IT was the manner of ancient times, at Espousalls and Nuptialls to indite and sing Ruth 4. 11. 12. (Epithalamia) love-songs: Psal. 45. The title of which Psalme may seeme to bee penned by one of the chiefe singers of the Temple, (who now were all of them Prophets; 1. Chron. 25. 1. to 5. Asaph, Heman, Jeduthun,) upon occasion of Solomons marriage with Pharaohs Daughter; for though shee was a stranger by birth from the common wealth of Israel, yet his mar­riage [Page 4] was lawfull with her: And there­fore, notwithstanding this marriage, his love to God is still commended, 1. King. 3. 1. So­lomon made affinity with Pharaoh King of Egypt, and verse 3. Solomon loved the Lord, &c. For, indeed herein Solomon was

1 First, a type of Christ, admitting the Gentiles into the fellowship of his mar­riage-bed.

2 Secondly, this Pharaohs daughter be­came a Proselite to the Jewish Religion, Psal 45. 10.—14. Hearken (oh Daughter) and consider, and incline thine eare; forget also thine owne people, and thy fathers house. &c.

Now though that marriage song was penned upon that occasion; yet it ascen­deth farre above all earthly respects of worldly marriage, and by a divine and heavenly workmanship sets forth a hea­venly marriage-song betweene Christ and his Church: of like Argument was this song penned by Solomon himselfe; not to expresse his affections to Pharaohs daughter, or hers to him, or the good parts of either of them: no, nor the like respects to any Shunamite amongst the rest of his wives, as some have vainly conceived; for then how absurd and [Page 5] monstrous were some of his compari­sons, likening his spouse to A company of Horses in Pharaohs Chariot, her Head to Carmel, her Eyes to Fish pooles, her Nose to a Tower, her Teeth to a flocke of sheep, her whole Selfe to a terrible Army with Ban­ners? But his scope is to describe the estate of the Church towards Christ, and his respect towards her, from his own time to the last judgement, as afterward it shall appeare.

Now, through this whole marriage­song this Decorum it keepeth, that though the Calamities of the Church be as well described throughout this song, as the comfortable condition of the same in all ages; yet such dismall passages are vailed and shadowed under some sweet and a­miable resemblances, lest the joy of a marriage feast should be darkned by un­seasonable mention of so sad occurences; Neither are all the passages of the estate of the Church in every age here descri­bed, (for how can that be in so short a song?) but the chiefe heads of things in every age are sweetly, and shortly, and lively, not onely pointed at, but decy­phered. These verses containe

[Page 6] 1 First, The title. the title of the whole booke, verse 1.

2 Secondly, the description of the estate of the Church in the dayes, 1 First, of So­lomon verse 2.—4.

2 Secondly, of Solomon and Rehobo­am, verse 5.

3 Thirdly, of Rehoboam, Title. verse 6.—9.

In the title we have

1 First, the form of the book, It is A Song.

2 Secondly, the excellency of it, A Song of Songs.

3 Thirdly, the Author of it, Which is So­lomons.

The Song of Songs, Col. 3. 6. &c. In Collos. 3. 16. there is mention made,

1 First, of Psalmes.

2 Secondly, Hymnes.

3 Thirdly, spirituall Songs.

Amongst the Hebrewes there were Psalmes made to be sung with Instru­ments, Psalmes. as well as with voyce, and con­tained Arguments of all sort, for petiti­on, thanksgiving, and instruction.

Songs were chiefly made for the voice.

Hymnes are properly praises of God; Songs. though any of these are somtimes put for all. Hymnes.

[Page 7] Use 1 First, this doth let us see, that it were to be wished, that this booke were tur­ned into verse or meeter in each lan­guage, that wee might sing the Can­ticles as the Hebrews did.

Use 2 Secondly, this teaches us to strive for such a gracious frame of spirit, that we might alwayes bee fitted to sing to God.

This Song containes the estate of the Church, as well in the worst as best times; yet Solomon can as well sing in the misery of the Church; as in her pro­sperity: And Psal. 69. 2. David hath as well Psalmes of his deepe waters and calamities, as of his greatest deliverances: And the holy ghost saith, Phil. 4. 4. Rejoyce in the Lord al­wayes: And though singing be chiefly fit and requisite in Jam. 5. 13. mirth, yet wee should be fit also for a Psalme in our affliction. But we commonly in our ill howers are too sullen to sing, and in our merry moods our spirits vanish away in car­nall mirth and jolity; but whatsoever the estate of the Church be, we should have our spirits as ready to sing as to pray.

Use 3 Thirdly, is reproved that ancient [Page 8] law and custome of the Synagogue, which prohibited young men (under thirtie yeares of age) the reading and use of this booke; but what age fitter for songs then cheerfull youth? And further, the amorousnesse of the dittie will not stirre up wantonesse in any age, if the words be well understood: but rather, by inflaming with heavenly love, will draw out, and burne up all earthly and carnall lust; and, even as fire in the hand is drawne out by holding it to a stronger fire, or as the light and heat of the Sunne extinguisheth a kit­chin fire; so doth heavenly love to Christ extinguish base kitchin lusts.

A Song of Songs: verse 1. That is, a most excel­lent Song, the chiefest of Songs: as when they would expresse the holy place, they say, The holy of holiest, Exodus 26. 33. The Lord of lords, the King of kings, the Servant of servants, an Hebrew su­perlative; so this is the chiefest Song, first of all Solomons other Songs, 1. Kings 4▪ 32. even of his thousand and five.

2 Secondly, of all Songs without ex­ception; for though David was in his time 2. Sam. 23. 1. the sweet singer of Israel, yet as Solo­mons [Page 9] throne exceeded his in all other magnificence: 1. King. 1. 47. so did his name exceed his also; yet this is no disparagement to the other Songs; so neither that some of Davids Psalmes should bee stiled Psal. 16. 56, 57, 58, 52. golden Psalmes: Psal. 12. 6. All purified gold; yet some gold wrought more exquisitely then others, and finer en­graven then others; even some portion of the pure and holy word of God, more exquisitely penned and polished then other.

The first Reason why this Song is more excellent then others, Reason. is, because this Song speaketh not onely of the chiefest matter, to wit, Christ and his Church; but also more largely then any of Davids Psalmes, and with more store of more sweet and precious, exquisite and amiable Resemblances, taken from the richest Jewels, the sweetest Spices, Gardens, Orchards, Vineyards, Wine­cellars, and the chiefest beauties of all the workes of God and Man.

Secondly, Reason. 2. this Song admitteth more varietie of interpretation then any other, and also of singular use: some have applied it to expresse the mutuall af­fection [Page 10] and fellowship betweene Christ and every Christian soule; some be­tween Christ and the Catholick Church; some to particular Churches, from Solomons time to the last judgement: And there is an holy and usefull truth in each one of these interpretations; but the last doth exceedingly magnifie the wonderfull excellency of this Song, making it a divine abridgement of the Acts and Monuments of the Church. And that this booke was chiefly pen­ned to bee such an historicall pro­phecie or propheticall history, may ap­peare,

1 First, by the Correspondency, or sutablenesse of the words of this Song, to the events of each age.

2 Secondly, by the Repetition of the same description, and other occurrences in divers parts of this Song; which would be a needlesse tautologie, if it were spo­ken of the same persons in the same time; as you may see if you compare Chap. 4. 2. with 6. 6. and 2. 7. with 3. 5. and 8. 4. 3. 6. with 8. 5.

Reason 3 Thirdly, by the diversities of de­scriptions of some persons, which [Page 11] would intimate and imply a contra­diction, Chap. 3. 3. 6. with ch. 5. 7, 8, 9. if they were not spoken of se­verall times and severall persons.

Reason 4 Fourthly, Chap. 3. 6. and 6. 10. and 8. 5. by the sudden admiration of some new persons and occurrences.

Use 1 First, wee may here see, the eldest sonne of Wisedome giveth the double portion of excellency to this Song a­bove all others; yea, since the Holy Ghost giveth it, it is not therefore onely Canonicall Scripture, but an eminent portion of it. It were profane blasphe­mie to preferre this Song above other Songs of holy Scripture, if it were not also given by divine inspiration as well as they: to preferre the invention of Man before the wisedome of God were sacrilegious madnesse. And although none of Gods ten proper names in He­brew be once mentioned in this Song, yet that impeacheth not the authority of this booke more then it doth of Hester, where no name of God is mentioned at all. Besides, this booke is full of such names of God as sute more with the ar­guments; as, Chap. 1. 7, 8, 9. and 5. 10. Welbeloved, Brother, Shep­heard, O thou whom my soule loveth, the chiefest of ten thousand.

[Page 12] Use 2 Secondly, this must exhort us to a more studious reading and meditating of this booke, as of a most excellent porti­on of holy Writ.

Use 3 Thirdly, this shewes us, that as this Scripture is Canonicall, so the Pen-man of it is a Canonicall Saint in Heaven; for hee must needs be so, according to that (not of Peters successor, as the Papists would have it, but) of S. Peter himselfe: 2. Pet. 1. 21. Holy men of God spake as they were moved by the Holy Ghost: so that hee must needs be a Saint by S. Peters confession; and not he onely, but Christ himselfe saith, Luk. 13. 28. All the Prophets are in the kingdome of God. Now, all the Prophets came not neere this Prophet; and there was no Scripture but it was penned by a Propheticall and Apostolicall spirit; and though Solomon did fall, yet 2. Sam. 7. 14, 15. If he commit Iniquitie, I will chasten him with the rod of Men, &c. verse 15. But my mercy shall not depart from him, as I took it from Saul. If some say, By this it was meant that God would not take a­way his kingdome; to this it is answered, he did take it away, but hee would not deale with him as he dealt with Saul: so then this telleth us Solomon is a Saint in Hea­ven.

[Page 13] [ Which is Solomons.] The text verse 1. Solomon the penner of it, but a wiser then Solomon indited it: The Holy Ghost maketh choice of his Instruments, according to the use he had to put them to; to set forth the estate of his Church by the choycest treasures of nature: Hee useth Solomons spirit, which 1. King. 4. 29, 30. was as large as the sand of the Sea shore. Deut. 34. 1.—4. And as God led Moses to the top of mount Pisgah, to behold all the places and situations of Israel: So he lifted up Solomons spirit to the moun­taine of Activitie, (that I may so speake,) where onely all times to come are pre­sent, to behold the estate of the Church throughout the present, and all after ages.

This is to teach us, as it was said be­fore, Use 1. that Solomon is a canonized Saint, else hee had not beene a Pen-man of Ca­nonicall Scripture, canonized, not by Pe­ters pretended successors, who have shamefully erred in this kinde; but by 2. Pet. 1. 21. Peter himselfe, yea by a greater then Peter or Solomon, even Luk. 13. 28. Christ Jesus: That promise 2. Sam. 7. 14, 15. reacheth further then to preferre Solomon before Saul in reser­ving the kingdome to his posterity, which [Page 14] he tooke from Saul; for even from So­lomons posteritie the kingdome was cut off in Jechoniah: 2. Sam. 7. 12, 13, 14. The promise therefore of mercy to Solomon above Saul reach­eth to the bestowing of an heavenly kingdome upon him. Besides, in that place two blessings are promised,

1 First, Adoption, I will be his father, &c.

2 Secondly, Establishment in Gods house and kingdome: so that if the latter promise should not evince his perseve­rance, yet the former doth.

Use 2 Secondly, this is to stirre us up to the reading and meditation of this booke, the more for the Penmans sake.

The 2. 3. & 4. verses sing and shew forth the estate of the Church in Solomons time. Verse 5. the estate of the Church as well in Solomons time as in Rehoboams: The verses following to the ninth, the estate of the Church in all the time of Rehoboam.

In the Church of Solomons time foure passages are chiefly observable. Solomons time four things.

1 First, Solomons choyce of heavenly wisedome, by which chiefly wee enjoy sweet and familiar fellowship with [Page 15] God, Pro. 8. 34. 35. 1 King 3. 5. to 10. This is expres­sed, verse 2.

2 Secondly, the sweet savour and fame of Solomons gifts and graces, verse 3. to the winning of the love and admiration of the sonnes of men.

3 Thirdly, the drawing and gathering of all Israel to the Kings chambers, verse 4. the Courts of Solomons Temple: or his care to bring on his people to the publick worship of God, and their respect of him in regard thereof.

4 Fourthly, the fall and deformity of the Church, by Idolatrous worship, and toleration thereof in many; verse 5. and yet the keeping of the native beautie of the Church in many others.

[ verse 2. Let him kisse me with the kisses of his mouth, &c.] It is a prayer of the Church, or (which is all one) some chiefe member of it, for a pledge of Christs sweet and familiar acquaintance, and love, and fel­lowship with her: Kisses are pledges and incentives of love. Pro. 24. 26. Men shall kisse his lips that answereth upright words. This is the effect of upright Answers, men kisse his lips; but God kissing a mans lips, is the cause of mans answering upright [Page 16] words; his breathing into our mouths a right answer, maketh us speake accor­dingly: as, on the contrary, when one an­swers perversly, unjustly, erroneously, Satan then hath kissed them with his kisses, hee hath sitten as a 1. Kings 22. 23, 24. lying spirit in their mouths.

[ The kisses of his mouth,] which is more then the kisses of his lips; the one is a silent gesture of love, the other implieth also amiable speeches, when Christ

1 First, by the voice of his word, or

2 Secondly, by the breath of his spirit, doth either

1 First, put wisedome or grace into our hearts, Psal. 119. 98.—100. or

2 Secondly, speake peace or comfort to our soules.

Isa. 57. 19. I create the fruit of the lips, peace, peace, &c. Solomons wisedome is the grace of God, as wickednesse is folly; Pro. 17. The be­ginning of this wisedome is the feare of God, Eccles. 12. 13. the end of it is the keeping of Gods Com­mandements: This wisedome whoso findes, findes Christ, Pro. 8. 22. 35. the wisedome of the Father, in whom God is well pleased with us, Math. 3. 17. and in whom hee (as it were) kisseth us; This wisedome doth not onely [Page 17] enable us to walke godlily to our salvati­on, but likewise fits us to goe in and out before our families, before our people, and so enlarges us to all duties of our cal­lings: And to walke in the wayes of this wisedome, brings peace to our soules, and to those that live under us: Pro. 3. 17. All her paths are peace.

