for love is strong as death, jealousy is hard as the grave: the coals thereof are coals of fire, and as a flame from the lord.  
11 Many waters cannot quench this love: neither can the floods overflow it: if a man would give all the substance of his house, for this love, in contemning they would contemn him.  
OUR Saviour having in the former chapter graciously comforted his poor distressed church, partly by giving her, an high and excellent commendation, & partly by promising her, his continual and gracious presence, even until the time of the solemnisation of the marriage between them, 
Con.  be come. The church in this chapter, showeth what notable effects these comfortable words of Christ, brought forth in her, namely they did continually strengthen her faith in the truth of those promises, and made her every day more and more, in earnestness and unfayneones to wish the approaching of the marriage day, that so they might be inseparably joined together for ever. Which thing as Christ had done before in the other chapter, so doth the church here, thereby to let the Lord, as it were understand, that there was no want of love and affection, both towards him, and towards the things also, that he himself affected.  
In this chapter, and the next following (for in both are principally contained the words of the church of Christ) the church labouring according to her power, to render like for like unto Christ, doth set out her most earnest desire, towards that same wished day, of their spiritual marriage. 
Divis.  But in this chapter, she doth principally propound two things.  
1 The first is, that the church doth generally declare her good mind, towards Christ her Spouse: and this is contained in the first verse.  
2 In the second, (because there are two principal members of this church that is in subjection to Christ, that is, the fullness of the jews, and the fullness of all the Gentiles (as the Apostle saith, Rom. 11. 25.) the old church, that is to say, specially and principally the church of the jews, doth declare that she did very earnestly wait for her spouse, and diligently perform her duties, and this reacheth from verse 2. to the end of the chapter. For as for that part of the church, which consisteth in the fullness of the Gentiles, mention is made of it in the next chapter, as you shall see by the church of the jews.  
Verse, 1. 
Sense.  I am my wellbeloveds, that is, I do certainly and assuredly in the right of affiance and marriage belong unto him: q. d. I am no others but his. And these are the churches words, manifesting what great good the comfortable speeches of Christ, mentioned in the other chapter, did her, and declaring what assurance and certain persuasion she had of his holy graces towards her and in her, and of her constancy and continuance, in all sound affection towards him. For his desire is towards me, that is, he doth desire me, and in this affection most tenderly love me, q. d. There is a mutual love between us: as I love him, so he loveth me, and as I belong to none, but to him alone, so he belongeth to none other but to me only, whereof I have amongst many other graces, this as a singular pledge, that he loved me, when I was his enemy, that when I was straying away, he called me back, that he forgave me when I had sinned, and did continually power his benefits and mercies upon me, yea that he offered and gave himself unto me (as appeareth by his dealings in the other chapter) and therefore I can not choose but love him, and belong unto him alone. So that we see, that the Church, maketh the testimonies and tokens of Christ's favour, sure props unto her own continuance in good things, and obedience of his holy will.  
Vers. 2. Come my well-beloved. Here beginneth the second part of the chapter, in which the church, but specially that of the jews (which in the days of Solomon was in flourishing estate) doth by turning her speech unto Christ, (whereas in the former verse he had spoken, as it were to some others) stir him up by common affection as well as she, to wait for and observe the time of their holy marriage, and this is contained in this and the third verse. secondly, she yieldeth up all the good things that she had, to the glory of her Husband and head, verse 4. yea even herself, for the wonderful love that she bore towards him, verse. 5. and so on forward to the end of the chapter. So that these words, Come my well-beloved, are words of exhortation, and provoking as it were, taken also from the love of the church, towards Christ, more effectually to persuade the thing she desireth, because men willingly commit themselves to the company, and easily yield to the requests of such, as they take to be their unfeigned friends. Let us go forth into the field. She speaketh it after the manner of men, inhabiting cities, and having their farm houses abroad in the country, will walk they and their people to the same for recreation, and to see how forward the springe is; and whether the time of Summer and harvest, do draw nigh: but all this must be understood spiritually, as though the Church should say, I beseech thee, do not alone and by thyself, employ thine affection in searching out the wished time of our marriage, as thou seemest to say before. chapter 6. 8. but let us both together employ our common diligence thereto, for I likewise desire to have that Marriage day draw year, and the thing itself performed also. Neither must this exhorting of CHRIST be understood, either as though he were of himself unwilling to it, or needed the provocations of the Church, for we know he is most ready to all good things, yea and stirreth up the church, to the doing of the same, or else they would never be performed: but the church requesteth it for ever, for the strengthening and encouragement of herself thereby, that so having his continual presence and felllowship, she may the more cheerfully go forward Let us remain in the Villages. This part of the verse is diversely read, by reason of the divers significations of the words used therein, as that word which we turn remain, signifieth also to lodge all night, which acception of the word I rather incline to in this place, because the church seemeth to exhort to it, as it were of this purpose, that so the next morning, they might be more ready to look upon and behold the vines, and other things mentioned in the next verse: and that which is turned here Villages, others turn Cypress trees, which some take to be a bush or tree, growing in Egypt, Syria, and the countries thereabout, much like to that we call Privet, Yea some have taken it to be the very self same. See Pliny lib▪ 12. cap. 24. Also chap. 1. of this book, vers, 14. And indeed the word is used in scripture, both to signify Villages and little towns, and also the Cypress. But whatsoever it be the meaning is all one. q: d. I will now no more be found unprepared (which was the fault of the Church, mentioned before chap. 5, verse. 1. etc.) I am ashamed of that carelessness, negligence and sloth: it is my duty to watch with thee, and therefore I will endeavour the performance of it, yea I will day & night wait for the assured signs of thy glorious appearing, and the rather because that as thy glory, so my chief good standeth in the performance of this duty: and so the church performeth that unto Christ himself, as she herself affirmed in his person before chap. 2. 10. had performed unto her.  
Verse. 3. Let us rise up early to the vines, that is, to visit and look upon the vines. The church showeth what commodity she and her spouse shall get, by remaining or lodging all night, in the country villages, or amongst the sweet Cypress trees, out of the city, namely that they shall be ready early, to make trial of that, that they come and look for. Let us see whether the vine flourish, that is, what likelihood there is, of the approaching of the time of marriage, for to this end tendeth this, and all the similitudes and comparisons following. And whether the small grape, or as you would say, The first grape: which is called first, because of the first sprouting thereof, and small not only because of the littleness, but also because it wareth greater and greater. Hath opened itself, that is, hath declared itself unto men, that it is now become a grape and groweth, which at the first appearing of it, or as it were in the bud, can hardly be discerned. And whether the Pomegranates flourish. The budding of this fruit, (whereof also there was good store in those countries) was a sign of the spring now, and the flourishing thereof, as it were of the summer at hand. By all which as hath been said before, the church laboureth to come to the undoubted signs of the day of her marriage with Christ. I know others otherwise expound it, as though the church should entreat Christ, and stir up herself, to look upon the signs of salvation, and God's grace amongst his own people, which are many times compared to Vines. Indeed I deny not, but that God's people, is God's vine, and that the bringing forth of flowers and fruits, may well resemble good works, and the outward manifestation of God's graces, wherewith he inwardly adorneth his Servants, and that they may well be compared to Pomegranates, which fruit is of itself, most pleasant and delightful to the taste also: but yet me thinketh the former sense is more plain and simple, except we will say thus, that the more abundance of good fruit, that God's people yield and bring forth the more nigh is the marriage, but because the perfection and fullness of our Fruit, cannot be in this life, but in the life to be revealed, that therefore the perfection and consummation of the marriage, shall not be till then. It followeth. There will I give thee my loves, that is, there will I make manifest and open declaration of my unfeigned affection towards thee. And she speaketh of loves, in the plural number, thereby to set out, both the excellency of the same, and the abundance or plenty thereof likewise: which indeed most properly is to be referred, to the great and last day, at what time we shall not only by signs most certainly perceive, that the marriage day draweth nigh, but shall in most perfect love, be most perfectly knit, unto our head and husband Christ.  