For thy love is better then wine.] The favour of God in giving wisedome, and thereby peace to a mans selfe and others depending on him, is more worth then wine, (that is) then whatsoever makes the heart of man Psal. 104▪ 15. & 4. 6, 7. glad. This prayer was powred out by Solomon, the chiefest member of the Church in this time, Pro. 3. 13.—15. and 31. 6, 7. when he prayed for wisedome, 1 King. 3. 5, 9, 11. and pre­ferred it before long life, Jud. 9. 13. riches, victory over his enemies, &c.

Or else this whole verse may expresse the desire of the Church to Solomon, 2. Chron. 1. 7, 10. 11. that he would expresse his love to her by his divine sentences, Pro. 16. 10. Eccles. 12. 9. and bookes, and songs, which are better then their civill peace, 1 King 4. 25. then the sitting under their own Vine and Fig-tree.

Because of the savour of thy good oynt­ments.] Verse 3. Good oyntments are the gifts [Page 18] and graces of Gods spirit, Ioh. 2. 27. But the anoyn­ting which ye have reccived of him, &c. so called, because they heale a broken heart as Luk. 10. 34. oyle: the oyle of Gods grace heales the bruises of the soule.

Secondly, Isay 61. 3. as oyle doth make the face to shine, Psa. 104. 15. so do they.

Thirdly, Eccle. 8. 1. Ex. 10. 23.—31. as by the holy oyles all the vessels of the Tabernacle were consecra­ted; so by these graces all the vessels of mercy are consecrated to God.

Fourthly, by the oyntment were a­noynted to their offices 1 Sam. 16. 3. & 10. 1. Kings, Exod. 40. 13, 15. Priests, 1 Kings 19. 16. and some Prophets; Act. 1. 8. & 2. 4, 7. so by these graces are wee annointed to God our Father in Christ, Rev. 1. 6. Kings, Priests and Prophets. Savour is the manifestation of these graces, as oyntments are manifested by their savour. Ioh. 12. 3.

Thy name is as an oyntment powred forth:] Verse 3. that is, precious, sweet, and fa­mously renowned; therefore doe the Vir­gins love thee. The Virgins in this song are such as Christ hath not yet espoused to himselfe, Can. 8. 8. nor spoken for in way of marriage; Can. 6. 8. such as carnall Jewes, or the Gentiles.

Love thee:] Verse 3.

[Page 19] That is, First, honourably esteeme thee.

Secondly, affect thy sight and fellow­ship.

Thirdly, seeke after thee. 1 King. 28. & 4. 31, 34. & 5. 7. & 10. 1. 7, 8, 9. This was fulfilled in Solomon: His owne people reverenced him, even all of them; his name was famous in all nations round a­bout him: all the Kings sent to him, and of all people some came to heare his wisedome. 1 King. 10. 1, 2. The Queen of Sheba com­meth from the uttermost parts of the earth to heare it, and counteth his people happy under it: 1 King. 5. 7. Hiram King of Tyre blessed God for his wisedome.

Draw me.] Verse 4. It may well be the speech of Solomon to Christ, praying that Christ would draw him to the Father, neere unto him in holy duties, and pro­mising to bring all the people to runne with him after God: Or it may be the speech of the Church to Solomon, de­siring him to draw them together, by publicke edicts and proclamations, to the solemne duties of Gods worship, and promising to come freely, to run toge­ther willingly in the times of such assem­blies; which was done. 2. Chro. 2. 2, 3.

[Page 20] [ The King hath brought mee into his chambers:] Verse 4. That is, into those bride-chambers, where Christ famili­arly converseth with them; which were three:

First, the Tabernacle of Gibeon.

Secondly, the Arke at Jerusalem.

Thirdly, the Temple.

Into these 2. Chro. 1. 2.—6. 1. King. 8. 5.—14.—63. Solomon brought the whole congregation of Israel to solemne sacrifices.

The words following in this verse, shew a threefold respect which the peo­ple beare to Solomon:

First, they rejoyced in him.

Secondly, they remember his love better then wine.

Thirdly, the upright love him.

Their rejoycing in him, is recorded 1. King. 8. 66.: their remembrance of his love more then wine, is there also implied; for, de­parting from the meeting with such glad hearts, they afterward remembred the comfort thereof, as more blessed then the peaceable living under their owne Vine and Fig-tree: The love of the up­right to him continued all his time, even when his wives, and hollow-hearted sub­jects [Page 21] flattered him, and enticed him to toleration of Idolatrie.

But consider further, that Solomon, when hee is here set forth as the desire, praise and blessednesse of all his people, hee is then a type of Christ, greater then Solomon; whose heavenly fellowship and instruction the Church desires above wine: Verse 2. whose graces are excellent and procuring him love and renowne, of whom the Church prayeth to be drawn, and who leadeth us to fellowship with God in holy worship; whom therefore the people rejoyce in, and remember his love above wine: the upright love him.

Use 1 This, first, doth shew us the happy estate of a Church or Common-wealth, when men of place labour not for preferments or worldly profits, for honour or long life, but for wise and understanding hearts, that may goe in and out before the people in their callings; when they desire to be kissed with the kisses of Gods mouth, that he would breath into them such graces as bee needfull for their places.

Use 2 Secondly, this sheweth what procures [Page 22] a Magistrate love and reputation; when, being enriched with Gods graces, as sweet oyntments, hee manifesteth the sweet savour thereof in all his admini­strations. If any man desires a good name, if any man desires love and respect, this is the way to get it; Fill your hearts with the good gifts and graces of God: let Gods grace shew forth it self in your speeches, in your answers, in your practi­ces; this oyntment will bee stronger to get a good name, then any other noysom thing to hinder it: The Virgins will love you, for they rejoyce at your faith; Heb. 11. 2. and by faith our elders were well reported of. By these Solomon got a good name all the world over.

Use 3 Thirdly, this is to teach a Magistrate to draw on the people to holy duties, by all meanes he can, by his proclamations, lawes, and examples.

Use 4 Fourthly, to shew that the greatest comfort of subjects, and the strongest love to knit them in all hearty affections to their Prince, is his forwardnesse in drawing them on, and leading them an end to the holy duties of Gods worship.

Draw mee, Verse 4. and I will runne after thee.] [Page 23] If Solomon once be drawne, all the peo­ple will come after rejoycing, when they shall see the Magistrate come.

Use 5 Fifthly, to shew us a signe of a true spouse of Christ; such a one preferreth fellowship with him above all things, Verse 2. de­lighting in his company, in his ordinan­ces: Thus did Paul, Phil. 3. 7, 8. I count all things losse and drosse for Christ: So David, Ps. 73. 25▪ Whom have I in Heaven but thee?

I am blacke, Text ver. 5. to 9. yet comely, &c.]

In these verses is described the estate of the Church.

First, of Israel and Judah, in the last dayes of Solomon, Verse 5. and then of Reho­boam.

Secondly, of Judah alone. Verse 6.

Thirdly, of Israel alone after the A­postacy of the ten tribes. Ver. 7, 8▪

Fourthly, of Judah alone, in respect of his civill condition under the service of the King of Egypt. Verse 9.

I am black, Verse 5. &c.] The Church is set forth by a double adjunction, the one contrary to the other; I am black, yet comely; and both these by compari­son:

First, Blacke. black, as the tents of Kedar.

[Page 24] Secondly, comely, as the curtains or hangings of Solomon.

First, black, by the fall of Solomon 1. King. 11. 4. 9..

Secondly, by the folly of Rehoboam 1. King. 12. 14, 15..

Thirdly,

1. By Profanenesse.

2. By Schisme.

3. By Apostacy.

4. By the Rebellion of the ten tribes 1. King. 12. 16, 18, 19. Comely.. Yet comely,]

First, by the present purity of Gods ordinances in the Temple. Psal. 48. 1, 2.

Secondly, the constancy of the up­right in cleaving to God, 2 Chron. 13. 10.—12. to the King, to the house of God, and David; the which was done in profession by whole. Judah and Benjamin, and the Israelites inhabi­ting in the Cities of Judah, but in truth, by the upright. 1. King. 12. 17, 20, 23..

Yee Daughters of Jerusalem, &c.] Children of the Church are called Daughters rather then Sons, as being pre­red as a pure Virgin for Christ their hus­band. 2 Cor. 11. 2..

As the tents of Kedar, &c.] That is, of the Arabians, who were called Sce­nith, or Nomede, for that they wandred up and downe, feeding their flocks in [Page 25] tents, which they made of Goats haire; a course stuffe of it selfe, and, being wea­ther-beaten, the more homely and black: Hereto the Prophet alludeth when hee calleth the Church of Israel Ezek. 23. 4. Aholah, and Jerusalem Aholibah, my tent in her: for she was then as the curtains of Solomon.

It was Davids griefe Psal. 120. 5. that he was long conversant in the tents of Kedar: the Church was now like to these tents,

First, in their blacknesse, which re­sembled their adversity.

Secondly, in that shee now lived a­mong the enemies of her peace, the sons of her mother being angry with her.

Thirdly, in that black and sad de­fection which layd the foundation of the after Captivity, when the Church wan­dred to Babel; her tent being removed as the curtains of Solomon, or, hangings; having the name from the coupling to­gether, Horten­sis Flavius. Joseph. Ant. 8. 2. Josephus saith, that Solomons hals were hung with hangings of Babilo­nian tapestrie in their courses of suits, and the wall of Marble underneath most cu­riously wrought with rich Imagerie: It seemeth also, each hanging inwardly more rich then other. Such was the [Page 26] estate of the Church in time of publicke defection, pure and richly graced in the upright members, whom the better one inwardly knew, the more gracious they appeared.

Looke not upon mee, Verse 6. because I am black, &c.]

This Verse hath two parts: Two parts▪

First, an admonition of the Church of Judah to the daughters of Jerusalem, not to despise her, nor alienate them­selves from her in regard of her black­nesse; or, as it is in the Hebrew, Because I am shee that am black.

Secondly, a rendring a three-fold Reason:

First, of her blacknesse.

Secondly, of their not despising her for it.

A third Reason is▪

First, from the highest cause of her affliction, The Sunne hath looked upon mee.

Secondly, from the instrumentall cause, The anger of her mothers chil­dren against her.

Thirdly, for the meritorious cause, which shee acknowledgeth was wholly [Page 27] in her selfe; her not keeping well her own vineyard, aggravated by the divers degrees, though they made her the keeper of the vineyards.

Looke not upon me:] Verse 6. that is

First, with a scorching eye, Sun-burn­ing me, making me still more blacke by your disdaine and separation; as the Sun is said to looke upon, that is, with a scorching eye.

Secondly, with a piercing eye, as the Vultures do, whereof Job speaketh, Iob 28. 7. using the same word here used of the Sunne, which spieth out what hee may fasten upon, any corruption or carrion.

The Sunne:] Verse 6. that is, God Ps. 84. 11▪ hath look­ed upon me with a scorching eye, in dis­pleasure; for hee was angry with Solo­mon. 1 King. 11. 9. & 12. 24. It came not by chance, or civill causes in politie, but by divine pro­curement; and therefore the daughters of Jerusalem, to make such an use of it as not to alienate themselves the more from God by it: That which commeth from God should draw us neerer to God; Hee did it to set us more Kings in the Com­mon-wealth, as Solomon had more Gods in the Church.

[Page 28] The sonnes of my mother were angry with mee,] Verse 6. That is, the ten tribes were offen­ded: 1. King. 12. 16. yea this anger of the tribes was ex­cessive, when it brake forth into such ex­tremity; and therefore they rather to be reproved, then the Church disdai­ned.

They made me the keeper of the Vines:]

First, God 1. Chro. 28. 4.—6.

Secondly, all the tribes 2. Sam. 5. 3.

Of the Vines,] that is, of all the Chur­ches Psal. 80. 8.

But mine owne Vineyard have I not kept:] Isa 5. 1. that is, Matth. 21. 33. not the Churches of Ju­dah and Jerusalem, Idolatry and Super­stition creeping in.

No not the Vines of mine own house, my wives Psal. 128▪ 3. from falling to Idolatry, and seducing my selfe to toleration of it.

Tell me, Verse 7. oh thou, &c.] This verse con­taineth,

First, a Prayer of the faithfull disper­sed throughout the ten tribes, and com­manded by Jeroboam to goe no more to worship at Jerusalem, but to goe to Dan and Bethel, desiring to know whither to resort to finde Christ feeding his sheepe Joh. 10. 27, 28. that heare his voyce.

[Page 29] Secondly, a Reason to prevent her turning aside to superstitious worship, by following such teachers as will not bee subordinate to Christ, depending upon his direction; but companions with him, usurping to prescribe with like authority as himselfe in his worship 1. King. 12. 28.—31.

If you know not.] This verfe contai­neth Christ's answer: Verse 8. where observe

First, a Compellation, Oh thou fairest amongst women.

Secondly, a Supposition, If thou know­est not; as if he should say, it is much thou shouldest not know.

Thirdly, a Direction to follow in this case.

First, the footsteps of the true sheepe of Christ, who went up all to Jerusalem 2. Chro. 11. 13, 14, 16..

Secondly, the tents of the Shepheards, the lawfull Priests, who were there also; 2. Chro. 13. 10, 11. there they feed the kids and young ones, who else might in time grow ram­mish and ranke with superstitious and bad ministers.

I have compared thee.] Verse 9. Here the civill estate of the Church of Judah is descri­bed; for after that the recourse of the faithfull Priests and Levites had strength­ned [Page 30] the hand of Rehoboam, 2 Chro. 11. 17. & 12. 1, 2. hee fell away, and most of Israel with him: wherefore God sent Pharaoh Shishak (for all the Kings of Egypt were called Pharaohs) to subdue them to his service. 2 Chr. 12. 2, 8, 9. ver. 8, 9. So then the Church of Judah is here set forth,

First, by her service to Pharaoh, as if, like horses, they drew in Pharaohs triumphant Chariot 2 Chro. 12. 8.. Josephus saith, this Shishak was Sefesteris, of whom Herodotus speakes; yea of him saith Diodorus Siculus, that hee caused Kings as horses to draw in his Chariots.

Secondly, by her acceptance to God in this service; I have compared thee to the company of my horses; and so in the He­brew, because they had submitted them­selves under Gods just hands 2 Chron. 12, 6. 12.. If Solo­mon had spoken of any of his Wives or Concubines, it had beene a monstrous and absurd comparison to liken them to Coach-horses: Also because this is a marriage-song, hee setteth downe ex­presly no dismall thing to interrupt bride-chamber joy, but vaileth the ser­vice under this magnificent comparison darkly.

[Page 31] Use 1 This shewes us what it is that makes the Church blacke, wherein the defor­mity of it stands, in the fall and sins of the people, and of the Princes, in declining to Idolatry in their folly, schismes, and rents from their mother; profanenesse, a­postacy, and rebellion in the Church and Common-wealth: These doe darken the fairest Churches.

If Solomon shall set up other Gods, God will set up forraine Princes in his kingdome: If hee and his people will serve other Gods, God will cause his Princes to draw in forraine Princes Cha­riots: If we be at unity with other gods, God will be at enmity with us.

Use 2 Secondly, this doth shew us there may bee a true comely Church in the middest of such deformities, yet the true Church of God in the greatest dark­nesse is alwayes comely: It is not the sins of Princes and people that can take away the Churches comelinesse; they may bring blacknesse upon her, like to the tents of Kedar: but draw these curtaines aside, and you shall finde that Gods Church is comely, like to the curtaines of Solomon. Run we not therefore from the Church [Page 32] because of her blacknesse, but runne to her, and embrace her in her most sad defections.

Use 3 Thirdly, to teach the children of the Church not to separate from the Church for corruption sake; not to looke onely at her corruptions, but to see her comli­nesse also; and not adde affliction to the afflicted: Much lesse are we to think they in Bohemia, and in the Palatinate, are no Churches, for that they are now sunne-burnt: The sunne, even God, hath look­ed upon them; and it is not their mo­thers children, but the bastards of the Romane Harlot have beene angry with her. Let us not then look at them with a Vultures eye, as though wee would be­hold nothing but corruption and carrion; nor, with a scorching eye, make them more blacke; but with a childe-like eye, to pity them for their calamity and blacknesse which is befallen them.

Use 4 Fourthly, observe that the calamities of the Church spring not out of the dust, but it is God that causeth darknesse upon the Church; yea, to speake reverently, it is he that lookes at her with a scorch­ing eye; he searcheth her sins, and, finding [Page 33] them out, doth blast her that she is tann'd and sun-burnt: If then it be Gods hand, let us pity the Church so much the more, and strive with God to renew the light of his countenance upon her.

Use 5 Fifthly, it was a sinne in them to be angry with the Church, as some of the separation are, and doe depart from us; and it is not a little sinne and fault in us to despise other Churches in distresse. What and if some cast off England, shall we reject it because some of the sonnes of her mother doe so? How much lesse then when the sonnes, not of a mother but of a harlot, hates the Churches be­yond the seas? shall wee then reject the Church? God forbid.

Use 6 Sixthly, this teacheth us concerning Solomon, that

First, he repented of his fall, acknow­ledged his being wanting of keeping his owne Vine; and

Secondly, hee wrote this song after his fall and repentance; else, if hee had foretold his fall, and repentance before it was done, it might seem like the Jesuites popish repentance, who confesse to their Priests their sin before they commit it: [Page 34] But he penned it after his fall, to assure us the more of his salvation, which some make doubt of.

Use 7 Seventhly, this shewes us such soules are the fairest and most beautifull in Christs eyes (as not resting in the com­mandements of governments touching matter of Religion, but) doe seeke for the true Church and pure worship of God, and follow it, though with neglect of their 2 Chro. 13. 14. 16. suburbs and possessions. Christ calleth those the fairest among women who here enquire after him, and sell Mat. 19. 21, 27. Luke 18. 22, 28. Mar. 10. 21, 28. all to follow him: so these that want means of salvation at home are desirous to seeke after them, and where they finde them, there they goe; and part with any thing to enjoy the purity of Gods worship and ordinances; these in Gods account are the worthiest Christians.

Use 8 Eighthly, here is shewed two marks of the true Chruch of God; doe any doubt whether God be God or Baal, and doe halt betweene two opinions, 1 Kin. 18. 21. not knowing whether to joyne with Rome or England? Verse 8. Goe then out by the foot­steps of the flocks; where the faithfull hearing Christs voice resort, and will not [Page 35] heare any voyce but Christs, follow those: now times are such (blessed be God) as every one may finde out where the Church is; but in the case of black­nesse and darknesse, enquire then

First, for such as will heare no voyce but Christs, and follow then the foot­steps of the flocke: see where they feed, there joyne your selves.

Secondly, where you finde faithfull ministers Priests, as Aarons sonnes, and Levites anointed with heavenly graces: Thither carry your kids, there plant your families to bee fed under such shep­heards.

Use 9 Lastly, wee may see here when the Church neglects Gods service, Verse 9. God gives her up to the service of forraine Princes, to draw as horses in Pharaoh chariots: And yet being humbled for this, God will have mercy on her, and so dispose of it, that her service shall not be base, for God will make them to draw his yoke, though they draw it in the yoke of forraine Princes, as Rehobo­am and his people did 2 Chro. 12. 2, 4, 8, 9.

Thy cheeks are comely with rowes of jewels,] Ver. 10. to end. the estate of the Church is here [Page 36] described, as it was in the dayes of A­bijam, in these words, Thy cheeks are come­ly with Jewels, and as it was in the dayes of Asa, both in the same words, and in the words following to the end of the eleventh verse.

Thy cheeks,] that is the outward face of the Church are comely with rowes of Jewels; that is with keeping their right place, and order, and manner of Gods owne ordinances.

This Abijam proclaimeth himselfe to all the house of Israel; 2 Chro. 13. 10, 11, 12. But as for us (saith he) the Lord is our God, wee have not for saken him, the Priests which minister unto the Lord are the sonnes of Aaron; and the Levites wait upon that businesse, and they burne unto the Lord every morning and every evening burnt sacrifices and sweet incense: the Shew bread also they set in order upon the pure table.

It was not so with the House of Israel, * though Abijahs heart was not so up­right as Davids; Ver. 8, 9. 1 King. 15. 3. yet the outward face of the Church, her cheeks (as it were) were comely with the orderly keeping and observing the ordinances of God: yea and comely also was the face of the [Page 37] Church, looking up to God in distresse, 2 Chro. 13. 12, 18. which moved him to deliver you from Jeroboam.

Thy necke with chaines of Gold.] Ver. 10.

Chaines of gold are wholsome lawes, binding like chaines, to keep the worship of God and true Religion pure as gold; such Lawes are called chaines: Ps. 149. 8. This was done in the dayes of Asa, when hee removed the Altars of the strange gods, pulling downe the high places, breaking the Images, and cutting downe the groves; commanded Judah to seeke the Lord God of their fathers, and the people willingly submitted themselves 2 Chro. 14. 2, 3, 4, 5. & 15. 12.—15. to enter into a covenant or law, that upon paine of death all the people should seeke the Lord onely.

Wee will make thee.] Ver. 11. This sheweth the forwardnesse of the people to joyne with Asa in reforming Religion, and adorning the Church, as is recorded 2 Chro. 15. 10,—16.

Borders of gold:] That is the borders of the kingdome, Ver. 11. pure as gold by clen­sing and putting away all the Idols out of all quarters of Judah, yea and of Benja­min also, and mount Ephraim, the very skirts, and frontiers, and borders of the kingdome 2 Chro. 15. 8..

[Page 38] [ Studs of silver,] Ver. 11. In works of gold, are such eminent knobs as adorne the works with variety of colours, and metall, and workmanship: Pro. 15. 11.

Such like eminent works which did a­dorn Asahs reformation of the Church, e­ven to the very borders were these three. 3. Things.

First, his renewing of the Altars of the Lord before the Porch. 2 Chro 15. 8.

Secondly, the deposing of his mother, from her Regency for her Idolatrie sake, and defacing her Idoll. 2 Chro. 15. 16.

Thirdly, the consecrating, and bring­ing into Gods house, his fathers and his owne dedicated Vessels of gold and silver. 2 Chro 15. 18.

While the King sitteth at his table,] Ver. 12. That is, whiles Jehosaphat sits at rest and peace, refreshing himselfe at home, 2 Chro. 17. 15. God establishing his kingdome in his hand, and giving him riches and honours in a­bundance.

My spikenard,] Ver. 12. An ointment of all others most precious, Plin. lib. 11. ca. 12. Idem ibid. of all other spi­ces spikenard is of greatest estimation: This the Apostle John calleth very costly, wherewith our Saviour Christ was annointed by Mary.

[Page 39] By spikenard is here meant the preach­ing of the word, 2 Cor. 2. 16. which is of all savours the most precious, even the savour of life unto life.

When Jehosaphat was established in rest and peace, he sent forth the Priests and Levites, to carrie the sweet sa­vour of the word throughout all the ci­ties of Judah. 2 Chro. 17. 8, 9.

A bundle of Myrrhe,] Ver. 13. Myrrhe is an odoriferous tree, Plin. lib. 12. ca. 16. that sweateth out a sweete gumme called Stacte, which is preferred before all others.

This gumme is also called from the tree Myrrhe, his smell is strong and fra­grant, and fit to preserve from putre­faction; and it is of much use in embal­ming, and God himselfe recounteth it amongst the principall spices. Exod. 30. 23.

Betweene my breasts,] Ver. 13. The breasts are those that give milke; 1 Pet. 2. 2. The sincere milke of the word to the Churches children, to wit, the Priests and Levites: These when Jehosaphat sent forth to give milk to the cities of Judah, hee sent with them a company of Noble men, Religi­ous Princes, who added the more autho­rity to the Priests and Levites, and are [Page 40] therefore themselves said to teach in the cities of Judah 2 Chro. 17. 7.. Thus these Princes were as a bundle of Myrrhe amongst the Priests and the Levites, to decide all controversies amongst the people, both in matters concerning God and the King; to preserve the people, and one another free from corruption in all mat­ters, whether of Religion or civil Justice. 2 Chro. 19. 5.—12. Yea, and Jehoshaphat himselfe repre­senting Christ the Churches wellbelo­ved upon earth, he rested in the bosome of the Church as a bundle of Myrrhe, sweet, and strongly preserving the peo­ple from corruption: from Beersheba to mount Ephraim hee went about, throughout all the people to bring them backe againe to the purity of Gods wor­ship. 2 Chro. 19. 3, 4.

As a cluster of Camphire.] Ver. 14. Camphire is a shrub for smell like unto Spikenard, wasting the obstruction of the spleene, and by the very smell of it making men vegestiores, and firmiores, more lively and more strong; Plin. lib. 21. ca. 18. yea, and available also a­gainst the biteing of serpents: such was Christ to his Church, when the chil­dren of Moab, 2 Chron 20. 12. and Ammon, and mount [Page 41] Seir gathered themselves together a­gainst the children of Israel in Engedi, for by the ministry of Jehaziel, he made Jehosaphat and his people,

First, 2 Chron. 20. 14, 15, 16.—20. more strong in faith, to rest on God and his word.

Secondly, more lively and heartily to praise God: verse 21. 22, 23, 24. yea, and hee saved them from their enemies, themselves not stri­king a stroke; though their enemies the breed of the old Serpent put them be­fore in great feare. verse 3.—12.

Behold thou art faire my love, Ver. 15. behold thou art faire:] The doubling of the words expresseth the superlative degree, by an usuall Hebraisme, faire, faire, that is, very faire; which sheweth the estate of the Church in Hezekiahs time, who returned and set the Priests and Levites in their courses, restored their burnt sa­crifices and oblations, sanctified the Priests, 2 Chron. 29. & 30. & 31. ver. 1, 2. called all the people to the Passe­over, prayed for their healing, tooke a­way all the Images, groves, and high places.

[ Thou hast Doves eyes:] Ver. 15. That is, chast and loathing uncleanesse, Plin. lib. 10. cap. 34. as Pliny re­ports the Doves to be. Hezekiah loa­thed [Page 42] even the monuments of Idolatrie, even the brazen Serpent, (though some­times Gods ordinance,) when once the people went a whoring after it: So by this means, abuses crept into the Church, in the dayes of Joram, 2 King. 18. 4. Uzziah, Jotham, Ahaz, are not recorded till they come to be cleansed, lest the joy of the marriage song should be darkened by the mention of so sad occurrences; whence also it is, that the abuses that crept in after the death of Hezekiah, in the dayes of Ma­nasseth and Ammon, are not mentioned till their cleansing came, recorded in the dayes of Josiah.

Behold thou art faire my beloved, Ver. 16. yea pleasant, also our bed is greene:] This is the estate of the Church in the dayes of good Josiah, who reformed it to the like estate of purity and beauty as in the daies of Hezekiah, yea, in this hee exceeded him, in taking away the high places which Salomon had built for his wives Idols, 2 King. 23. 13. as also some other corruptions of Ahaz, ver. 12. and besides, hee made all the people to worship the Lord onely, and to serve him. 2 Chro. 34. 32, 33.

[ Yea pleasant,] It being more then [Page 43] faire, 2 Chr. 34 1.—7. so young a man to worke so great a worke of reformation.

Our bed is greene,] The house of God was the temple, the bed in the house were the ordinances of God, wherein God was wont familiarly to embrace his spouse, and she him.

These in Josiahs time flourished in greatest purity, 2 Chro. 35. 18. so that there was no Passeover like unto his.

Our bed is greene,] It is an allusion to the spring time, when the worship of God began to flourish againe, after a winter time of myrie and dirtie pollu­tions.

The beames of our house are Cedar, Ver. 17. and our Rafters, or Walls, or Galleries of Firre,] These words set out the beauty of the Church, 2 Chr. 34. 8.—14. in regard of the repaires of the Temple made by Josiah.

The use is to observe the severall beauties and ornaments of the Church, which are,

Use 1 First, to enjoy each ordinance of God in his ranke and place: It is as if the cheekes, or open face of the Church were decked with rowes of jewels. Jeroboam made Priests of the basest of [Page 44] the people; and such defect or corrupti­on of Gods ordinances, is a blemish con­spicuous in the face of the Church.

Use 2 Secondly, good Kings ought to put upon their people wholesome Lawes, and strait blinding to the purity of Reli­gion and the worship of God: It is no impeachment to their Christian liberty as Anabaptists dote, but an ornament to their beautie, making their neckes comely as with chaines of gold: It was the commandement of Asa 2 Chro. 15. 13. Whosoever would not seeke the Lord God of Israel, should be put to death. 2 Chro. 34. 33. And Josiah tooke away all the abominations out of all the Countries that pertained to the Children of Israel, and made all that were present to serve, even to serve the Lord their God.