Verse. 4. The mandrakes have given a smell. Before we speak any thing of the sense of this verse, we will a little look upon the words. The word that is here turned Mandrakes, is not used in all the old testament, but only in this place, and Genes. 30. 14. 15. in which almost all interpreters both jews and Christians, do turn it Mandrakes: but if the circumstances either of that place of Genes. or this here may be weighed, it will be found, not to be so rightly translated. For the place of Genesis, if we weigh Rubens childhood, we shall perceive, that he was drawn and moved towards them, rather by some pleasant show, and colour of them (the Her boristes agreeing, that the leaves of the Mandrake, specially of the male, are of a whitish green colour, and the apples of it fair, yellow and round) then by any virtue or strength, he either thought or knew to be in them. Besides that they should not be Mandrakes, me thinketh there are yet two circumstances more, the one taken from the place, where it is said Reubens' flowers did grow, namely in the plain and open field as it were, whereas they that writ of Mandrakes, affirm that it groweth most gladly, in dark & shadowy places: an other is from the time, vz, that these flowers were ripe in the days of wheat harvest, whereas the Herboristes affirm, that Mandrakes can not be so soon ripe: whereof also this may be one reason, because they delight in dark and cold places, we knowing by experience and reason, that things growing there, can not be so soon ripe, as they that grow abroad, and have the power of the sun to set them forward. Concerning this place itself, me thinketh there is one special reason to lead me, why it should not be turned Mandrakes here: namely because a sweet smell and savour is attributed unto it, whereas they that be experienced in Mandrakes, write and affirm, that they have no good sent or savour at all. Me thinketh rather, that both in Genesis, and in this place, the circumstances being considered, and namely that Rahel was there drawn to a liking of them, by the sight of them, rather than by their virtue: and here preparation is made and offered in the sweetest manner that can be, to entertain the Bridegroom, that therefore it should be turned, as Immanuel turneth it well (These lovely flowers, yielding a savour) understanding by lovely flowers, the delight that for their colour and pleasant show, they offer to the eye: and by yielding a savour, meaning the sweet sent they give to smelling: q. d. Christ should have all sweet things to smell to, & pleasant to look upon, provided for his entertainment: and yet me thinketh I am more confirmed in this judgement, because the word here used, is derived from a word, that signifieth love or to love. If any man see more, or better, let him humbly thank God for it, and lay it out to the benefit of the church, And in our gates are all sweet things. The word signifieth precious also. And when the church saith, They are in the gates, she meaneth not only that they were ready, but alludeth also unto customs and orders, observed on marriage days, men being went to straw the houses, entries, doors, yea and streets and all, with sweet smelling herbs as we see, in use amongst us. New and old. q. d. There is great store and plenty of them, for this is an usual thing, by these terms to express abundance. See for the phrase Math. 13. 52. where Christ affirmeth that the Scribes which are taught of God, bring out of their treasures new and old things. I have kept them forth. The church protesteth, that as she had carefully reserved these things against the marriage day, so that time being come, she will plentifully power them abroad, that so Christ her spouse may take pleasure in the things, that she willingly offereth for his entertainment. Many mystically expound these things, for the sweet savour that the godly yield in the church by their good works, and holy conversation, and I doubt not but it may be so taken: how be it I suppose this to be the more simple meaning, that the church, alluding to the outward manner of men in worldly marriages, doth mean thereby, the great preparation that both she had in former times, and presently made against the marriage day, and would then plentifully power the same abroad, for the greater manifestation of her unfeigned love towards Christ.  
Ver. 5. Oh that some would give thee. The church having showed the great preparation she had made for the marriage day, beginneth to declare the earnest affection she had towards Christ, wishing (as many do in the earnestness of their mind, specially when they either feel the want of good things, or are moved with the excellency thereof) that she might continually enjoy him, as a most faithful friend. Now in that she mentioneth none, to whom she poureth forth this wish, she meaneth not that every one could grant this, or that she did at all adventures speak it, but knowing that it was only in God to grant the same, she doth under this exclamation or wish, express the fervent desire, she had to have this performed unto her. See jere. 9 1. To be as a brother unto me, that is, most faithful, friendly and loving, see Genes. 13. 8. Also Psal. 133. 1. That sucked the breasts of my mother. She is not contented only to have him as a brother, but as a most natural & kind brother, because many times it falleth out, that brethren also are at great jars, thorough the neglect or forgetfulness of those bonds, wherewith they should be tied most straightly together▪ she wisheth that she might find Christ, as loving towards her, and as continual with her, as one most natural and kindhearted brother is to & with another, that so she might both continually, and most familiarly also, enjoy his love & comfortable both presence and speech. Though I found thee in the street, that is, in so open and public place as it were. See Luk. 14. 21. I would kiss thee, that is, I would neither be ashamed nor afraid, to perform the duties of a holy love, and sound good will towards thee. See chapter 1. verse 2. Also Luke 15. 20. Neither would they despise me, vz, that knew what it meant, otherwise perhaps there might be misjudging. We know it is an immodest and unseemly thing, to kiss women and maids openly, as many do: but if thou wert my brother (as though she should say) no body would dislike me for it, though I did it openly, because of a holy affection I carry towards thee. So here we see, that as she proposed her wish and desire, so here she beginneth to show, what she would do, if that might be granted, proceeding in reckoning up of other things that she meant to perform, meaning only here, that in the performance of those holy duties, she would set fear and shame aside, and not regard the scorns and reproaches, wherewith the wicked are wont to exercise her, and will still exercise her, till the marriage day indeed come.  
Verse. 6. I would lead thee, I would bring thee. She doubleth the word as it were, to note not only the joyfulness of her heart, to think upon this (which if it were so delightful now, that she could not tell with what words to express it, what would it be then, being performed in full measure) but also the certain purpose, that indeed she had to execute the same, binding herself by the means of this manner of speech, more straightly to the performance thereof. Into the house of my mother. She alludeth no doubt to the custom in those days, which was to bring the Bride and the Bridegroom also into the houses of either of their parents: see chap. 3. 4. and Genes. 24. 97. where Izhac is said to have brought Ribkah, into the tent of Sarah his mother. And no doubt but here under the name of mother, the whole universal church, which rising up together into one body, shall in good time as a pure virgin, be presented glorious, and unspotted to Christ. See 2. Cor. 11. 2. Ephe. 5. 27. For the better understanding of this point, we must well weigh two things: the first is, the manner of the hebrews in their speech, which use to call some whole thing or body, by the name of father or mother, and the parts derived from the same, by the names of sons or daughters, whereof also there is some reason, because as children be as it were chips hewn from their parents, so are other things, when they are disjoined one of them from an other. The second is, the consideration that we must have of the church, which in the holy scripture, is to be considered after two sorts, to wit, either generally or particularly. The church general or universal, is likewise to be considered after two sorts. For sometimes there is contained, under the name or word of the church, Christ with all his elect people, which therefore by reason of the straight and narrow conjunction, that is between him and them, is also called the Bridegroom's mother, as ver. 9 of this chapter: and in which regard also, the church is called his sister chapter 4. 9 and also chapter 8. 1. Sometimes under the same word, there is signified the elect only, as in this place, and before in this book. chapter 3. 4. also chapter. 6. 6. and such like. Where we must mark, that the very self same distinction, must be observed in the new Testament also, where the church, considered together with her head Christ, is called Christ. 1. Cor. 12. 12 Eph. 3. 4. that is to say mystical Christ, as the Fathers were wont to say, or Christ in a mystery: but when we consider the church, severed from Christ, than it is called Christ's church, or his body. Now concerning the particular consideration of the church, or the regarding of it in some part, it is to be weighed, 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 Christ's coming: the other is named the new, and that is that which hath been revealed since Christ was manifested in the flesh, he casting down the partition wall, and making of the old and the new, but one sheepfold. See Ephes. 2. 14. 15, etc. Also john. 10. 16. In respect of place, thus: the Church of jerusalem, the Church of Antioch: the Church of Corinthe, of Rome, etc. Now which way soever we consider it, as in part, it is indeed Christ's Sister, even as if it were the Daughter of one and the self same mother. But all this is performed and brought to pass, thorough the election of God, Which teacheth me, vz, all godliness, and every good thing, especially in my duties towards thee, and how to entreat thee, and behave myself towards thee, in all such things, as may please and delight thee. I would cause thee to drink spiced Wine, She meaneth such Wine or Wines, as we call hippocras, which besides the nature and strength of the Wine itself, hath by the composition and confection of men, mingling many Spices with the same, great power in it, and pleasantness also by the smell of the Spices, that as the heart is strengthened, and warmed thereby, so the scent might be satisfied, with the pleasant smell thereof. Yea sweet Wine made of my Pomegranate. The word turned here sweet Wine, signifieth must or new Wine, yea generally all moisture, which either by expressing or treading, is fet from any fruit: For it is derived of a word, that signifieth to express or tread down, but because he addeth Pomegranates, we may see that he meaneth specially the moisture, juice or liquor, that is or may be wrong from them. In a word, she meaneth that if she might indeed be partaker of him and his graces, she would most comfortably and joyfully entertain and receive him. For under these metaphors, taken and borrowed from an earthly banquet, she meaneth nothing else, but the spiritual entertainment of him. Some think these to be the words of the jewish synagogue, wishing for Christ's coming and manifestation in the flesh, and promsing a marvelous entertainment of him: but I extend it more largely, that it should be the voice both of the old and new Church, wishing the continual conjunction of Christ her spouse with her, that so she might never be pulled from him, which indeed shall be fully performed in the life that is to come, but yet so far forth, as it is lawful, she desireth to have it performed in this life, that so they may never be sundered one of them from another, that in that holy conjunction also wherein she cleaveth wholly and altogether, to CHRIST her head and spouse, she may freely and openly serve God, without the fear of tyrants, or the infamy and slander of worldly men. See Luke. 1. 74. Neither is this to be taken, as contrary to that which was said before in the division of this chapter, touching the church of the jews, because that the verification of it in them is no hindrance, to have it verified likewise in the church of the Gentiles, and so by consequent also in the whole body of the Church, and so must we understand that, which is in the beginning of the next chapter: namely that look what the Gentiles were unto the jews, in as much as the jews were called before them, the same are they that are of the Church, and are not yet called as in respect of them, that are already called, but of this matter, more in the beginning of the next chapter.  