Use 3 Thirdly, people to be ready to binde themselves by solemne covenant and oath to keepe such Lawes, and to assist their Princes in cleansing their uttermost borders and corners of the kingdome from Superstition and Idolatrie; and it is no impeachment of Christian liberty to bow to Christian Lawes: yea, it is the beauty of a Christian Church to weare those chaines, those Lawes, which [Page 45] were made for the good of the Church, and it was their profanesse and rebellion that say, Psa. 2. 3. Let us breake their bands asun­der, and cast away their cords from us.

Use 4 Fourthly, Princes to send forth savou­ry and gracious Ministers into all quar­ters of their dominions, that all their people may taste and feele how sweet the preaching of the word is: This is the ornament of a Church, when Christian Princes so provide, that all places may be furnished with preaching Ministers; this is to open a box of Spikenard that the smell thereof may flow forth, but to leave them relished with the dregs of Superstition, this is a blemish.

Use 5 Fifthly, to see that the nobles and Ma­gistrates countenance Priests and Levites, Ver. 13. and by their authority to give the free passage to the word, and to prevent dis­sturbances which else might be offered to Ministers in their Churches, yea all Magistrates to prevent corruptions in matters, whether of Religion or Civill Justice, is as if a bundle of Myrrhe should lodge in the breasts of the Church.

Use 6 Sixthly, the Lord Jesus to refresh and strengthen the hearts and spirits of his [Page 46] people in publicke calamities, and to save them from the malignity and venome thereof, he is then as a cluster of Cam­phire to the Church in the vineyards of Engedi, as he was to Jehosaphat and his people 2 Chto. 20. 12. when they knew not what to doe. Christ is an ornament, and encoura­geth both Priest, Prophet and Prince, to sing a Psalm of Thanks-giving: Verse 22. And sup­pose enemies should be as a cluster in the border of the Church, how easie a thing is it for God to strengthen, and be as a clu­ster of Camphire, to strengthen & encou­rage them against these biting Serpents.

Use 7 Seventhly, not to foster and tolerate inveterate corruptions, though received from worthy Ancestors, but to hate all abuses in Gods worship, even the very monuments of Idolatrie, and to take them away, 2 King. 18. 4. as Hezekiah did the brazen Serpent, and to set each ordinance of God in his place: the Church then is ve­ry faire, she hath Doves eyes.

Use 8 Eighthly, young Princes to begin be­times to lift up their hearts to redresse a­buses in the Church, to imitate the best of their predecessors; yea, and to go be­yond them, as Josiah did, and to restore [Page 47] Gods worship to her native beauty and integrity: It is a faire, yea, a pleasant thing to behold this forwardnesse in any, much more in young Princes.

Use 9 Ninthly, to enjoy the worship of God, purged from all Superstition, Idola­trie, and from all devices of men; it is as if a bed were greene, fresh, flourishing and fruitfull: In such worship Christ de­lights to reveale and communicate him­selfe familiarly with his people, and lo­veth not to come into a harlots bed, dec­ked with the laces of tapestrie of Egypt. Pro. 7. 16.

Use 10 Tenthly, suppose the Church againe and againe be laid wast, so that in stead of Camphire is Masse and Idolatrie, it is an easie thing with God to send a Josiah, to roote out such Superstitions, that though abuses crept into the Church for three or foure Princes lives, yet God can cleanse and reforme her, as he did in Jo­siahs time: God lookes not at the cor­ruptions of his Church, thereby to loath her, but to heale her, and thereby to glo­rifie his grace in her recoverie, rather then his holinesse in the discovery of her pollutions.

The bed is here mentioned in the [Page 48] spring of her flourishing, when it began to wax greene, not in the winter season of her dirtie pollutions; and before, the chast eyes of the Dove recorded, abhor­ring uncleannesse, not the eyes full of a­dultery, bringing spirituall pollutions in­to the Church: 2 Pet. 2. 14. when there is any Su­perstitious worship, there it is overspread with winter, but when it is purged, then is the bed greene; when Gods ordinances are kept pure, there Christ delighteth to be.

Use 4 Eleventhly, it is an ornament of the Church to restore her with beames of Cedar, and her walls, or galleries with Firre: Cedar is famous for durablenesse, enduring even to eternity, Plin. lib. 13. cap. 5. 16, 41. saith Pliny: Firre is acceptable for his sweetnesse, and while hee groweth, for his heighth, straightnesse and perpetuall greennesse: Solomons house or Temple was of old a lively type, partly

First, of the humane body of Christ, the Temple of the deity. Ioh. 2. 19, 21.

Secondly, of the mysticall body of Christ, Col. 2. 9. his Church or congregation, 1 Cor. 3. 16. 1 Cor. 3. 16. & 6. 19. Christs humane body never decayeth, and therefore needeth no re­pairing; [Page 49] pairing; His mysticall body the Church, if it fall into decay through corruption of doctrine or worship, it may be most fitly repaired,

First, by laying in the walls of the Church such solid and eternall truths of God, as may hold up the walls of the building.

Thus Luther restored the Church by laying this beame of Cedar, Luther. the doctrine of free justification by Christ.

Secondly, by setting up such worship and workes for the people to walke in, as are truely sweet and amiable in Gods sight, springing from fresh and greene sincerity, growing up to the heavens; these are like galleries of firre, whereas vowes of perfection, and workes of su­pererogation, and all other reliques and ragges of Poperie, are no better then rot­ten and moth-eaten wood, fit fewell for the fire.

THe estate of the Church from Jo­siahs repaire of the Temple, (in the last verse of the last chapter) is described here,

First, before the captivity, verse 1. 2. under the last dayes of Iosiah, 2 Kin. 23. 30, 34. and 24. 6, 17. Iehohahaz, Iehojakim, Iehojachin and Zedechiah.

Secondly, in the captivity,

1. At home, the remnant, verse 3.

2. Abroad, in Babylon, verse 4.—7.

Thirdly, in the end, after the captivity, where is described,

1. Her calling out of captivity, to re­turne and worship in Jerusalem, verse 8.—13.

Secondly, her estate at Jerusalem till the dayes of the Maccabees, verse 14. —17.

I am the rose,] The rose is first, lovely for beauty.

Secondly, sweet for smell, comforting both heart and braine.

Thirdly, wholesome for use and me­dicinable.

[Page 53] Of Sharon,] 1 Chro. 5. 16, 17. & 27. 29. Sharon was a fruitfull field lying under Bashan, where the heards were wont to feed, Esay 33. 9. & 35. 2. excellent for fatnesse and fruitfulnesse.

And the lilly,] Matth. 6. 28, 29. The lilly is first fragrant,

Secondly faire, yet of the vallies, where the heards use to feed, 1 Chr. 27. 29. as in Sharon.

These words then set forth the Chur­ches complaint of that time, as some In­terpreters of chiefe worth have concei­ved it; though the words may as fitly be uttered by Christ himselfe, to set forth both his owne disposition and the Chur­ches estate.

The first, Hee was then the rose of the field, the lilly of the vallies, to shew, that when the Church despised him, to converse with her in the Temple, and the worship there celebrated:

Chap. 1. ver. 16, 17 Ezek. 9. 3. & 10. 4, 9. & 11. 23. 16. Hee was now ready to leave his Temple, and to be a Sanctuary to his Church abroad.

Secondly, Christ is here described ac­cording to the estate of the Church of that time, which wanted culture, orde­ring and dressing, thornes and bryars growing up in the Church, and not wee­ded [Page 54] out: 2 Sam. 23. 6. The wicked are as thornes and bryars, Mic. 7. 4. and store of them growing up in the Church.

When the Church is as a garden in­closed, Cant. 4. 12. then bryars and thorns are wee­ded out; but neither Magistrate nor Mi­nister did his duty in removing offences in those dayes: Matth. 6. 28, 29. so lillies of the field are taken for lillies neglected, which neither take care for themselves, Verse 2. 3. nor others take care for them.

Thirdly, As the rose of the field, or lillies of the vallies, or lilly amongst the thornes, is continually,

First, subject to be prickt and rent with thornes.

Secondly, trodden underfoot by the heards of beasts, so the Church was then subject,

1. To be vexed with the wicked growing up with her.

2. To be trodden under foot by the beasts of the field, the Babilonians, the Egyptians.

2 Chro. 35. 22, 23, 24. Josiah, how sweet a Roe! how faire a lilly! yet how untimely trodden down by Necho: The other Kings were placed, displaced, 2 Chron. 36. 17. imprisoned, and the whole [Page 55] kingdome with them, at the pleasure of the Babylonians and Egyptians: and in the end, the whole Church laid wast by the Babylonians.

Againe, Christ is the rose and lilly, as being,

First, sweet with the savour of his graces.

Secondly, beautifull.

Thirdly, medicinable.

When the Church is corrupt in it selfe, it is yet faire and sweet in Christ; Col. 3. 3. In him our life is hid in our worst ta­king: He being white as a lilly by the pu­rity of his righteousnesse, we likewise are white as lillies in him cloathed with his righteousnesse.

As the Apple tree among the trees of the wood, Verse 3. so is my beloved among the sonnes, I sate mee downe under his shadow with great delight, and his fruit was sweet to my taste.] A tree first, not tall as the Cedar of Le­banon, not strong as the Oakes of Ba­shan; but a tree of middle stature, imply­ing an inferiour Magistrate, not so high and mighty as the Monarchs of the world, yet such whose shadow yeelds,

First, refreshing to a man wandring [Page 56] and fainting in a wilde forrest.

Secondly, whose fruit is sweet and comfortable, such was Christ to his Church, dispensing himselfe in; Gedaliah, whom 2 Kin. 25. 22. Nebuchadnezzar made gover­nour over the remnant of the people that were left in the land.

First, under him, as under a shadow, they were fearelesse and safe 2 Kin. 25 23.—25.: But after he was cut down, they were driven from under his shadow, and durst stay no lon­ger in their own countrey, which was left as a wilde forrest verse 26..

Secondly, they gathered,

First, much sweet summer fruit Ier. 40, 10.—12..

Secondly, much good Instruction and direction from Ieremiah and Baruch Ier. 40. 6 & 43. 6., who both lived with him.

Wine cellar,] Heb. Verse 4. House of wine; not so fitly termed banquetting house, which Solomon expresseth by another name Eccles. 7. 2.. A wine Cellar is a low vault, under the ground, darke, cold, raw and gloomy; yet replenished with vessels of liquor, which refresheth and inlargeth the heart, and openeth the mouth.

This house, to the Church, was Baby­lon, whither God brought his people [Page 57] into captivity, which at first view seemed dolefull and heavy, but afterward yeel­ded to them many sweet tastes, yea deep draughts of Gods favour: Gods Spirit coming upon men, makes them seeme as full of new wine Acts 2. 13.. It refresheth and enlargeth the heart, and openeth the mouth,

First, to the praise of God.

Secondly, to the edification of his Church; such a spirit God poured upon Daniel, Ezekiel, Shadrach and his fel­lowes Dan. 1. 19, 20. in the captivity.

And his Banner over mee was love.]

Banner.

First, for an ensigne of defence to the Church.

Secondly, for a flagge of defiance to their enemies: how lovingly and glori­ously (as with a banner of love displaied) did God defend the three children and Dan. 3. 25 Daniel himselfe Dan. 6. 22..

How did God offer defiance to Idola­try in the three children. Dan. 5. 16.—18. & 6. 10.

Stay me with flaggons and comfort mee with apples, Verse 5. for I am sicke of love.] I, the Church is here faint and sicke, and ready to swoone, for desire of further fellow­ship [Page 58] with Christ, and for her own helpe desireth,

First, Flaggons of wine to stay her.

Secondly, Apples to comfort her; as indeed apples doe comfort the heart and stomacke, prevents swooning, and re­straines poyson Fernelius a Physici­an.: Thus Daniel, through abundance of Revelations was faint and sicke, and desirous of more cleere know­ledge of his visions, and of the Churches deliverance, and found the Dan. 8. 27. and 10.—12. verse 15.—19. Angell rea­dy to refresh and strengthen him: And the other members of the Church fee­ling such sweet taste of Christs presence amongst them in the captivity, were (doubtlesse) earnestly desirous of more full enjoying him perfectly,

First, by the Ministery of the Pro­phets, as by flaggons of wine.

Secondly, by the Magistracy of Da­niel and his fellowes, Dan. 2. 48, 49. whom the King set up for inferiour Magistrates, as by ap­ples, the fruit of the Apple trees.

His left hand is under my head, Verse 6. his right hand doth embrace me.]

The words may be either a narration how it is, or a prayer that it may be; so in the orriginall, the blessings of Gods [Page 59] left hand are riches and glory, Prov. 3. 16. and of his right hand length of daies, or immor­tality: Riches and Honors God convey­eth to us by the hand of the Magistràte, immortality by the hand of Ministers.

The Church therefore desireth God in her captivity, (which thing also God granted) that,

First Princes should be the lifters up of her head, her nursing fathers & mothers.

Secondly, Prophets and Priests might deliver to her the sweet testimonies of Christs embracing love, this was done 2 King. 25. 27.—30. Dan. 2. 48, 49. by evill Merodach to Iehojakin, and by the Ministery of Daniel and Ezekiel.

The Princes allowed them great li­berty, Ier. 29. 5, 6. the Prophets dispensed heaven­ly and comfortable doctrine.

I charge you, Verse 7. O yee daughters of Ierusa­lem, by the Roes, and by the Hinds of the field, that ye stirre not up, nor awake my love till he please.] Heb. I adjure you, that is, I cause you to sweare by the Roes, and by the Hinds of the field, not by them as the persons thou art to sweare by, but by those for whose sake, and by whose meanes they are to take themselves bound as by a solemne oath (not to stirre [Page 60] up or awake my love) that is, not to pro­voke Christ to exercise his Church by any change of their estate, till it shall please himselfe.

These Roes and Hinds are wilde and fearefull creatures, easily and and swiftly running away, yet otherwise willing to feed with the sheepe, such were then the Gentiles willing to converse with the Jewes, and to come towards Religion: yet if the estate of the Church should have proved more troublesome by any indiscreet or offensive carriage of the Jewes, they would soone have started backe from fellowship with them; for their sakes therefore the Church char­geth her daughters, as by an oath, not to disturb the peace of Babel, not to seeke preposterously deliverance from thence, before the time that Christ had appoin­ted, lest it turned to the disturbance of her peace; and to the Ier. 29. 4.—9. carrying away such Gentiles as were comming on to be Proselites.