Vers. 7. His left hand should be under mine head. As before she had set out how she would receive and entertain him: so now for the strengthening of herself in the assured persuasion of his unfeigned love towards her, she showeth how he would comfort her, namely that for her ease, he would put his left hand under her head, as men commonly do, to sick and infirm persons. And his right hand should embrace me, vz, most comfortably and lovingly as dearest friends do one an other. See this whole verse expounded before chap. 2. 6. there being no other difference but this, namely that there she affirmeth the thing in present action, and here by weighing the earnest love of Christ towards her, she stirreth up her hope, assuring herself, that if she may enjoy his comfortable and continual presence it shall be done indeed.  
Vers. 8. I charge you by an oath, O ye daughters of jerusalem. vz, that ye molest or grieve not this my head and spouse, that either may hinder our coming together, or may break of our comfortable company one from an other: and this she speaketh unto her handmaids as it were, or friends. See this expounded before. chapt. 2. 7. also chap. 3. 5. Why should ye stir up, or why should ye awake? q. d. there is no reason or cause, why you should deal either so uncourteously, or malapertly with him, specially sith in his rest, standeth your own good. This my love, that is, he whom I so dearly and tenderly love. Until he please, that is, till he himself will: and the Church useth 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 he should be raised up or awaked: no, no, he knoweth what and when it is better for you and himself also then you can either think or declare.  
Vers. 9 Who is she. The church going about to declare the love she carried towards her head, and husband Christ, both in this verse, and in the first part of it, by the way of a demand, speak of herself: and in the latter part, taking upon her the person of Christ, she showeth what great graces she had received from him. That cometh out of the wilderness, vz, of this wide world, and her own corruption. Leaning upon her well-beloved. She useth this speech, not only to note her love towards him, men using to lean upon them whom they like. See 2. King. 5. 18. but also to set out the strength and comfort she had from him, without whom by reason of their own weakness, she had never been able to get out of the wilderness: and all this is spoken by the way of comparison: q. d. was there ever any Bride, that took such great pains, and underwent so many dangers, for the obtaining of him whom she loved? Take therefore these things following, as assured testimonies, and pledges of my unfeigned good will, namely that I have laboured to lay aside the old man, denying myself, & the whole world also, which sometimes in scripture, is called a wilderness. isaiah. 4. 3. and by faith have overcome all difficulties, that so I might at the length come to the heavenly house. Hebr. 12. 22. Neither speaketh she this as boasting of herself, for she confesseth that she was fain to lean upon Christ, and he as it were to uphold and underprop her in all good things. Yea and by the words following she showeth that she had the beginnings: by laying both which together we may set, that she giveth all unto him, even as the Apostle doth. Phillip. 2. 13. she being but the instrument of God's power and goodness in the performance of the same. Under the apple tree Iraised thee up, that is gave thee life, and being, even as men that are in a heavy sleep, and are thoroughly waked, seem to be raised up from death to life. And by the Apple tree, he meaneth here not only jerusalem, from whence the Lord brought forth a people unto himself, but even all the places of the world, in which it pleased God to beget and bring forth a people unto himself: all which and every one of which, may rightly be compared unto an Apple tree, not only because under the shadow thereof, there is comfort and refreshing, but also because that the good, profitable, and plentiful fruit of that tree, may very aptly resemble, the good works of holy obedience, that the faithful yield to the Lord, in which respect also the Prophet calleth them, the trees of righteousness. Isaiah. 61. 3. There thy mother conceived thee. How and in whatsense, the church is called a mother. See vers. 6. of this chapter. There she conceived thee that bore thee. A description of a mother, and this is repeated, not as a vain word, but to show that the church, can not bring forth spiritual children to God, but with as much both pain and danger, if not far greater, than earthly and worldly mothers bring forth theirs.  
Vers. 10. Set me as a seal on thy heart. As though the church should say. Seeing thorough thy goodness and strength, I have undertaken and performed, all these labours and toils to attire thee, I beseech thee, let me not be cast off, or lose my labour, but let the remembrance and love of me, take a deep impression in thee, yea even in thy heart and mind. And as a signet upon thine arm, that is, let me be as dear and precious unto thee, as the signet that thou carriest about thee: which how precious it was, and highly esteemed, may appear, in that zerubbabel, hath a promise made him, that the Lord will make him as a signet. Hagg. 2. 24. and on the contrary side, in that jehoiakim is threatened, that if he were as the signet of God's right hand, yet the Lord would pluck him from thence. jere. 22. 24. The sum is, that it is a request full of affection and earnestness, which the church maketh unto Christ. q. d. Seeing I have yielded thorough thy goodness such testimonies and tokens of an unfeigned heart and love, I beseech thee again on the other side, to carry me continually in thy mind to have me always in thy sight, and in thy hands, even as men wear jewels about their necks, and upon their breasts, and put rings, specially their signets and seals upon their fingers, both to have them always in a readiness, and to show the special account they make of them. For love is strong as death, that is, the love that I carry to thee, is most earnest, vehement and mighty, and will overcome all things, so it may be partaker of thee, even as death itself. Others expound it thus, that she had rather choose death, than want him that she loved: but the former sense is most plain and simple in my mind, she using this & the words following, as reasons to persuade him to love her again, and to continue with her for ever, seeing she had so earnestly set her mind and affection upon him. jealousy is hard as the grave. By jealousy, she meaneth not an ill humour of suspicion, but the ardency and fervency of her love towards him, who could not abide as it were, that he should love any but her. For jealousy of itself is not evil (specially seeing the Lord sayeth he is jealous over us. Exod. 20. 5. But when it is carried into the extremity of a suspicious mind. And when he saith, It is hard as the grave, she meaneth that it will not be conquered no more than that grave which as it devoureth all bodies cast into it, whereof also it hath the name: so doth she devour all difficulties & distresses, that might hinder her from her love. The coals whereof are coals of fire. She compareth her unfeigned love to an other thing, namely to fire, not only because it warmeth and maketh hot, but also because it kindleth and increaseth, yea and is the mean to consume and purge, the church meaning by this, that the fire of unfeigned love in her heart towards him, should not only be every day more and more increased, and shine forth as light unto others, but also consume all cursed corruptions, that might hinder her affection towards him, even as fire should lick up straw or stubble before it: and that is the reason also, why she addeth, And as a flame from the Lord, or as it is in the Hebrew, a flame of the Lord, meaning by that a most excellent fire, for the Scripture is wont to ascribe great and excellent things to God, as Psalm 36. 6. Thy righteousness is like the mountains of God: Others take it as a flame of fire sent forth from the Lord, to destroy the wicked: but no doubt she meaneth to magnify the greatness of it, as which God, by the most mighty light of his spirit, doth not only begin in those that be his, but also so kindle and increase, that it endureth even for ever and ever.  
Vers. 11▪ Many waters can not quench this love. She proceedeth in setting forth the earnestness of her affections towards Christ: showing that sith her love was as a mighty and excellent fire within it, it could not be put out, but with many troubles, afflictions and persecutions. It is an usual thing in the word, to compare both the troubles of the godly, and the troublers of them also, to Waters, see for this purpose Psalm. 69. 1. Also revel. 17. 15. Neither can the Floods overflow it. Though she mean the same thing in other words yet it is no vain repetition: for it is as much, as if she should say, no persecution, no not the greatest, should prevail upon me, to quench out or drown up my love towards me. And that the word Floods is so used in many places of scripture may appear, by Psalm 124. 5. 5. Also Math. 7. 25. 27. By which he meaneth as the apostle saith, that neither tribulation nor anguish, nor persecution, nor famine nor nakedness, nor peril nor sword, shall separate us from the love of Christ, as Romans 8. 35. If a man would give all the substance of his house for this love.  
She meaneth that though a man would give all that he had, either to buy this love of her, or to get it from her, it were nothing, it were but labour lost, and therefore she addeth, In contemning they would contemn him, that is, they would certainly contemn him, and all that he offered to, making no account neither of him, though he were never so great, nor of the thing offered, though it were never so precious. For this the manner of the Hebrew tongue, when they highly praise, to double the word, and when they greatly dispraise, to double the word likewise. See chap. 1. vers. 1. In sum, this is it that she meaneth by this verse, namely to declare, that her love was so firm and fast to him, that it could not be rend or pulled from him to any other, either by any force, or by any fraud, or by any flattery, or fair promises, which are not only the strongest, but the only way also, that the Devil and his instruments use, to pull men away, from the love and obedience of God.  