Use 1 This may first let us see that notwith­standing the reformation of Religion, Christ may be pleased rather to live a­broad in the fields, then at home, where [Page 61] the people would willingly assemble: The house of God was now repaired, and the bed greene Cant. 1. 16, 17.: and the Church invites Christ to come in unto her, in it, yet hee disposeth himselfe so, as more willing to call her abroad. So wee may see, that notwithstanding the purity and simplicity of Christs worship, yet Christ is not bound to any place; if things were never so reformed, yet he might leave us, and goe into the wilde field. Rome hath long doted on Peters Chaire, and Jerusa­lem might as well have bragged of her priviledges as any other place, but Christ leaves them: Never rest we then in any outward estate, for Christ may leave us. The Palatinate hath beene as reformed as any Church for doctrine, and though they might say, their bed was greene, and their beames were of Cedar, and their rafters of Firre, yet God hath left them: for doe we thinke that if God had beene there, these things had befallen them that now are.

Use 2 Secondly, this lets us see, that though Magistrates and Ministers should both neglect their duties in ordering and dres­sing the Church, so that the wicked were [Page 62] tolerated to grow up with them; yet God keepes the spirits of his children sweet and pure, as roses and lillies in the midst of bryars and thornes: be not deceived then, for there may be Roses and lillies growing, where is nothing but bryars and thornes to scratch them: It is not straight no Church, when it is there; for Christ can see his Church, though she be there.

Use 3 Thirdly, we may here observe against the Separatist, that it is not straight no Church, that is commingled (as they speake) with notorious wicked ones: the Church may be Christs love, yea and a fragrant and pure flower in his sight and nostrils, and yet live amongst bryars and thornes.

Use 4 Fourthly, observe the state of the Church, is sometimes exposed to oppor­tunitie of treading under-foot, no wall nor hedge to fence them: It may lye open,

First, to scratching and rending of thornes.

Secondly, to treading under-foot of the wilde beasts Psal. 80. 12, 13..

Use 5 Fifthly, this serves to direct inferiour [Page 63] Magistrates, how to carry themselves towards the Church, to be as Apple­trees in a wood, wherein the Church travailing may finde,

First, shadow of protection.

Secondly, sweet fruit of loving mercy.

Use 6 Sixthly, we may here see the wonder­full power of God, and goodnesse to his Church, in turning their house of bon­dage into a house of wine, in spreading also his banner of love over them in their greatest distresses and dangers: what more dolefull times of his Church then captivity, when men would thinke God carries his Church into a dungeon, then he carries her into a wine Cellar: This may be a ground of solid comfort to us in our worst takings, for though wee be in the greatest extremity, yea, in the dee­pest dungeon of darknesse, God can su­staine and uphold us here, and refresh us with many comforts.

Use 7 Seventhly, this ought to stirre us up to more ardent and longing affections after Christ, so that as wee be ready to faint and swoone through earnest af­fections, after more full and familiar fel­lowship [Page 64] with him: It was Daniels case, he was sicke of love, so let it be with us for want of Gods presence; and pray that God would refresh us with his pre­sence, and send good Ministers and good Magistrates to be as nursing fathers to his Church. Esay 49. 23.

Use 8 Eighthly, this serves to teach, and straightly to charge the children of God, when they enjoy Gods presence and fa­vour in the Ministerie and Magistracie, sustaining and comforting them, to take heed of disturbing their peace,

1. By any indiscreet, or

2. Offensive carriage, for it is

First, a disturbance to Christ himselfe, he is stirred up and awaked, (as it were) before he please.

Secondly, the Roes and Hinds of the field, young commers on in Religion, are soone scared away by dangers and trou­bles arising against the Church; there­fore we should be carefull and take heed wee provoke not any dog to barke, for then they will be gone: Let us therefore walke wisely, and inoffensively, that none be discouraged, that Christ, who doth sustaine us, and refresh us, [Page 65] may dwell with us for ever.

The voyce of my beloved, Verse 8. to end. behold hee com­meth leaping upon the mountaines, and skip­ping upon the hills.]

In these words are described,

First, the Churches deliverance out of captivity: where is laid downe,

First, the preparation to the delive­rance in the causes of it; which were

First, the voice of the beloved.

Secondly, the comming of the belo­ved, and that swiftly,

First leaping and skipping.

Secondly, as a young Hart or Roe Ver. 8, 9..

Thirdly, his besieging Babel and over­comming it set forth in three actions:

First, standing behind the wall.

Secondly, looking out at the win­dowes.

Thirdly, shewing himselfe through the lattice Ver. 8, 9..

Secondly, the calling out of captivity:

First, Verse 10,—13. to goe out of Babylon into their owne Countrey; whereunto there are motives

First, from removall of impediments, verse 11.

Secondly, from store of opportunities, ver. 12, 13.

[Page 66] Thirdly, to worship God in publicke meetings in their own Countrey Ver. 14..

Secondly, the state of the Church returned into her owne Countrey, in regard,

First, of opposition of enemies Ver. 15., subtill and ravenous: where is set forth,

First, their nature; they are foxes, little foxes.

Secondly, the harme they doe; they spoile the vines.

Thirdly, there take us the foxes.

Secondly, of their communion with Christs outward enemies, and inward abuses restrained, partly, more plentifull and intire.

First, My beloved is mine, and I am his.

Secondly, Ver. 16. Feedeth amongst the Lillies.

Secondly, interrupted, and yet by turnes Christ often and speedily, visiting and succouring them, and that to the time of the comming of Christ, and the abolishing of the shadowes of the cere­moniall Law Ver. 17..

The voyce of my beloved.] Verse 8. This was the report of Cyrus comming to besiege [Page 67] Babel, and his mustering together of many Nations to that service; which ru­mour was discerned, by the faithfull, to be the accomplishment of the prophecies given them before, of deliverance by Cyrus Esay 44. 28. & 45. 1. And therefore the Church hea­ring this rumour, suddenly acknowled­geth in it the promise and voyce of Christ Ier. 50. 42, 43,—46.: and so it was no lesse gratefull to them, then dolefull and dreadfull to the Babylonians.

He commeth leaping upon the mountaines.

My beloved is like a Roe, Verse 9. or a young Hart; behold he standeth behind our wall, he looketh forth at the window, shewing himselfe through the lattice.]

These words expresse the great expe­dition and speed which Cyrus made in his journey against Babel, all the Nations lying in the way,

First, either of themselves setting open their gates to him, as weary of the Baby­lonian yoke.

Secondly, or speedily surprised and subdued.

Hee standeth behinde the wall,] Laying siege to the wals of Babylon.

He looketh forth at the windowes:] That [Page 68] is, hee giveth some glimps of hope, of further enlargement to the Church.

He sheweth himselfe through the lattice.] As in the originall, any place burned through in the siege of Babel, Cyrus di­verting the course of Euphrates another way, which before came through the midst of the City, burning up the reeds, and drying up the water passages, hee shewed himselfe through the place, and entered the City Ier, 30. 31, 32..

My beloved spake and said to me, Ver. 10. Rise up my love, my faire one, and come away:] That is, Cyrus made open proclamation for my departure out of Babel, and returne into into mine owne countrey Ezra 2. 1.—4.. Though Cyrus was an heathen, and knew not Christ the beloved, Esay 45. 4, 5. yet the Church in Cyrus saw the hand and voyce of Christ, using Cyrus as an instrument for delive­rance; whence Ezra saith, Ezr. 1. 7. the Lord stirred up the spirit of Cyrus.

For loe the winter is past, Ver. 11. the raine is over and gone.]

That is, first, partly it was now spring time of the yeare, the winter and raine were now over, which else might have hindered travaile.

[Page 69] Secondly, the metaphoricall winter of Babels captivity, and all the stormes of it were blowne over; whence it is, the Caldean word is here used to signifie this winter, not the common Hebrew word.

The flowers appeare on the earth, Ver. 12. the time of the singing of birdes is come, and the voyce of the turtle is heard in our land:]

Which, with the words following, is,

First, partly a description of the spring time, which invited them to this journey.

Secondly, partly a setting before them of such conveniences, which, like to the spring time, might invite them to this journey.

The flowers appeare on the earth:] That is, even they of the people of the Coun­tries amongst whom they sojourned; they both,

First, praised God for their delive­rance Ps. 126. 1.—3..

Secondly, furnished them with gold and silver, and other usefull things for their journey Ezr. 1. 4. 6.—8..

The time of the singing of birds is come:] To wit, that the Priests and Levites [Page 70] should now sing and praise God in their owne Countries; which they thought unseasonable to do in a strange land Psa. 137. 3, 4..

The voyce of the turtle is heard in our land.] That is, of Christ the faithfull spouse of his Church, who is mourning in Judea, because he findeth not his Mate (the Church) there. Ver. 13.

The fig-tree putteth forth her greene figs, and the vines with the tender grape give a good smell,] That is, the chiefe of the Fathers and Elders of the people, they shew themselves forward to counte­nance the journey, and to prepare for it.

Arise my love, my faire one, and come away.] Being twice repeated Ver. 10, 13., it ar­gueth the people were slacke to leave their states, which they had planted themselves in at Babel; and therefore stood in need of calling on againe and againe.

O my dove, Ver. 14. that art in the clefts of the rocke, in the secret place of the stayers, let me see thy countenance, let me heare thy voyce, for sweet is thy voice, and thy countenance comely.

[Page 71] O my dove.] That is, my chaste, inno­cent and faire spouse.

That art in the clefts of the rocke, in the secret place of the stayers,] That now dost worship me in holes and corners.

Let me see thy countenance, let me heare thy voyce:] Let mee see thee assembled into the face of a Church, in my Sanctu­ary, let me there heare thee calling upon mee, singing praise to mee, speaking my word.

For sweet is thy voyce, and thy counte­nance comely.]

First, the voyce of the Church, at one and the same time,

First, rejoycing in Gods wonderfull mercy.

Secondly, weeping and bewailing, partly,

First, their owne unworthinesse.

Secondly, the decayes of the Church, in regard of former times Psa. 14. 6. 1,—3. with Ier. 50. 4, 5. & Ezra 3. 11.—13. Ver. 15..

Take us the foxes, the little foxes that spoile the vines, for our vines have tender grapes.] That is, restraine (the foxes, the little foxes) the enemies of the Church, of greater or lesser power; Ezra 4. 2.—4. & 5. 3. Neh. 4. 1.—3. Hest. 3. 8, 9. such as were the Samaritans. These spoiled the [Page 72] vines, Ezr. 4. 4, 5, 23, 24. hindered the proceeding of the building of the Temple, and the peace of the Church. And therefore Tobiah said truely of himselfe and his fellowes, that they, as foxes, going upon the weake foundation of the walls of Jerusalem, might easily demolish the same Neh. 4. 3: Yet these foxes in the end were taken and re­strained, First, partly by the Edict of Darius Ezra 6. 11.—13.: Secondly, partly by the hang­ing of Haman and his sons, and the de­struction of some other of the Jewes enemies Heb. 7. 10. & 9. 14.—16 Ver. 16..

My beloved is mine and I am his.] The Church enjoyeth familiar and comfor­table Communion with Christ, these enemies being quelled Neh. 8..

Shee feedeth among the lillies.] That is, among pure and faire Christians, all corruptions being weeded out, both of strange wives Ezr. 10., of usury, of right of the Levites maintenance and mini­stration, Neh 13. and prophanation of the Sab­bath.

Untill the day breake, and the shadowes flee away: Ver. 17. turne my beloved, and be thou like a Roe or a young Hart, upon the mountaines of Bether.

[Page 73] Turne my beloved.] That is, returne often to visit and succour me.

As a Roe, or a young Hart upon the mountaines of Bether.] That is, swiftly and speedily, 2 Sam. 2. 29. Bether being neere to them on the other side Jordan; as who should say, Though thou sometime turne from us, yet be not farre, but ready ever and anon to returne and succour us.

Untill the day breake, and the shadowes flee away.] That is, till Christ come, and the Ceremoniall shadowes vanish.

Use 1 First, this teacheth us that in all the instruments of the Churches delive­rance, we should see and discerne Christ speaking and working in them: See here the Church lookes not at Cyrus so much, but at Christ in him. Doe they heare a rumour of a deliverance? It is the voyce of Christ, and it must needs be a strong voyce which Christ is the author of. The wisest Daniel, Shadrach, Meshach and Abednego, they say it is Christ, and all the rest yeeld; and the Church sees Christ come skipping: Doth it see Cyrus about the wals? She sees Christ there. Doth she see Cyrus shewing himselfe through the lattice? She sees Christ there. Doth she [Page 74] see when he is possessed there, and makes proclamation to them to goe up againe to Jerusalem? She looks at it as Christs voyce, saying, Ver. 13. Arise my love my faire one, and come away.

So the holy Ghost teacheth, what fa­vour any doth shew to the Church, it is Christ that doth it; so take it, that if any good befall the Church, it is Christ that doth it; If any lead into captivity, Nebu­chadnezzar, or any other, it is Christ that leads her into a wine Cellar: If there be any noise or worke of deliverance, it is Christ that comes leaping and skipping: So in all the calamities, and in all the blessings that befall the Church, ascribe all to Christ: Iob 1. 21. & 42. 10. The same hand that gave, the same hand hath taken away: Psal. 12. 6, 11. God turned the captivity of Job, and God turned againe the captivity of his people. This is a wonderfull stay to Gods Church, and to every member of it; for man cannot bring it into captivity, and bring it out againe: Mans hand cannot bring hard things upon the Church, nor bring her out againe of them; for if it were in mens hands, or in Sathans, or in our own hands, it would not goe well [Page 75] with us; but being in Christs hands a­lone, it may be a stay and a comfort.

Use 2 Secondly, this teacheth us, that when the time of the Churches deliverance is come, Christ will come quickly and speedily for her deliverance, leaping and skipping as a Roe or a Hart. The winter shall not alwaies remain on the Church, no, not when she deserves a black winter. The patient abiding of the Saints shall not alwayes be forgotten. Ps. 9. 18. Suppose God leades his Church into captivity seven yeares, yea seventy yeares; yet it will not alwayes continue. This may serve to comfort us in the distresses of the Church, at home or abroad; God will not alwayes punish with reproach or de­solation, but the time will come these will be gone and flee away.

Use 3 Thirdly, this lets us see the Church profitteth by calamities; shee comes out better from them, then shee went into them: she entred and went into captivity hating God, defiled with many abomi­nations; she returnes out, My love, my faire one. The Church of God, and the members of it are more lovely in Gods sight by the hard times that passe over [Page 76] them: when this Church had beene seventy yeares in captivity, (a hard time it was, yet) they lost nothing by it▪ they kissed his Rod, Ier. 12. 7, 8. and sought God; and now hee stiles them lovely: He loathed them because they loathed him; they were now tried and purified; before they were loathsome, but are now lovely; before hated, but now loved. But see what a blessed use chastisements are of to the Church: how loathsome soever wee goe into captivity, when wee defile our selves with lusts and sins, yet when wee have beene throughly humbled with some crosses, how faire come wee out! Pro. 3. 11 My sonne despise not the chastening of the Lord, neither be weary of his correction. And why doth God say, Deut. 8. 16. He proved them to doe them good; when hee saith, my love, it is more then lovely, it is love, it is love it selfe; and faire one is more then faire? So, Ps. 119. 71. It is good for mee (saith David) that I have beene afflicted: so the Church before her affliction was loathsome, foule, hated; but now she is faire and lovely.

Thou art faire oh my love.]

Use 4 Fourthly, this lets us see, the Chur­ches [Page 77] winter: stormes shall not alwayes lie upon her, but they shall in the end blow over: Ps. 125. 3. The rod of the wicked shall not rest upon the lot of the righteous.

Use 5 Fifthly, we may see that outward com­forts are easily able to drowne in us a longing after Gods ordinances: the con­tentment that some found in captivity, made them stand in need of often calling to returne to Sion.

Use 6 Sixthly, wee may learne here that the face of the Church is not alwayes visi­ble and conspicuous in the eyes of men, but alwaies in the eyes of God; for they meet under the staires, and worship God in holes and corners. And a while after Christ saith, Why dost thou lie thus un­der the staires, and in clifts of rockes, let me see thy face, and heare thy voyce. The Church of Rome advanceth her selfe that she hath alwayes beene conspi­cuous; but this is no true signe of a true Church, for the true Church is not al­wayes conspicuous: Though Christ al­wayes sees some to meet in corners and holes, yet not alwayes in solemne assem­blies. The Dove of Christ Jesus some­times makes her rest in the rockes, and [Page 78] builds under the staires, where Christ sees her, but not publickly.

Use 7 Seventhly, see here the Church needs not Angels and Saints to mediate for her, Verse 14. her owne voyce is sweet and coun­tenance comely in Gods estimation: Ioh. 16. 26, 27. At that day yee shall aske in my name; and I say not to you that I will pray the Father for you, for the Father himself loveth you because yee have loved me. Christ tels us, hee shall have no great need to pray for us, for God himselfe loveth us, to heare our voyce, and to see us; let us then not be afraid to put forth our voyces: labour then for such a spirit as to grieve for our sinnes, and to rejoyce in Gods mercies; for God is pleased with that: hee is a true citizen of Sion, that when hee a­bounds in Gods mercies, yet hee weepes for his sins; and when he weepes for his sinnes, yet hee is thankefull for Gods mercies.

Use 8 Againe, observe, the Church shall alwayes be troubled with some enemies, Take us the foxes that spoile the vines: Verse 16. There shall be ever some Sanballat, or Tobiah, or some other to be nibbling at the Church of God: wonder not at this, [Page 79] for this will be so; but observe touching these enemies of the Church,

First, they shall deale subtilly and craftily with her.

Secondly, they may disturb and hin­der her peace and proceedings; but

Thirdly, they shall in the end be re­strained, as in Revel. 19. 20. And the beast was taken, and with him the false Prophet that wrought miracles before him, &c. These both were cast alive into a lake of fire bur­ning with brimstone. Therefore let such foxes know the time will come when Christ will either take them, and chaine them, and bind them up, as he did San­ballat, Tobiah, Shether-boznai Ezra 6. 6, 7.: or else hang them up, as hee did Haman and his sonnes. Let men then take heed that they doe not push at the Church, for God will either chaine them up, or hang them out of the way.

Use 9 Lastly, here wee may see, when the enemies of the Church are restrained or destroyed, and corruptions weeded out of it, the Church then enjoyeth sweet, and safe, and full fellowship with the Lord Jesus, and hee with her: Hee gives her pledges of his favour, and she gives [Page 80] him pledges of pure worshipping him; He feeds them with his ordinances, they him with their sacrifices. And they that would procure Christ this, let them pro­vide for weeding out of their sinnes; as usury, wicked marriages, profanations of Gods Sabbaths, &c. Such Churches shall be sweet, and much sweet solace shall they enjoy one with another, Christ with them, and they with him.

THis Chapter setteth forth the estate of the Church from after the dayes of Nehemiah, to the time of Christs so­journing here on earth, in a two-fold period:

First, under the Maccabees, ver. 1.—6.

Secondly, in John Baptist's time, verse 6.—11.

The state of the Church in the Mac­cabees time was, Verse 1. partly, full of calami­ties, as a time of darkenesse, By night I sought him; and partly sweetned with some more comfortable issue.

This calamity is set forth,

First, By resemblance to night, By night I sought him.

Secondly, By the absence of Christ, whom she sought in vaine: Verse 2.

First, In her bed, verse 1.

Secondly, In the streets of the City, verse 2.

Thirdly, Amongst the watchmen, ver. 3.

[Page 84] The comfortable issue of her seeking Christ is set forth,

First, By her finding of him, verse 4.

Secondly, By her holding of him, ver. 4.

Thirdly, By her bringing of him into her mothers house, verse 4.

Fourthly, By her charge to the daughters of Jerusalem, to walk circumspectly, that this estate be not interrupted, verse 5.

By night:] Verse 1. that is, in time of darknesse, and publicke calamity; when Antiochus Epiphanes, the little horne waxed excee­ding great, wasted the pleasant land, cast some of the host and starres of heaven to the ground; when hee tooke away the daily sacrifice, and trode downe the Sanctuary, Dan. 8. 9.—12. and cast downe the truth to the ground; when he robbed the Tem­ple, murthered the people, spoiled the City, made lawes for profaning the Sab­bath, for offering Swines flesh, for neg­lecting Circumcision, when he set up the Statues of Jupiter Olympias, the abomi­nation of desolation in the holy place, when he burnt the bookes of the Law, and made it death to have a Testament; when he brake downe the Altar and set up another, when hee put women to [Page 85] death who had caused children to be cir­cumcised, and hanged children upon the neckes of their mothers, 1 Mac. 1. 23. to the end.

In my bed:] Not in my bed of ease and sloth, (as some take it) for what ease could the Church take in the night time of calamity? Chap 1. 16. & 3. 7. but in my bed, that is, in the place and duties of Gods worship, the Temple and the ordinances.

I sought him whom my soule loveth.] I desired and endeavoured to have fel­lowship with Christ, but I found him not, the Sanctuary being polluted and the daily sacrifice taken away, and profane Idols set up in the place.

In the streets of the City:] Verse 2. that is, in the open assemblies of the faithfull, in the Synagogues, in the cities of Judea and Jerusalem; but behold there Altars e­rected to Idols, and incense burned, and the books of the Law cast into the fire 1 Mac. 1. 57.—59.: Yea, behold the citizens of Jerusalem all fled and gone 1 Mac. 1. 40.: and the rest went in procession to Bacchus 2 Mac. 6. 7..

The watch-men that goe about the citie:] Verse 3. To wit the Levites, who answered her with silence; but a little after she found [Page 86] succour at Modin, for the Priests, Mat­tathias and his sonnes, Judas, Jonathan, and Simon, and the rest that went about to repaire the ruines of the Church and Common-wealth; to these the faithfull Church repairing, 1 Mac. 2. 42, 43. and finding delive­rance and comfort, by Judas especially, or rather by Christ in him 1 Mac. 3. 6,—8., Shee left him not till shee had brought him into the Temple, where she soone after clean­sed the Sanctuary, and restored the puri­ty of Gods worship, and offered sacrifice according to the Law, so that she found great comfort and joy in the duties of Gods worship 1 Mac. 4. 42, 46.. Thus againe found they Christ in a typicall Saviour, held him by faith, and, with courage and zeale, brought him into the Temple and Sanctuary, the house and chamber of her mother; that is, of the former Church of Israel, or of the Catholike Church, for the Church of the former ages is the mother of the latter; or the whole Church is the mother of each part in usuall phrase of Hebrew speech: The Temple is the house of both, the San­ctuary is the chamber of her that bare her.

[Page 87] I charge you, Verse 5. O yee daughters of Jerusa­lem, by the Roes and by the Hinds of the field, that ye stirre not up, nor awake my love till he please.

I charge you, &c.] See the same words opened, Chap. 2. 7. The Church char­geth all her daughters, all her members, to take heed, lest by their undiscreet dea­ling, or any wicked practise, they stirre up the neighbour Princes of Syria and Egypt; not to disturbe the peace of the Church, and to provoke Christ againe to leave them desolate; which though Jason and Menelaus and Alcimus broke 2 Mac. 14. 14., yet they prevailed not so farre, but Christ was still found in the Temple of the faithfull till his comming in the flesh.

Who is this that commeth out of the wil­dernesse lake pillars of smoake, Verse 6. perfumed with mirrhe and frankincense, with all powders of the merchant?

Who is this that commeth out of the wil­dernesse.] This is a description of John Baptist, and of the Church gathered by his Ministery in the wildernesse: which is set forth,

First, by the admiration and inquisi­tivenesse of the old Synagogue after him [Page 88] and his baptisme: Who is this that com­meth, or ariseth, &c. which was fulfil­led Ioh. 1. 19: To whom the Jewes sent Priests and Levites to aske him, Luk. 3. 15. Who art thou? and all men mused whether he were not the Christ.

Secondly, by the place of his arising, and the Church with him in the wilder­nesse Luke 3. 2.—4..

Thirdly, Mar. 1. 3, 4 by the manner of arising, like pillars of smoake, which

First, ariseth from fire, as the Church arose from zeale and fervencie of Johns ministery.

Secondly, ascendeth on high, as the propagation of this Church did, even to Jerusalem Mat. 3. 5, 6..

Thirdly, fils the countrey, as the Church did with rumour and increase of it Mat. 3. 5, 6..

Fourthly, by the excellent fragrancie and sweetnesse of the graces thereof per­fumed Chap. 1. 13., preserving from putrefaction: such was the powerfull zeale of John and his ministery, strongly fragrant as Myrrhe, and preserving his hearers from pharisaicall hypocricy; Mat. 3. 7.—10. Frankincense is of like strong fragrancy, and of chiefe use [Page 89] in making of the holy incense Exod. 30 34.; by which prayer was signified Psa. 141 2., to intimate the fragrancy and fervency of his pray­ers, who taught all his disciples to pray Luk▪ 11. 1..

With all powders of the merchant.] to wit, perfumed with the sweet graces of God, Luk. 1. 15. filled with the holy Ghost a­bove all Prophets, yea above all that were borne of women Mat. 11. 9, 11.; whence also he seasoned all sorts of his hearers with graces and directions fit for their severall callings Luk. 3. 10.—14..

Fifthly, by the doctrine of John, who expresly preached the Lord Jesus mani­fested in the flesh.

Behold his bed which is Solomons, Verse 7. three-score valiant men are about it, of the valiant of Israel.

Behold his bed which is Solomons.] this doctrine the Church of that time recei­ved and beleeved: In which doctrine, that first Church first discerned and be­leeved,

First, the Temple of Christs body; for the bed Chap. 1. 16. & 3. 1. was taken, as also it is here, for the Temple, which was the type of Christs body Ioh. 2. 19, 20..

Now, this as John pointed Iohn 1. 29, 30., Behold the [Page 90] lambe of God; as here it is said, Behold his bed. This Temple it is the Temple of Solomon, of Christ; in him the God-head dwelleth bodily. Col. 2. 9.

Secondly, the guard of Angels atten­ding it, Ioh. 1. 51. to prevent the feare of Herods en­mity and others. Mat. 2. 13. 19.

Thirdly, the maker of his humanity, verse 9. King Solomon made himselfe a Couch, the word may be translated Coach or Couch: this latter I rather take, partly for the Etymologe of Apirion, fol. 38. to be fruitfull as the brides bed is, and partly for agreement with the former word Bed, ver. 7.

No earthly father, but Christ by his owne Spirit made his owne body, and his owne bed in his mothers wombe Luk. 1. 35..

Fourthly, the matter of it, the wood of Lebanon, for the Virgin Mary dwelt in Na­zareth of Galile at the foot of Lebanon.

As Solomons Temple, the type of Christs body, was made of the wood of Lebanon, Hos. 1. the Cedar which is free from corruption; so was the body of Christ sound from seeing corruption Psal. 16. 10..

Fifthly, the ornaments of it, which were

[Page 91] First, partly his offices:

1. Priestly, as pillars of silver abiding the fire of Gods wrath, and pure as sil­ver tried in the fire. Heb. 7. 26.

2. Propheticall, delivering us a word precious as gold, even as fine gold Psal. 19. 10..

3. Kingly, whence it is said, ver. 10. The covering of it of purple, the royall or­nament of Kings.

Secondly, partly, the affection where­in he undertooke and executed these of­fices, Verse 10. love of the daughters of Jerusa­lem, ver. 10. All these John declareth Ioh. 3. 29. to the end.

Secondly, hee exhorteth and stirreth up the faithfull to behold,

First, Christ Ioh. 1. 29.—end..

Secondly, Ver. 11. The ornaments wherewith his mother crowned him in the day of his espou­sals. The day of his espousals was the day when God the Father contracted him with the Church Mat. 3. 17.; whence after hee is called the Bridegroome Ioh. 3. 29., and John the Bridegroomes friend, his Disciples the children of the Bride-chamber: And the Church henceforward in this booke is called the Spouse, not before. The crowne wherewith his mother crowned him, is the testimony of Christs sove­raignty, [Page 92] which John and the faithfull gave him Ioh. 1. 33, 34, 35, 49. & 3. 29.—36..

First of the estate of the Church under the Maccabees.