Verse. 1. Teacheth the whole church, and every particular member of the same, to be thoroughly assured and persuaded of God's election, and assured favour towards them for ever and ever. For if it be true in the whole, as against which the gates of hell shall never prevail, why should it not be true, in every part and piece of the same. The knowledge whereof, is not only comfortable in the days of a distressed conscience, we having nothing so strong to lean upon, as the mighty foundation of God, which remaineth sure, having Gods seal set upon it: but also profitable to beat back, that point of Popery, which teacheth men to doubt of their salvation & continuance in good things, even unto the end. Neither standeth the strength and stay of this persuasion upon ourselves, for then how quickly should we forego it, sith our first parents kept not their excellent estate, in the time of innocency: nor upon any good thing either within us, or without us, for all our righteousness before God, is as a filthy and stained cloth, but upon the unchangeable nature and purpose of the Lord our God, as also upon those infallible and sure notes that he hath given us of his favour, in which respect also we see, that the church here upholdeth herself, because she was assured of his sound and unmovable affection towards her. Indeed if we look into ourselves, and into our great sins and manifold unworthiness, who can then find any hope, either of salvation, or any other good grace? but if we will feel and behold this, we must cast our cogitation from our selves, and by the eye of faith, regard the Lord in his eternal love and mercy, choosing us also in Christ his son, and that unto eternal life, before the foundations of the world were laid. As for that which is objected by Papists against his truth, namely that it favoureth of presumption, is most false, not only because we renounce all things in ourselves, and disclaim from the same, both in whole and in part, but also we cleave unto God in the truth of his promise, in not abusing his mercy, nor turning his love into wantonness, but making them more forcible means, to hold us always in the awe of a good conscience, and strength of faith towards him. And if any doctrine, savour of pride, and be intolerably presumptuous it is that of Popery, which teacheth men to trust in the virtue and goodness of the things they have performed, as available and sufficient, not only for themselves, but for others also: and yet we may see the just judgement of God further upon them, not only while that they themselves are justly tainted with that crime, which unjustly they cast upon others, but while they are found faulty in crossing their own assertions: for how can that doctrine of doubting which is delivered in their writings, and maintained in their Schools, stand with the matter of men's meryring and deserving: because if there be desert, and that not only of congruity, but of condignity and worthiness as they say in their schools, yea and that there be works of supererogation also, what need they to fear claiming only of favour, but of that they have deserved. But this we see▪ that the Lord hath so stricken them with the spirit of giddiness, that as they serve from the truth, so they agree not with themselves. As for us, we do so according to truth and godliness, remove doubting from men, that we establish no presumption before God, but rather teach them staidness, and strength of persuasion, and that not standing upon themselves, but upon God, the author of all certainty and truth, and upon that infallible verity of his will, which he hath revealed in his word. For which see john 13. 1. Also john. 1.  
Verse. 2. Teacheth us, in the spirit of all holy love, to exhort and provoke one an other, and that by all the arguments and reasons we can, to the performance of good and holy duties. Whereunto that we may be the better drawn: it shall be good for us to consider, that this doctrine is not only sanctified unto us in the examples of good people, but also by the very commandment of God in his word, and by that duty of charity which is laid upon us towards other, as towards ourselves, we furthering their salvation by all means possible and lawful: and if there be any other reason or reasons besides these rehearsed, to use them all also, as knowing that all is little enough, both by reason of our own corruption, as also by the perverseness of them, that we are to deal with. See for this: Leviticus. 19 17. Math. 18. 16. Colossians 3. 16. Heb. 3. 13. secondly, we learn by that verse, not only with speed and earnestness to pursue good things, but even as a man would say, to prevent the time. It is strange to see, the quickness and liveliness of men, about achieving of worldly things, how they toil and moil very sore, and break their sleeps as we say, and how dull and heavy they be in and about spiritual and heavenly things. No doubt but this carefulness in the one, which are matters of nothing in comparison, and carelessness in and about the chiefest things, shall not only make them void of excuse before men, but pull upon them more heavy judgement, in the life that is to come, in so much as they have been busiliest occupied about such things, as they themselves know to have no durableness, and have neglected others, of whose perpetuity, they could not choose but be persuaded.  
Verse. 3. Teacheth the whole church, and every particular member thereof, even with earnestness to look for, and hearty desire to wish. the glorious appearing of the son of God, for the perfecting of that betrothing & marriage, which is begun between him and us. We say many times in the lords prayer, Thy kingdom come, but who speaketh it, either with an understanding or a feeling heart? By an understanding heart, I mean one, that conceiveth and perceiveth the true sense and natural meaning of that petition. By a feeling heart I mean such a one, as in an earnest desire that he hath of eternal glory, or of holy love, that he hath to all well doing, & to cease from sin, wisheth even the glorious appearing of our Lord jesus, and the ending of the days of these miseries. It is lamentable to consider, that neither the glory of God, nor the love of our own salvation, nor the ending of our miseries, nor the attaining of unspeakable joys, nor the practise of God's servants, can bring us on unto the performance of this duty, but as though we were glued to this world, in a perpetual oblivion of eternal blessedness, or as though the cords of our own corruption were stronger, than all the graces of God, or examples of good men, so we spend the days of our pilgrimage here, and are very likely so to end them, to the hazarding of our own souls. See 2. Cor. 5. 1. 2. etc. Also Phillip. 1. 23. Luk. 2. 29. and sundry other such like.  
Ver. 4. Teacheth us, even carefully to employ all that we have to the entertainment & receiving of Christ. And therefore look what graces soever God hath bestowed upon us, we should labour the continuance and increase of the same in us: for they alone, are the things that make Christ to take delight to come unto us, and to dwell with us. See revel. 3. 20.  
Verse. 5. Teacheth us, in hearty sort and manner always to entreat the Lord for the feeling of his wonderful favour and rich mercy. No doubt, but if we used this mean of prayer often times & earnestly, drawing nigh also unto the Lord in the faith of his promises, for he that will come to God, must believe that God is, & that he is a rewarder of them that seek him Heb. 11. 6. and in unfeigned repentance for our former evils, for God heareth not them that continue in sin. john. 9 31. See also Proverb. 15. 8. and Proverb. 28. 9 no doubt I say, but if we performed these duties as before, God that giveth liberally to all men, and reproacheth none. james. 1. 5. would give us his son Christ, & together with him all good things also. Rom 8. 32. yea even his holy spirit. Luke 11. 13. to lead us into all truth and well-doing. And hereunto we should be stirred up, as well by the effectual sense and feeling of our present wants both bodily and spiritual, as also by the excellency of the graces to be found in God, which reacheth not only to this present life and world, but to that also which is to be revealed to the sons and servants of God. Secondly, we may learn out of that verse, for no shame in ourselves, nor yet for no misjudging or evil speech of the wicked, to neglect the performance of any duty, that may testify either our love, or obedience towards Christ: for if we will do so, we shall not find the want of any lets in ourselves, nor lack stumbling blocks cast in our ways by the wicked to hinder us therein, but we must by honour and dishonour, by evil report and good report, yea in all things approve ourselves, as the servants of God. 2. Cor. 6. 48. unto God and men, and do as our Saviour himself hath done before us, that is, for the joy that was set before him, he hath endured the cross, and despised the same, and is set down at the right hand of the throne of God, that so we considering him that endured such speaking against of sinners, may learn not to be wearied and faint in our minds. Heb. 13. 2. 3. assuring ourselves that if we suffer any thing with him, or for him, we shall also reign and be glorified with him. 2. Timoth. 2. 12. for the performance of worldly things, touching our own pleasures or profits, yea that though sometimes they be unlawful, we neither are ashamed nor afraid of men, and why should we be so in the doing of spiritual duties, and that to our God? It is worthy the noting, that many that will not blush at any thing before men, will be ashamed to perform holy duties to God, either of Prayer, confession of faith, Catechising or such like: and on the other side many afraid to perform even honest things before men. will not blush to do holy things in the presence of God: & Let these latter people make much of this work of the spirit in them, and labour to increase in the same before God and man, that it may be a notable and continual pledge unto their faith: but let the other fear and tremble, who have a double note of great ungodliness in them, the one that they are not ashamed of evil before God and man: the other that they are ashamed of good duties, in the presence of God & man: and let them labour the amendment of it, or else it will go hard with them both before God and man, and that in this life and the life to come also.  
Verse. 6. Teacheth us in all reverence and regard, to esteem the Church, because there is in the same, the abundance of all treasures, fit to furnish us in the execution of our duties both towards God and men, and to make us able in all sweet and delicate sort, to entertain the Lord of life, to his glory and our eternal comfort The profane and worldly people, cannot possibly behold these things, because they look no further, than the eye of flesh and blood directeth them, or the line of their own reason, will lead them: they only the eyes of whose understanding God hath opened by his word and spirit, perceive these excellent mysteries, for it is the spiritual man that discerneth all things, yea even the deep things of God. 1. Cor. 2. 10. 15. which is not only true in the mysteries of faith and religion, but even in descrying and discerning the church of God also: for if a man have no better loads man, than the light of his own wit, it is more likely that he shall embrace the synagogue of Satan, by reason of the outward glory, and glittering of it, instead of the church, than the lords church indeed.  