Use 1 First, this doth teach us with what in­tent wee are to come before God in the publicke assemblies, namely, to seeke Christ the love of our soules; not to shew our fine garments, wantonly to gaze at beauties; not to satisfie the Law or friends, for fashions sake; but to seeke Christ instructing us in temptations: Some come to catch something from Christ to entrap him, &c. but it is our duty to come unto him, as a Spouse to her husband, for seed; so we must come to Christ, that hee may cast the seeds of grace into our soules, that we may bring forth fruit unto him.

Use 2 Secondly, this lets us see the change­able estate of the Church; shee that re­joyced in the presence and fellowship of Christ, and could say, Cant. 2. 16. My beloved is mine, and I am his, now seekes him every where, and with much difficulty and an­guish Verse 1, 2, 3.. And so it is oft with every true member of the Church, as wee may see it was with David Psal. 119 24, 25. & 30. 6, 7, 8.: so it is now with [Page 93] our brethren beyond the seas, whom you might have commended a yeare or two agoe, and have found Christ there; but now he is gone, she seekes him but findes him not: See the Church of God sometime enjoyes all the ordinances of God, sometimes none; so a Christian soule sometimes hath Christs left hand under her head, Cant. 2. 6. and his right hand to embrace her, soone after she findes him not so: Wee must not condemne the Church for this; for they that are tender­ly beloved of Christ may sometimes seeke him and not finde him.

Use 3 Thirdly, this may comfort such as seeke Christ in all his ordinances: they shall either finde him in them; or, after the use of them, in some unexpected or extraordinary helpe. The Church here that found not Christ in the Temple, nor in the assemblies and recourse of Christi­an people, nor in conference with the Priests, found him soone after in an un­expected and extraordinary helpe, even Judas Maccabeus, verse 4. for indeed it was extraordinary for the tribe of Levi to take up the sword and scepter, which indeed belonged to Judah: so you see [Page 94] when ordinary meanes faile, God will be found in extraordinary: Whosoever then would finde Christ, and seeke him every where, they shall surely finde him either in his ordinances, or out of them.

Use 4 Fourthly, this lets us see the affectio­nate cleaving of such to Christ, as have long sought him and not found him till at last: such lay hold on him, and will not let him goe, verse 4. which is one Reason why Christ sometimes hides himselfe from us, that wee might seeke him the more diligently, and, having found him, cleave to him more stedfast­ly; and this God lookes for at the hands of his.

Use 5 Fifthly, this doth exhort Christians that live among bad neighbours to walk the more circumspectly, as the daughters of Jerusalem are here charged upon oath to doe, ver. 5. being between the Syrians and Egyptians. It is a charge given by the Church to her daughters, to take heed they stirre not up her love, nor a­wake Christ till he please.

Two Reasons are given for it▪

First, It may provoke Christ of bring another estate upon the Church [Page 95] which will not bee good for it.

Secondly, in regard of fearefull Chri­stians, for they will start away; many are willing to come into the Church, but if the profession of Christ be trouble­some and hot, they will not abide it: therefore this charge is needfull that we may walke holily, that Christ be not stirred up, nor these fearefull Christians discouraged. See this handled, Chap. 2. verse 7.

Thus farre the first part, in the time of the Maccabees: Now Secondly of the estate of the Church in John Baptist's time.

Use 1 This is first to shew us, that God can raise up a Church even in the wilder­nesse, Verse 6. to the admiration of observers: and so hee can raise up our neighbour Chur­ches, now brought to a wildernesse. This may comfort us in regard of them; for though they be now desolate, yet we may hope a time will come when they shall rise againe.

Use 2 Secondly, see here is a part of the duty of ancient Christians, not to maligne the graces of God in those that come after them, but to admire them Verse 6., Who is it [Page 96] that commeth out of the wildernesse like pil­lars of smoake, perfumed with Myrrhe and Frankincense, &c.

Use 3 Thirdly, this shewes what gifts and graces are most requisite in a Minister, and doe most adorne him, even zeale in his Ministery, and fervency in prayer, and all sorts of sweet graces to season and direct all sorts of his people in their severall callings, Verse 6. as John did Luke 3. 10.—14., when the people came and said, What shall we doe? He answered and said, He that hath two coats, let him impart to him that hath none, &c. So John was perfumed with graces for all men: for men must not come into the Ministery with judgement and learning alone, for these may come from nature; but they must come perfumed with gra­ces, to keepe themselves and others from putrefaction; yea, they must labour for those graces which will give a strong sent to save themselves and others.

Use 4 Fourthly, this shewes us the manhood and Godhead of Christ; Christs hu­mane nature is the Temple, or bed wherein the Godhead resteth bodily, and the Godhead made this Temple or bed for himselfe, Verse 7, 9. no earthly father for him.

[Page 97] Use 5 Fifthly, see here the protection and gardiance the Angels give to Christ, Psal. 91. 11, 12. and in him to the Church and all his mem­bers, Psal. 34. 7. verse 7, 8.

Use 6 Sixthly, 2 Kin. 6. 16, 17. wee may here see in Christ whatsoever is behoovefull for all our salvations. Heb. 1. 14. In regard of his Priestly of­fice hee is pure as silver, Rev. 5. 11. & 7. 11. to cleanse our impurity, and to abide the fire: In regard of his Propheticall office hee is precious as gold, to enrich our poverty: In regard of his Royall and Kingly of­fice he is glorious as purple, Verse 10. and cloathed with it, to advance our basenesse: His heart, or middest, is even paved with love of us: His heart is an hearth (for so the word signifieth) whereon the fire of his love towards us burneth continually; let us then love the Lord Jesus againe, and receive the seeds and fruits of his grace, and then shall we see his heart flaming with love to us: and then whatsoever befals, bloudshed, warre, captivity, &c. all comes from love; his whole heart is paved with love.

Use 7 Seventhly, let us take up our thoughts and meditations about Christ; let us goe forth and behold him; let his [Page 98] abundant graces fill our empty soules.

Use 8 Eighthly, if thou beest a daughter of Sion, thou art contracted to Christ; and know it by this, Dost thou read his let­ters? art thou delighted with them? and dost thou rejoyce to speake to him again by prayer? If thou dost, it may be the joy of thy heart, for thy estate is good.

Use 9 Lastly, this doth exhort us all to give up our selves as spouses to Christ, and that with all gladnesse of heart, since he is affected to us, who yet hath nothing from us but debts and beggery: and they that doe give themselves up to Christ, need not feare wanting comfort; for no spouses shall finde such comfort as they. Shall he be glad to have us, a company of beggars; yea, as I may say, a company of deaths? and was it the gladnesse of his heart to be espoused to us, which was when his Father contracted him to us, and shall we think it a day of deading to set our feet into Christs bed? Al the mer­chants cannot set forth our excellency, when he shall pay all our debts, and adorn us with all his graces; therefore let us go forth, and bring him home to us, we shall then finde him comfortable to us in the day of espousals.

THis Chapter describes the estate of the Church in her periods:

First, in Christs time, under his Ministe­ry, verse 1.—6.

Secondly, after his ascension, under the Apostles, verse 7.—11.

Thirdly, after their departure, during the first ten persecutions, verse 12.—16.

The Church in Christs time is com­mended and described,

First, by her beauty in generall, Behold, thou art faire my love, behold, thou art faire.

Secondly, the beauty of her severall parts, at that time most conspicuous, as

First, Of her eyes, verse 1.

Secondly, Of her haire, verse 1.

Thirdly, Of her teeth, verse 2.

Fourthly, Of her lips, verse 3.

Fifthly, Of her temples, verse 3.

Sixthly, Of her necke, verse 4.

Seventhly, Of her breasts, verse 5.

[Page 102] Secondly, the death of Christ falling out in her time, verse 6.

Behold thou art faire:] faire twice re­peated implies, by an usuall Hebraisme, that shee was very faire: and beloved twice repeated, argues her eminent beau­ty was very conspicuous; such was the estate of the Church gathered by his Mi­nistery and flocking after him.

First, it was faire and beautifull, part­ly in her flocking after him Mat. 4. 25..

Secondly, leaving all to follow him, Mat. 19. 19 27. hanging upon his mouth, and won­dring at the gracious words and deeds comming from him. Luk. 19. 48. & 9. 43.

Secondly, In his both,

First, Ioh. 3. 29 presence with her, as her light.

Secondly, Ioh. 12. 35 decking of her by his Mi­nistery.

This beauty of the Church was well knowne, yet ought to have beene better observed:

First of all, by the children of wise­dome Mat. 11. 19..

Secondly, of all the Ioh. 12. 20, 21. Greekes, even strangers Ioh. 12. 19. of the Pharisees and Elders.

Thou hast Doves eyes within thy lockes:] Doves (as before Cha. 1. 15.) are noted,

[Page 103] First, for their chastenesse.

Secondly, loathing of uncleannesse: but there is with all in their eyes,

1. Cleannesse.

2. Simplicity.

This implies that the Church at that time

First, saw more clearely sundry truths about Christ then the Fathers had done Luk. 10. 23, 24., or the present Governours Ioh. 9. 39..

Secondly, was of a simple and inno­cent looke and demeanour Mat. 10. 16..

Thirdly, Ioh. 1. 47. looked with a chaste eye, after Christ alone Ioh. 6. 68.

Fourthly, loathed the uncleannesse of Pharisaicall superstitions Mat. 15. 1, 2..

Within thy lockes.] For their know­ledge, though cleere in many things, yet perceived not sundry plaine points: as,

First, the death and resurrection of Christ Luk. 18. 32, 33, 34..

Secondly, the leaven of the Phari­sees Mar. 8. 15.

As the eye within lockes of haire is hindred from discerning things lying o­pen before it. Luk. 12. 1

Thy haire as a flocke of Goats that appeare from mount Gilead. Mat. 16 6.]

[Page 104] Haire, though it hang long upon the head, yet it may in time either,

First, fall of it selfe.

Secondly, be cut off: so were the common Christians of that time (as it were) haire,

1. For multitude.

2. Hanging on Christ the head.

3. Falling many of them from him:

First, either of themselves Ioh. 6. 66., Or

Secondly, cut off by the practises of the Mat. 27. 20. Priests: Ioh. 12. 42, 43. hence it was that Jesus durst not commit himselfe to them Ioh. 2. 23.—25..

As a flocke of Goats,] which are wont,

First, to assemble themselves in com­panies; so did the people gather after Christ.

Secondly, to be without a shepheard, as this people were Mat. 9. 36..

Thirdly, to feed a farre off, and that somewhat dangerously, upon Rocks.

So that people came from farre to heare Christ Mar. 8. 3, and were in danger for feeding on him Ioh. 9. 22..

Thy teeth are like a flocke of sheepe that are even shorne, Verse 2. which came up from the washing: whereof every one beare twins, and none is barren among them.]

[Page 105] The sheepe whereto these teeth are likened, are set forth,

First, by their even-shornenesse.

Secondly, by their cleannesse, com­ming up from the washing.

Thirdly, by their fruitfulnesse, Every one bringeth forth twins, none barren.

First, even set, none gaping out.

Secondly, white and cleane.

Thirdly, each answering to his fellow in the other jaw, none wanting, as it is a praise to the teeth to be. The teeth are such as chew the meat, and prepare it for the rest of the body; such in that Church were the Apostles, whom our Saviour calls a little flocke Luk. 12. 32.: they were all,

First, even set, and even shorne, none bursting out beyond his fellowes: Peters supremacy stretched not beyond the rest of the Apostles Mat. 16. 19. com­pared with Ioh. 20. 23 & Mat. 18 18..

The teeth of innocent sheepe are even set: They that have tushes longer then the other teeth are hurtfull and ravenous beasts, Mat. 20. 20, 25. as Dogs, Bears, Lions, &c. Ten of the Apostles disdained the motion of supremacy. Mar. 10. 40, 42.

Secondly, Luk. 22. 24, 25. came up from Johns bap­tisme, and therefore when Judas fell a­away, [Page 106] they must needs supply his place out of the number of such as had conti­nued with them from Johns baptisme. Act. 1. 21. 22.

Secondly, they were sutable each one to his fellow, and therefore the seventy were sent out by couples Luk. 10. 1..

But especially they were fruitfull in bringing home many lambs to Christ; & hence the seventy returned with joy to Christ Luk. 10. 17, 18.; and Sathan is said to fall downe from heaven before them like lightning.

Thy lips are like a thread of Scarlet, Verse 3. and thy speech is comely: thy temples are like a piece of a pomegranate within thy lockes.

Thy lips are like a thread of Scarlet, and thy speech is comely.] Both signifying the delivery or utterance of the Doctrine of the Church at that time, which was

First, as a thread slender (tenui filo,) not plump or swelling with humane elo­quence, but savouring of Fisher-like te­nuitie and simplicitie.

Secondly, as a thread of Scarlet; for as Scarlet or Purple is a princely and royall weare, so their Doctrine was,

First, touching the kingdom of heaven Mat. 10. 7..

Secondly, though tender, yet deeply dyed in graine with royall Majesty and [Page 107] authority of the Spirit of God.

Thy temples are like a piece of a Pome­granate within thy lockes.] Temples of the head are they by which the whole body watcheth or resteth; they are such therefore as watch over the body, and for it. The Pomegranate was of much use in the old Tabernacle and Temple: Exod. 28. 34. Aa­rons coat was hanged with Pomegra­nates and Bels; Bels for sound of do­ctrine and prayer, Pomegranates for re­straining and healing the distempers and diseases of the people. Pomegranates are commended by Fernelius Fernel. p. 26.

First, for repressing the heat of Choler.

Secondly, the malignity, rottennesse and agrimony of feavers.

Thirdly, the loosenesse of the belly.

Secondly, for comforting and strengthning the stomacke and bowels, to the keeping backe all fainting Fernelius Method. medend. lib. 5. cap. 3.. This office the Ecclesiasticall governours of the Church doe performe to it; they re­presse the heat of fallings out among brethren, the notorious abuses, the loose­nesse, or distemprednesse of the people; they comfort the feeble, and binde up the weake, and are therefore fitly resembled [Page 108] by Pomegranates, yea by a piece of a Pomegranate: for it is not the whole bo­dy of the Pomegranate that doth this; but it, broken in pieces, by his juice and rinde is medicinable.

Within thy lockes:] Because though Christ established Discipline, and deli­vered it to the Church in his time Mat. 18. 15,—17.; yet it was not displayed, nor shewed it selfe in open execution till after his resurrecti­on on 1 Cor. 5, 1.—6..