Verse. 7. Teacheth us, that we can never have spiritual ease, nor spiritual comfort, till we be assured of, and do effectually feel Christ and his merits, and do plentifully taste of the loving kindness and favour of God towards us in him. They that are distressed in body & soul, and look for rest and consolation else where, than in him, we may perceive by this, are foully deceived, as they also that have their only joy, felicity and contentment in the outward, either pleasures or profits of this life. Notably saith David, Psalm 4. 6. Many say who will show us any good? But Lord lift thou up the light of thy countenance upon us. Thou hast given me more joy of heart, than they have had, when their wheat & their wine did abound: whereof also he seemeth to render a reason. Psalm. 30. 6. saying, that In the lords favour, there is life even for ever more.  
Verse. 8. Teacheth us, not only to have care and conscience in ourselves, to do nothing to the annoyance or displeasing of our Lord and Saviour Christ: but also to labour what we can, that others do not disquiet him. By which we may see, that the love and care we carry towards him, should not be contained within the compass of our own bosom, but be extended to others, as well as to ourselves, that by that means also we may not only provide, for the pleasure & profit of him, to whom we belong or wish well to, but further and advance to the uttermost of our poor powers, the salvation of other men. Secondly, we may learn to beware of prescribing any thing or time to the Lord, not only because it argueth intolerable presumption and boldness in us, we seeing by experience, that superiors will not bear it at their hands, to be controlled, no not in things unlawful or wicked (& then what a sin must it be in us, to usurp upon the Lord, who can appoint nothing but that which is good and lawful?) but also because it secretly accuseth the Lord as insufficient in foresight, to determine or do, whatsoever he shall see to be good for his own glory, and the benefit and behoof of those that belong unto him.  
Ver. 9 Teacheth us two special things, first the whole church & every particular member thereof, that will unfeignedly come unto Christ, must utterly remove from them all impediments and hindrances that may hinder them in that excellent race, casting away every thing that presseth down, and the sin that hangeth fast on. Hebrews 12, mortyfiing the old man continually, with the lusts and concupiscences of the same, that so Christ may take delight and pleasure to dwell in us.  
Secondly, that whatsoever graces we have, either outward, or inward we have them only from the Lord by christ: who is not only the mean to convey them over unto us, but to continue, increase & strengthen the same in us, for in him are hid all the treasures of wisdom and knowledge: Col. 2. 3 And of his fullness have we received even grace for grace. joh. 1. 16. So that we may see hereby, that not only preventing grace (as papists say) is his, but even all graces subsequent or following the same. For what have we that we have not received. 1. Cor. 4. 7? Specially sith we are not sufficient to think a good thought. 2. Cor. 3. 5.  
Verse. 10. Teacheth us, that the thing we should esteem most precious, yea pray and wish for, is the assured feeling of God's favour and love towards us in Christ. Of this some thing hath been said before. vers. 7. of this chapter: And this is that also which our saviour speaketh in Luke unto his disciples: Chapter. 10. 20. Rejoice not in this, that the spirits are subjecteth unto you, but rather rejoice because your names are written in heaven. jeremy also speaketh excellently of it chap. 9, 23. 24. Let not the wiseman glory in his wisdom, nor the strong man in his strength &c: but let him that glorieth, glory in this that he understandeth and knoweth me saith the Lord: For I am the lord which show mercy, judgement, and righteousness in the earth: for in these things I delight. See also 1. Cor. 1. 31. Also 2: Cor. 10. 27. Secondly that our love to the Lord, should be no cold affection, or some mean measure of a good mind, but that it should be fervent, earnest, continual, and as a man would say fiery to consume all lets either within us, or without us, that might hinder us from expressing the sound affection that we carry towards the Lord Jesus. This doth Christ notably express by sundry particulars. Math. 10. 37. 38. But yet more plainly in Luke chap. 14. 26. When he saith, 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 the law. Luk. 10. 27 Thou shalt love the lord thy God with all thine heart, and with all thy soul, and with all thy strength, and with all thy thought, meaning that all that we have both inward and outward, should be employed in and about, the unfeigned love of God's majesty.  
Verse. 11. Teacheth us, that no fear or flattery of the adversaries, should cause us to fall from the holy love that we carry and aught always to carry to Christ our head and saviour. It is the nature of the wicked to assay, by fawning and favour offered, to fetch that from us, that otherwise perhaps they could not get from us, What soever they do, we must be resolute, being assured of this, that as we will hold and defend nothing, but the Lords undoubted truth, so we will again in nothing fear our adversaries, because that all that they do, or can do against us, is to them a sure token of destruction, but to us a pledge of salvation and life everlasting, and that from God. Philip. 1. 28. Notable for the overcoming of this assault, are the words of the Apostle Paul, in the latter end of the eight to the Romans. Who shall separate us from the love of Christ? Shall tribulation or anguish, or persecution, or famine, or nakedness, or peril or sword? As it is written: for thy sake are we killed all day long, we are counted as sheep for the slaughter: nevertheless in all these things, we are more than conquerors, thorough him that loved us: for I am persuaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present nor things to come, nor height nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. Rom. 8. 35. 36. 37. 38. 39 In which words and names, ver. 35. 36. 37. the Apostle showeth, that no terror of the wicked, should cause him, or the rest of the faithful, to fall away from a sound mind towards Christ, and in the other verses, vz, 38. 39 he declareth that no show of good things offered being either present or to co●● should pull us from, or should pull from us, either that love, wherewith God in his son Christ, hath loved us, or wherewith we in some measure of a sound mind, do affect and love him. Oh that men would duly regard these things, that so they might come indeed, not only to the faith and feeling of the same, but also to the sound obedience and performance thereof, that so God might receive glory at their hands, their own souls might be saved in the day of Christ, and other men be builded up by their examples to do the like.   

The 8. and last Chapter and the sum thereof.  
The old Church or Church of the jews, consulteth with Christ her head and spouse, concerning the calling of the Gentiles, declaring that it is one part even of her spiritual joy, to see that they shall be chosen into Christ's flock. verses 1. 2. 3. Christ again on the other side, setteth out his affection to the church, and wished still to be commended and praised of her, verses 4. 5. 6. Which the Church taking even as it were out of his mouth, she desireth his continual presence, and favourable aid for ever.  
1 WE have a little Sister and she hath no breasts: what shall we do for our sister, in the day wherein speech shall be had concerning her?  
2 If a wall is to be builded, we will build in it, a palace of silver, & if the gate is to be defended, we will fence it about with boards of Cedar.  
3 When I myself shall be as a wall, & my breasts like Towers, then shall I be in his eyes, as one that findeth peace.  
4 Shelomoh hath a vine in Baulhamon: he gave the vine itself, unto the keepers: a man bringeth for the fruit thereof, a thousand pieces of silver.  
5 My vineyard which is mine is before my face: to thee O Shelomoh a thousand, and two hundred to them that keep the fruit thereof.  
6 O thou that dwellest in these gardens: the companions hearkening unto thy voice, cause me to hear.  
7 Fly thou O my well-beloved, and be like unto the roe, or to the young heart, upon the mountains of spices.  
THe Church especially of the jews, having before made mention of her unfeigned love towards Christ, as we may perceive by the latter end of the other chapter, doth now manifest the sound affection that she carrieth towards him, even by an other circumstance, to wit that she taketh wonderful care, for the enlargement of the glory of her spouse, not only by deliberating, but also after a sort wishing the calling of the church of the Gentiles, yea making as you would say large and great offers, for the accomplishment of the same. Which though indeed it did at that time most properly belong unto the people of the jews, who in those days were in outward profession the only people of God, it doth now concern the whole church, who are the same now, because the partition wall is taken away, that the jews were, & aught to carry the same sound mind towards them that are not yet called, that the jews did to the Gentiles, that were then without, the Lord under the church of the jews, resembling no doubt, the congregations that should be gathered of all the nations of the world, and by the Gentiles setting out such, as having not heard the word, were yet notwithstanding in good time, by the ministry of the word and working of the spirit, to be effectually called to the Lord: whereof of also this me thinketh may seem to be a good reason, because that as the Lord will always have his church, upon the earth, so he will have that means continually used, not only that thereby, they that be converted, may be strengthened, but also that others may by the same mean, be mightily reclaimed: otherwise as Gods work should appear for a time, and his glory manifested in strengthening them: so his power should be hazarded and glory also, yea the Church itself might quickly come to an end in this life, if there were not as a daily removing of some of them to eternal life, by the means of death natural, to triumph with the rest that are gone before, so a continual drawing of othersome thereon, by the exercises of the word, to partake with the rest, in that spiritual warfare, that they are to undergo in this life. And this I would have to be marked as good, profitable, and necessary, both for the sense and doctrines of this chapter, specially for the three first verses of it, that we may not be constrained hereafter, to repeat the same again.  
This chapter consisteth of three parts, or doth especially propound unto us three things. The first point is as it were, a consultation of the old Church, with her head and husband Christ, concerning the choosing and calling of the Gentiles, into the self same state and condition of eternal grace & favour with her: & this is contained in the three first for of this chapter.  
2 The second thing is, a notable manifestation & declaration, of the sound affection of our saviour Christ towards the whole church consisting both of jews & Gentiles, or of all nations as you would say, this being set out unto us, not only by commending the church, but by commending it, by comparing it with Solomon's vineyard, yea by preferring it before the same, & by stirring up the said church, to the holy duty of praising him, from whom, if he did not highly affect her, he would not desire that commendation, ver. 4. 5, 6.  
3 The third thing is an earnest request or prayer, that the church being moved with the love of her husband, & care to obey his commandments, maketh unto him for his continual presence, comfort, and assistance, to lead her & to guide her, into all truth & well-doing, and this is contained in the 7. and last ver. of this chapter.  
Ver. 1. We have a little sister. She beginneth to propound the matter touching the vocation and calling of the church of the Gentiles. When she saith we, she meaneth it of Christ & herself. q. d. O husband & spouse, thou & I have & by the word sister, she understandeth the church of the Gentiles: which she calleth her sister, & the sister of Christ jesus also, because they have both one common father, vz, the Lord, of whom is named the whole family, in heaven & in earth. Ephes. 3. 15. yet so that we always observe this true & holy distinction that Christ, especially as in regard of his Godhead, is the very natural son of God indeed, whereas we are his sons & daughters, whether we be jews or Gentiles, thorough adoption & grace Rom. 8. 16. & 2. Cor. 6. 18. in what respect further either the whole church, or the particular churches of jews & Gentiles, may be called Christ's sister, or sister one of them to another, see before chap. 7. 6. She addeth that she is little, that is not ripe or grown to any greatness, or as a man would say, not come to the years of marriage or marriageable (understand it always spiritually) because the fullness of the time for their mariageꝭ as you would say or calling was not come Gal. 4. 4. even till Christ himself was ascended, & had sent forth his Apostles, giving them commission for that purpose. Mat. 28, 19 Mark. 16. 15. the mystery whereof, though it were prophesied of long before, and even the very angels did after a sort, desire to behold the accomplishment of it, yet was it reserved to be made most manifest, & performed by the Apostles in their days, as appeareth 1. Pet. 1. 10. 11. 12. And she hath no breasts. This is added, even to express her littleness or smallness as before: q. d. She is not yet marriageable, or fit for Christ, no more then as a man would say, a very young damosel is sit for a man, because they are not apt to conceive, bring forth, or nourish children, and even so was it with the Gentiles: for neither were they fit for Christ, and to receive or embrace the Lord, because they wanted that years and ripeness, that the Lord had appointed with himself for them, as also the means whereby they should have come to it, for unto the jews, and not unto them then, was the adoption, the glory, the covenants, and the service of God committed, Rom. 9 4. If any man will say, there were diverse of them called, I answer that that was as a man would say, but the addition of one day, or some small time, to a natural life, in respect of the fullness of the age that they grew too afterwards in Christ. See Ephes. 4. 13. What shall we do 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 be done, with their youngest children or kindred, and which way they might most labour their preferment. We know by the practise of the world, that not only godly, but natural brethren and sisters, will use all the means that they can, for the preferment and good bestowing of such of their kindred, as be unmatched. The self same affection doth the Church and Christ put upon them here, the better to resemble the care and consultation that they had, for the calling of the church of the gentiles. In the day. She putteth day a part of time, for the pre●●●ed & set time with God, whither it were month, year, etc. Wherein he would accomplish the calling of the gentiles. Wherein speech shall be had concerning her, that is, concerning her calling into the church, that so there may be one sheepfold, even as there is indeed properly but one shepherd. joh. 10. 16. and one church as there is but one head of the same jesus Christ. Ephes. 5. 23. In effect in this interrogation or demand the church meaneth this much, q. d. When I shall propound thy word for the winning of the gentiles, and thou shalt give a notable increase unto the same effectually, and enlarge it mightily with wonderful blessings, in so much that the mystery of that holy marriage, which was kept secret since the world began, but shall now through the sovereign authority of the eternal God be declared unto all nations. Rom. 16. 25. 26, That so they may by faith be joined unto thy body; then and at that time what shall we do for this our sister the Church of the Gentiles? Hitherto reacheth the question propounded as it were, in the way of consultation or advise.  
Verse. 2 If a wall is to be builded. This verse containeth an answer unto the former question, in which is set out unto us, yet metaphorically and under figures, the resolution of Christ and his church, what they will do, and what way they will take, when the fullness of the gentiles shall come in. And here they are brought in, as men consulting and taking advise, to place and to plant great store of people, and fearing that the rooms they have prepared, or the city that they have appointed, will not be large enough to contain and hold them, they say thus: if the old walls be to be razed and pulled down, and new, to enclose a larger circuit of ground, for the entertainment of our friends, be to be erected and set up, let us do it. We will build in it a palace of silver: q. d. we will not only enlarge our walls for their sakes, providing by that means things necessary & fit for them, but that they may know they shall be indeed most heartily welcome unto us, they shall perceive that as we ourselves will spare no pains or cost, for their holy entertainment, so they shall have all things that may indeed be delightful unto them. And all this is done to draw on the Church of the Gentiles with willingness and speed to come to the Lord. Silver is a precious thing as we know, and much set by amongst men, but when they shall have it in such plenty, that palaces as a man would say, shall be built with the same, that is strong and mighty to draw. And that is the reason, why under such earthly things of great delight, the Lord setteth out spiritual matters. See before chapter 6, 14. of the ivory Tower. Also revel. 21. in the description of the heavenly jerusalem. And if the gate is to be defended, that is, the entrance that they must have, is to be strengthened. We will fence it about, that is, make it strong and mighty With boards of Cedar, that is with things that shall last: for Cedar will not rot or worm eat as Writers affirm: for the durableness whereof, see 2. Sam. 7. 2. 7. etc. The meaning is, that if they fear any thing to hinder their entrance, or stand in doubt when they are entered, of some annoyance from abroad, they shall not need either to fear or doubt, either the one or the other for they shall have strong and pleasant walls, and mighty and durable Gates safely to defend them. And as all this is done, to incite and provoke the Gentiles, in some measure of a sound mind, to join them selves to the Church, so it is not without cause, that he mentioneth both Walls and Gates, noting indeed thereby, that God's favour to his Folk shall be all in all to them, more safely defending them, then in the strong City. Psalm. 31. 21. The meaning of this Verse is, that at what time the Church of the Gentiles shall be called in (which indeed by reason of their infinite multitude, could not be contained within the narrow Bounds of the City of JERUSALEM, even as the Prophets themselves Prophesied and foreshowed, of which you may read Isaiah. 49. 20, And Zechariah 24. not within the bounds of judea itself, that then they shall be constrained by reason of such infinite number, yea that they will be willing to, rather than the Gentiles should be secluded, to bring in a new form, and order as it were of a city, yea to pull down the old walls, and to set up new walls and new gates for the enlargement thereof, for by the terms walls and gates, there is by the figure Synecdoche, that is a part or parts put for the whole, meant the city, which also is usual in the scriptures, See Psalm. 18. 29. Also Amos. 1. 7. And for the word gate so taken, see Genes. 22. 17. Also Genes. 24. 60. Deutr. 16, 5, All cometh to this end, as though Christ should say, seeing the increase shall be so great, we will employ, even our common travail and pain together in this building up of the whole church together.  
Verse 3 When I myself shall be as a wall. The old church having before declared her good mind, towards the church of the gentiles doth not so stay therein, that she neglecteth herself: but showeth that howsoever she hath received as yet more graces from GOD, than the poor church of the gentiles had, that yet notwithstanding there was much to be added unto her beauty and strength, which also she did look should be performed to her, even by the vocation of the gentiles: and that maketh her also to add, And my breasts like towers, that is fair and comely, by which allo she noteth, that though she were then to be discerned from the church of the gentiles, which as was said before, had no Breasts, and she had some, yet there should be an increase still of that comeliness and strength. Then shall I be in his eyes, that is, in the judgement and account of Christ, For because that the judgement of the eye, is in most things certain, and it is a notable instrument to convey to our understanding the truth and certainty of things, she putteth therefore the eye for the judgement that Christ shall have of her. As one that findeth peace, that is, very dear and precious, and full of delight and contentment. For even as that man, that hath lived in long and great disquietness, seeking notwithstanding for peace, and finding it at the length, hath obtained his hearts delight and joy, yea, that which he preferreth before all that he had: so was it and should it be with the Church. All in effect is as much, as if the Church should say: when a great company of the gentiles being joined together with me, shall grow up together with them, and they with me, and so we both make but one City, I shall not be far from that same quietness of Spirit and blessedness, for which I travail so sore now. I do in deed persuade myself now, that I am not only entering thereinto, but have made some good proceedings therein, howbeit the time of my perfection and full strength therein, is not yet come. Nigh it is in deed I confess, but when the time shall come, that I shall by the glorious appearing of my spouse Christ, be taken up into the perfect communion and fellowship of peace, then shall the marriage indeed be thoroughly finished, and that is it, which in so many places of scripture, is called the last day.  
Verse. 4. Shelomoh hath a vine in Baulhamon. Hear beginneth the Second part of this Chapter, which is Christ's speech to the Church Wheerin he doth propound two special things. First by comparing it to a vine, yea to a most excellent vine, he showeth how dear and precious the Church itself is unto him ver. 4. 5. Secondly, he provoketh and stirreth her up, to publish his praise, and the great graces that be in him, verse 6. Concerning the words. The vine is commended in this verse, first by the person of the owner, to wit Solomon, who if ever any man living, might have most excellent things, he above others (as a man would say) might have them, both for the wonderful abundance of his wealth, as also for the excellency of his wit. secondly, it is commended for the situation or place wherein it was, uz. Baalhamon: which if we take as the proper name of a place, as some of the Hebrew writers do, and particularly allen Ezra: no doubt but it was famous, not only for good vineyards, but also for great store of the same, from which also as it should seem, it took the name: for Hamon signifieth, a multitude: and if Baal may be interpreted, as Rabbi Shelomoh thinketh it may, namely to signify a plain: to which end he aleadgeth joshua 12. 7. Of Baalgad, than no doubt but it was so much the more plentiful, because plains and Vale countries, are most commonly accounted most Fruitful. But if we take it as a Noun appellative as we say, or common, and turn it as some do, and as also the word may well bear it in the Lord, of the multitude to wit of Wine, meaning thereby as some also do render it, in a fruitful place, the sense and meaning cometh all to one, namely, that the Vine is commended for the fruitfulness of the place wherein it grew. He gave the Vine itself unto thee keepers, That is, he let it forth to hire, or for a Rent, to such as should keep, Dress, prime, cut and trim the same.  
A man, That is every one of those, that hired it, or all they together, for so have you this word used in sundry places of scripture. see 1. Cor. 11. 28. Bringeth for the fruit thereof, vz, that he hath reaped & received from the same, or for the rent thereof as we say. A thousand pieces of silver, that is a very great sum, for he putteth a number certain for an uncertain: some read sickles, meaning no doubt common sickles which was half as much as the sickles of the sanctuary, and did amount as some suppose, to the value of our twenty pence. He that lusteth to see or read more of this matter, may view the most learned annotations of M. Beza. upon Math. 17. 28. whatsoever it be this is the third commendation attributed to the Vine, namely that it was hired or let for a very great rent, which also is an argument of the great fruitfulness thereof: and in this verse is contained the first part of the comparison.  
Ver. 5. My vineyard which is mine. He beginneth here to put down the second part of his comparison, namely to show how much Christ's vineyard which is his Church, differeth from solomon's, even as much as Christ who is greater than Solomon. Mat. 12. 42. differeth from him, and as much as spiritual things exceed bodily. And this difference is not only noted in the word my vineyard, but also in the words following. Which is mine. Christ by doubling the words, nothing both the excellency and the certainty of it, as we have sundry times declared heretofore: q. d. It is an excellent vineyard, even as I myself, and belongeth to none other but to me alone: no man shall succeed me in this, because he is the eternal Lord & heir of all things. Heb. 1. 2. and therefore of the church also. Is before my face, that is, I do continually look upon it, & have an eye over it, or watch over it always for good, noting not only his perpetual presence, in his church by this phrase, of which see Math. 28. 19 but his continual dressing and pruning of the same (as the husbandmen do vineyards) that it may bring forth more fruit. See john. 15. 2. And this is the second thing for which Christ's vine is preferred before solomon's, namely because he is enforced to put over his, to the labour and dressing of other men: but Christ doth as it were, with his own hands, prune and keep his own. To thee O Shelamoh a thousand, vz, pieces of silver or common sickles do in right appertain, as a rent belonging to thee. And two hundred, vz, pieces of silver or sickles, for all this must be repeated out of the fourth verse. To them that keep the fruit thereof, that is, to them that labour to dress it and make it fruitful. And all this is spoken by the way of concession or granting. q. d. I yield to this that thy vinyeard is worth a thousand sickles a year, yea I consent to more than that, that the labourers in it, and the dressers of it, are worthy for their pains, to have over and beside two hundredth pieces of silver, and yet for all that this vine of mine shall far exceed the same, in the respects above mentioned. To be short: The force of this reason, taken from comparison or the argument itself, is this much in effect. King Solomon himself not for all his wit & wealth, though he have a most fruitful vine, and such a one as yieldeth excellent and good store of wine, can not prune it, and dress it himself, or receive the whole fruit of the same, but is feign to let it out unto others to dress (and this is the sum and meaning of the forth verse) but as for I myself (saith Christ) I have a far more excellent and fruitful vine, having many branches in it, (and every branch bearing many clusters of grapes) than Solomons hath grapes, as a man would say: yea such care and love do I myself carry to this, as that I will not let it out to others to dress it, nor suffer any thing of it to be taken from me (which Solomon can not choose but grant to the dressers of his vineyard) because I am always present with it and have mine eye over it continually for good. And yet the truth and worthiness of this comparison may the better appear, if we will well look, either into the persons, or the things compared. Solomon must of necessity, by reason that he was a man and weak, have others to labour for him, and to dress the vineyard to his use: but Christ as the eternal God & head of his church needeth none of those aids: for though he use men as his Ministers, that is not done so much to derogate from his power, who can without their helps work the salvation of his elect, as for their weakness sake, he speaking unto them in persons like to themselves, that so they might without fear as it were, embrace the truth. Besides, they that labour in Solomon's Vineyard, must because it was worldly, be recompensed with a worldly wages, and eat as you would say, part of that that they traveled for: but neither CHRIST nor his ministers if we should speak of them (but indeed we are not so much to weigh that in this place) eateth any bodily thing that cometh from the Church, but he giveth them all their labour, and receiveth as a man would say, nothing in comparison from them again. If any man list to pursue this further, he may, so be keep himself always, within the compass of the place, and the Analogy or Proportion of faith.  
Verse. 6. O thou that dwellest. After that CHRIST had extolled the excellency of this Vine, that is of his Church, he turneth his speech unto the same, giving her thereby as it were to understand, that all this he had done, not only for her comfort but also for her instruction. For her comfort in that she was so highly, yet truly commended. For her instruction, that she might learn thereby to extol him indeed & truth, that had been so liberal in her commendation. In these gardens. Hemeaneth the particular Churches upon the earth, in which the universal church is after a sort, resident and a continual dweller, Christ yet notwithstanding having care, both over the whole, and over every particular one, and pruning and dressing them with a singular affection towards them, as appeareth by the particular churches mentioned. revel. 1. 2. 3. chapters. The companions hearkening to thy voice, caused me to hear, So it is word for word in the Hebrew text: but the meaning is, make me known by setting abroad my praises to such as are thy companions and fellows, and either hearken to thy speeches, or should hearken thereto. For though by the word fellows or companions, there be principally meant the sound members of the church, and namely such as do willingly submit themselves to the word and discipline of God. Yet all men (because of our common creation, and because of our one and common dwelling place, which is the earth) may be understood thereby specially such as will not live, like hogs and dogs (to whom we are not to give holy things, nor cast our pearls before them, as Christ sayeth Math. 7. 6.) but yield and give over their minds to healthful and sound doctrine.  
Vers. 7. Fly thou O my well-beloved. The third part of the chapter, wherein howsoever the word flying, may seem to insynuate, as though the church wished the removing of Christ: yet doth she rather thereby note, the speedy approach of Christ towards her, even as they that go to things they take delight in, do run rather than go, or as we would say fly. And be like unto the roe, or to the young heart. To the end that she may the better express the speed or swiftness, that she would have Christ to use in coming towards her, she useth this double similitude. For the swiftness of these creatures, see that which is written. Psalm. 18. 33. To which end also tendeth the word young, because they are far more lusty and fresh than when they grow to greater years. Upon the mountains of spices. If we refer this as some do, to the roe, & young heart, than it meaneth most pleasant hills or mountains: but if we refer it to Christ, as indeed I take that to be the most true sense. q. d. thou that art in the mountains of spices, than it signifieth heaven, the same being resembled unto us (which otherwise can not be expressed) by things of greatest sweetness and delight in this life. Neither is it besides the purpose, that he speaketh of spices in the plural number, by which he noteth not only the excellency of heavenly joys, but the wonderful variety and store of them, there being more joys there by thousands of degrees, than there is or can be in the mountains, that are best stored with all kinds of most precious & sweet things. In sum, this is the meaning of this verse, that the church embracing Christ's commandment, touching the publishing and spreading abroad of his name: and knowing how hard a thing it is to perform that duty, as well by reason of the excellency of the matter itself, as also by reason of the great difficulties and dangers that are on the earth, for the doing thereof, both sue for his present aid and continual presence to lead her and to guide her to the performance of that, & all other holy duties whatsoever: as though the church should say, I am utterly determined to do the things thou dost command me: only I beseech thee to be present with me, and not only to make me see and know the things commanded, but also give me strength to accomplish the same: yea make 〈◊〉 I pray thee, by thy glorious coming to 〈…〉 me, and every sound member of my body▪ 〈◊〉 thy gracious promises, and specially eternal life. See the like conclusion or shutting 〈◊〉 Revel▪ 22. 20. in these words: Even so, come Lord jesus. Which words the church both their and here uttereth, not as prescribing unto Christ a time (for that were intolerable pride, thrusting themselves into God's office, who hath set a day, wherein he will, in the person of his son judge all flesh) but to show the earnest desire, that they have to cease from sin, to be delivered out of the manifold miseries of this present evil world, and to be made perfect partakers of eternal life and blessedness, joined perpetually with their head and Saviour Christ.  
Verse. 1. In the care of the old church, for the calling of the Gentiles, not only whole churches are taught, what they should do for the reclaiming of them that are without, appertaining notwithstanding unto God's kingdom of grace and glory: but also what particular persons should strive too in the like behalf. Paul longed after all the church of Philippi, and that from the very heart root in Jesus Christ. For the more evident declaration of which sound love of his towards them, he calleth God to record as it were, against his own soul, that he did not dally or dissemble with them▪ Phillip. 1. 8. where is that careful affection to be ●●und amongst men▪ Nay, where is any measure of a sound mind? That cursed canker of self love, hath utterly consumed and eaten up the same. For even as we see, that in worldly things and states, no man regardeth either the common wealth, or the good of an other: so hath God made us to behold (but yet in his fearful judgement, as the punishment of our former sin) that no man careth either for the thriving of the whole church, at hoame or abroad, or for the furtherance of the salvation of particular people or brethren.  
Verse. 2. Teacheth us, to spare no pains or cost, for the winning of men unto God, and for the enlargement of the kingdom of Christ upon earth. Our goods, yea our lives should not be dear unto us in this behalf. And this matter of action indeed, the holy Ghost doth add to the former care and affection, as a notable note to discern, who are in truth sound affected to God's glory, & the furtherance & flourishing of his church. Youshal have many will by words, make a goodly show of a ready mind, and if it go no further than speech, none more forward than they but when it cometh to justify their words by their deeds, than men shall find them, (and therefore much more the Lord) to be miserable stinkers away and starters aside. If S. john say, that whosoever hath this worlds goods, and seethe his brother have need and yet shutteth up his compassion from him, hath not the love of God dwelling in him. john. 3. 17. how much more may we safely conclude, that he is utterly void 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 own pelf? Because the question is not now, of the body only, or of one particular person, but of the soul also, yea the souls of many for whom Christ hath died, and the state of the church of God.  
Verse. 3. Teacheth us, so to perform the duties prescribed in the former verses, that is in care & conscience, to advance and promote the good estate of the whole church, & the salvation of every particular member thereof, that we do not, either in curiousness towards other. or in carelessness towards ourselves neglect Gods graces offered and bestowed upon us. No doubt, but the holy Ghost, was well acquainted, both with man's corruption, and satins malice towards him: all which tend, as in all other things, so particularly in this, to bring us, to two dangerous and desperate extremes. If he can not cause us in curiousness towards other men, to neglect ourselves then he will labour, by care for ourselves, to neglect our brethren and to make little account of them. But we see a right race or course delivered us here, according to which if we sail no doubt, but we shall escape, those same fearful, dangerous and deadly gulfs.  
Ver. 4. Teacheth us, that Princes and mighty men of the earth, may well and lawfully have, even as it were the best things of the world or land wherein they dwell, which also me thinketh may appear by this, that the Lord hath advanced them, to the highest and best place amongst men, and therefore good reason that they should have all things in, in some measure of proportion answering to their states and callings. Always provided that they come not by it by injurious means or oppression, as Ahab did, by Naboths' vineyard. 1. King. 21: or use it as a mean, to grow either in pride or forgetfulness towards God, as Nebuchadnezzer did. Isaiah. 14. 12. 13 etc. 
Dan. 4. 27  a thing also which god hath forbidden, Deut. 6. 12: or in presumption and tyranny over the people. Deut. 17. 20. but that they refer it to God's glory, the giver thereof, the good of his people, for whose sake God bestoweth it upon them, & the salvation of their own souls, in the sanctified use thereof, they being led thereby, as it were by the hand, to heaven and heavenly things, sith it pleaseth the Lord by such to resemble unto us, spiritual and heavenly graces.  
Verse. 5. Containing an excellent description of the church, and the continual care of Christ over it, doth teach us two profitable lessons: the first that we should continually love the church, which is so excellent, that howsoever earthly things be used to express the same, yet no one thing, nor all the things together of the earth can sufficiently resemble it, or paint it out unto us: the reason is, because worldly things are earthly only, and subject unto our humane senses: but the Church is spiritual, and to be discerned by faith: for howsoever it be upon the earth, yet it is not earthly, and though it be visible, yet not so much visible to the outward eye of the body, (though that may be a mean many times to direct us to the places of the churches assembly) as to the eye of faith, which must indeed discern it even as in respect of the outward marks, to wit, the pure preaching of the word, the sincere administration of the sacraments, and the faithful execution of Christ's holy discipline: which though they be outward, yet are they spiritual, and must be also spiritually discerned or known. The second, that we should always labour to join ourselves to it, and never to fear the faces or forces of the wicked that persecute the same, because Christ continually watcheth over it for good: who we know is greater than all, who also hath made us such promises, that the gates of hell, shall not prevail against it: Mat. 16. 18. & therefore no reason but we should be encouraged: for if satan with all his hellish power, cannot prevail, what shall the wicked of the earth do, who are not, either so mighty in power, or so many in number, or so deep in subtlety, or any way, no not in malice matchable which them, though I doubt not, but the hatred and cruelty of the wicked, is furious as the fire to consume, and outrageous as the hell or grave to eat up all, if they could have it?  
Verse. 6. Teacheth us by all means possible to extol and praise Christ, and to endeavour, even to our uttermost, to have his truth known amongst all the people and nations of the world, if it were possible. The performance of which duty is not only acceptable before God, who hath commanded the same, but is profitable to the church, as who by that means is brought to the creator and father thereof, yea is comfortable to ourselves while we feel thereby that we are sound members of that holy body, both in that we ourselves grow up in the same, and would gladly have others to do the like. In what miserable taking then are they, that either have no care at all to pull on men to Christ, or else discourage them, from drawing nigh unto him, by setting before them affliction, persecutions, etc. Or else pervert them, infecting and poisoning their souls, with false doctrine.  
Verse 7 Teacheth us many good lessons. First it setteth out the weakness of man, yea and that of that sort of men which are ranged into the church, & therefore have regeneration begun in them, to accomplish and perform the good things of God. Which is not only profitable for confutation of the Pelagians and free will men, but also forcible, to beat down, that high conceit that we carry, of our own wits, wills, and strength: against which see Genes. 6. 5. Psal. 14. 1. 2. 3. etc. joh. 15. 5. Rom. 7. 18. etc. 2. Cor. 3. 5. Phi. 2. 13. Secondly it showeth us what we should do in these wants, namely run unto God, by earnest & hearty prayers: for our better encouragement, wherein we have God's commandment, by which we know, that that duty performed in faith and repentance, is acceptable before him, and his promise also, by which we are assured that if we believe we shall have our petitions granted. See james 1, 5. 6. But alas what do we in these cases, either we pray very faintly, and forsake not our sins, or else we neglect prayer altogether, & seek some odd worldly shifts, or else run ragingly to some one mischief or another, and so add drunkenness unto thirst, and sin unto sin, to the great displeasure of almighty God, and wounding of our own souls. Thirdly, that though we live in this life, and pray for God's graces necessary to pass our pilgrimage to his glory, & our comfort: that yet we must always remember eternal life, and to say, Thy kingdom come. For we have not here an abiding city, but look for a building that is eternal in the heavens. 2. Cor. 5. 1. And that not so much for any worldly grief that we endure here, as that having all tears wiped from our eyes, we may not only cease to sin, but also be continually occupied in well-doing, & made partakers of eternal blessedness, with that rest of the believers in heaven, whither Christ is gone before to prepare a place for us, that where he is as the head there might we be as the members: which the Lord bring to pass, and that with speed, according to his good pleasure, even for his crucified Christ's sake. So be it.