Thy neck is like the tower of David, Verse 4. &c.] The necke is that part that joyneth head and body together; now that which joyneth Christ and his Church together, is our faith: which faith in some of the members of that Church in Christs time, was observed to be strong and great Mat. 8. 10. & 15. 28.; and therefore is here fitly com­pared to the tower of David, for an Ar­mory, (whereof we read) Neh. 9. 25, 26. whereon there hanged a thousand bucklers, all shields of mighty men. It seemes Davids mighty men hanged up their shields in this Ar­mory against times of warre; and so in like manner all the Worthies of Israel; all the faithfull before Christ, hanged their shields of faith upon Christ, in [Page 109] whom the faith of his Church was as a strong Armory Heb. 11. 13.. Faith is not so much a tower of strength in it selfe, as in Christ whom it apprehendeth.

Thy two breasts are like two young Roes that are twinnes, Verse 5. which feed among the lillies.

Thy two breasts are like two young Roes that are twins.] The breasts give milke: now the breasts that give milke to the Church, the sincere 2 Pet. 2. 2. milke of the word, are the Ministers, which in the Church of Christs time were first the Apostles; secondly, the seventy: and are therefore here called two breasts, and both as Roes, because not tyed to any certaine place within all the people of the Jewes; for Roes stay not long in a place: And both as twins, because of equall commission, being both sent alike to the whole house of Israel, though, after the Resurrection, the Apostles commission was enlarged further then that of the seventy.

Which feed among the lillies.] For they were sent not onely among the Gentiles or Samaritans, but amongst,

First, 10. Mat. the lost sheepe of the house of Israel.

[Page 110] Secondly, Mat. 10. 11. the true-hearted or well-af­fected of the Israelites.

These faithfull are here compared to the lillies,

First, for their whitenesse and purity of innocency.

Secondly, for their amiablenesse.

Untill the day breake, Verse 6. and the shadowes flee away: I will get mee to the mountaines of Myrrhe, and to the hill of Frankincense.

Untill the day breake, and the shadowes flee away.] That is, untill the light of the Gospell breake forth, and the shadowes of the Mosaicall Ceremonies vanish.

I will get me to the mountains of Myrrhe, and to the hill of Frankincense.] That is, to the mounts,

• First of Olivet,
• Secondly, of Golgotha,

Where he suf­fered in the Garden, and on the Crosse, and nailed to his Crosse all the shadowes of the Law, and, in fulfilling them, Col. 2. 14. abolished them.

Myrrhe and Frankincense, are wont to be used in imbalming, and with such like Christ himselfe at his death was to have beene imbalmed, Joh. 19. 39, 40. if his resurrection had not prevented the women. Luk. 23. 46. Besides, the [Page 111] passion of Christ was a sacrifice of a sweet smelling savour to God, and there­fore the place thereof is fitly called the Mountaine of Myrrhe, and hill of Frankin­cense; though otherwise the mountaine of Myrrhe may well be Mount Calvary, or Golgotha, the place of his death; and the hill of Frankincense mount Olivet, in regard of his ascension into Heaven; yea, even Heaven it selfe, whither he as­cended, may be well called the hill of Frankincense for sweetnesse.

This first doth teach us that a Church may be beautifull in Gods sight, though consisting

Use 1 First, of meane persons.

Secondly, of such as were sometimes notorious offenders, as Publicans and Harlots: and from hence

First, poore people,

Secondly, sinners, yea ugly sinners are to be exhorted to repentance and see­king after Christ: It makes them truely amiable in Christs eies, though otherwise in themselves never so meane and foule.

From hence also poore sinners may take comfort; though loaden with the sense of their deformities, they in [Page 112] Christs eyes are very beautifull.

From hence also the Separatists may learne, that notwithstanding many abu­ses in their teachers, or others of the Church, Mat. 23. 23. as the Scribes and Pharisees whom the people were to heare, yet the Church may be denominated from the better part very faire, as a heape of wheat, though covered over with abun­dance of chaffe.

Secondly, this may teach Ministers how to frame themselves to be amiable in Gods sight, (viz.)

First, by carrying themselves evenly with their brethren.

Secondly, by cleansing their hearts and lives by the power of Baptisme.

Thirdly, by fruitfulnesse, and faithful­nesse in their Ministery.

Fourthly, by not affecting carnall elo­quence, but gracious and deep-dyed powerfull utterance; for swelling words of humane wisedome make mens preaching seeme to Christ (as it were) a blubber-lipt Ministery.

Fifthly, by restraining abuses and of­fences amongst the people, and strength­ning and comforting the feeble minded.

[Page 113] Sixthly, by feeding their people with 1 Pet. 2. 2. sincere milke, and not being drie nurses.

Seventhly, by taking most delight in conversing among lillies, their well-af­fected people, though seeking also to winne all, and therefore sometimes con­versing with them as the Physicians a­mong the sicke.

Use 3 This may teach ecclesiasticall Gover­nours their office in the former vertues of the Pomegranate, to represse the heat of abuses, Verse 3. the loosenesse and distem­prednesse of the people, to comfort the feeble, and binde up the weake, &c.

Fourthly, this may teach the people how to approve themselves to Christ, in looking after Christ in knowledge, sim­plicity, chastity of Spirit, loathing su­perstitions, and places of bad resort.

Aspicis ut veniunt ad candida tecta Co­lumbae.

Thou see'st how Pigeons take their flight,

To houses that be faire and white.

For, what should Christians doe in filthy Taverns, Ale-houses, Stews, &c. in strength of faith rooting and buil­ding [Page 114] themselves upon Christ.

Thou art all faire my love, Cant. 4. 7,—11. there is no spot in thee.] In these words wee have a de­scription of the estate of the Church soone after Christs ascension, gathered and built up by the Ministery of the A­postles, which they call the Apostolicke or primitive Church.

This Church is here set forth,

First, by her compleat beauty, her full fairenesse, ver. 7.

Secondly, by Christs calling her to behold the calling of the Gentiles, ver. 8.

Thirdly, by the ravishing beauty of a sister Church at that time:

• 1. In one of her eyes.
• 2. One chaine of her necke.

verse 9.

Fourthly, by her love, which is set forth,

• 1. By the fairenesse of it.
• 2. By the sweetnesse of it a­bove wine,

verse 10.

Fifthly, by the flowingnesse, sweetnesse, and wholsomnesse of her doctrine, v. 11.

Sixthly, by the smell of her garments, like that of Lebanon, ver. 11.

Thou art faire:] The fairenesse of the Church was acknowledged before, but [Page 115] never till now the perfect fairenesse. All compleat fairenesse or beauty standeth in these three things:

First, in the integrity of all the parts and members of the body; for if any be wan­ting, it is a maimed, a blemished body.

Secondly, in the Symmetry, or fit proportion of all the members one to a­nother.

Thirdly, in the good complexion, or colour of them all. Looke what parts are requisite for the compleat integrity of a faire Church, they are all found in the Apostolicke Church in comely pro­portion of beauty; for looke,

First, at their doctrine, and it was,

1. Free from all errour, so farre as it was dispensed by the Apostles, Pro­phets, Evangelists of that time Act. 28. 22, 23., who likewise suffered no weeds of false do­ctrine to grow under them Rev. 2. 2..

2. Their doctrine was compleat, even the whole counsell of God Act. 20. 27..

3. It was dispensed in powerfull sim­plicity 1 Cor. 2. 4..

Secondly, looke at their worship, and you may see, Act. 2. 37, 44. & 4. 4.

1. The purity of Gods ordinances, [Page 116] without mixture of humane inventions 1 Cor. 11. 23, 34. & 14. 26, 48..

2. Order, decency, edification of all aimed at in all the duties administred.

3. Fervency and frequency in prayer Act. 4. 31. & 13. 1.—3. & 14. 23. and fasting.

Thirdly, looke at their Christian com­munion, and you may see

1. Their unity one with another Act. 4. 32..

2. Love, and large-heartednesse one towards another Act. 4. 32., especially to their Ministers Gal. 4. 14, 15..

Fourthly, looke to their Discipline, and you may see the Apostles, Prophets, Evangelists, Presbyters, Pastors, Teach­ers, first, teaching; secondly, exhorting; thirdly, ruling: and all by, first, preach­ing, secondly, writing, thirdly, private conference, fourthly, good examples: (No Churches unprovided of Presby­ters, in the plurall number Act. 14. 23..)

Thirdly, the Deacons providing for the poore, Act. 6. 3,—6.

Fourthly, both sorts chosen by the Church, Act. 6. 3, 5.

Fifthly, Excommunications dispensed upon weighty occasions, 1 Cor. 5. 3,—5 with 2 Cor. 2. 6,—8. and with great reverence, and with good successe.

Sixthly, Synods imposing no other [Page 117] but necessary things, either in them­selves, or for the present use of the Church, Act, 15. 26.

This comely frame and order of the Chruch Paul beholding, joyed in it Col. 2. 5. The Church was now called a Spouse after Christ had taken our nature upon him.

Come with me from Lebanon. Verse 8. (my Spouse) with mee from Lebanon: looke from the top of Amana, from the top of Shenir and Her­mon, from the Lions dens, from the moun­taines of the Leopards.

Come with me from Lebanon.] It is a fa­mous hill in the uttermost border of Is­rael northward: Amana a hill more north­ward on the west of Syria, looking into Sy­ria, Mesopotamia, Cilicia, & all Asia the less.

Hermon and Shenir.] Two names of the same hill, though happely given to divers parts, called also Syrion or Sien Deut. 3. 9. & 4. 48..

The Lions dens and mountaines of the Leopards:] Jerusalem Mat. 21. 13. and the Temple in our Saviours time was made a den of theeves and robbers; Mar. 12. 17. but in the Apostles time, Luk. 19. 46. after the Ascension, the Rulers grew more fierce and cruell, spilling the bloud of Stephen, and making havocke of [Page 118] the Church: So then, in this verse, Christ cals his Church of the Christian Jewes,

First, to behold from Lebanon, Hermon, Amana, the Church of the Gentiles ga­thered in Antioch, Phenice, Cyrene, Cyprus, &c.

Secondly, to come out from those dens of ravenous persecutors at Jerusa­lem, and to prepare her selfe to dwell among the Gentiles. Upon the persecu­tion of Stephen the faithfull wandred in­to these parts, and preached the Gospell partly to the Jewes, and after to the Gentiles also Act. 11. 18.—20.; whereupon great num­bers of the Gentiles beleeved Act. 11. 21.: Which when tydings thereof came to Jerusalem, it was as the voyce of Christ calling the Church of Jerusalem to send Bar­nabas to them, to see the Churches there, and to establish them verse 22—24.. After­wards when the Church of the Gentiles increased in number and grace, and the Jewes increased and grew up in blas­phemy and rage against the Gospell, Christ called his Church at Jerusalem to leave those dens and mountaines of Li­ons and Leopards. Act. 22. 21 & 13. 46.

My sister. Verse 9.] This implieth that Christ [Page 119] now speaketh not to the mother Church of the Jewes, but to a sister Church, the Church of the Gentiles; such a sister as is also a spouse, a true Church, now first called a sister by reason of the accession of the Church of the Gentiles.

Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart with one of thine eyes, with one chaine of thy neck.

Thou hast ravished my heart, thou hast ra­vished my heart.] This implies that Christ was overcome exceedingly with the love of the Church: for such repeti­tions imply, in the Hebrew Phrase, a su­perlative excellency.

This Church so affecting Christ was Antioch, the first Church of the Gentiles, seated betweene Amana and Lebanon: for Barnabas, seeing the grace of God upon them, was not a little glad of it, so that his spirit was stirred up to exhort them to continue and grow up Act. 11. 23, 24.: yea, hee went out and sought Saul, to bring him among them verse 25, 26.; and they both spent a whole yeare there, and did winne much people, so that that Church was first called Christian, verse 26 they first had their hus­bands name, the name of Christ first put [Page 120] upon them, for the forwardnesse of his love to them, and theirs to him.

With one of thy eyes.] The eyes of the Church are severall, according as the Church may be severally considered: for if the Church be considered as as­sembled together to publike duties, so the Ministers of the Church are the eyes, amongst whom they at Antioch excelled, as Agabus Act. 11. 27, 28. & 13. 1. and others; among whom the Lord was especially delighted with Barnabas and Saul, who were sent imme­diatly by the Spirit of Christ to enlight­en all the neighbour Countries Act. 13. 2. to Act. 14. 27.: So they two, joyned in one office, were as one eye to enlighten all the parts. But if the Church be considered in the mem­bers apart, the eyes thereof are know­ledge and faith Ioh. 8. 56.: In this Church faith excelled, resting upon Christ alone without Moses his Ceremonies, which the Jewes would have thrust upon them Act. 15. 1, 2, 3..

With one chaine of thy necke.] Chaines signified Lawes Cant. 1. 10. binding as Chaines. Now the Church of Antioch sending up Paul and Barnabas to Jerusalem, about the contention which Cerinthus (as the stories thinke) and others raised at An­tioch [Page 121] concerning the necessity of the Ce­remoniall Lawes; Act. 15. 2. the Apostles or Elders made a Law or decree to abro­gate the Ceremonies, and yet enjoyne some things, partly necessary in them­selves, as to avoid fornication; partly ne­cessary to avoid the offences of the Jews, as to abstaine from bloud, &c. This Law the Apostles and Elders hanged as a chaine upon the necke of the Church of Antioch and other Churches Act. 15. 23.—29.: whence that Church received great consolation Verse 31, and the other Churches establishment and increase Act. 16 4, 5..

How faire is thy love my Sister, Ver. 10. my spouse! how much better is thy love then wine! and the smell of thine oyntments then all spices!

How faire is thy love, my Sister!] Sister implies the same, and such like gentile Churches, whose love is here set forth,

First, by the fairenesse of it.

Secondly, by the strength, sweetnesse, cheerefulnesse, implied in the preferring it above wine.

How faire, and strong, and sweet, and cheerefull was the love of the Church of Antioch; which aforehand prepared a contribution of their owne accord for [Page 122] the poore Saints at Jerusalem, even Act. 11 29, 30. eve­ry man according to his ability! The like or greater love seemed in the poore Churches of Macedonia 2 Cor. 8. 1.—5.. A faire love for poore men to send reliefe to others: A strong love for deepely poore to send rich liberality; yet more strong and sweet to pray the messengers with much in­treaty to receive it, and a cheerefull love to doe all this in abundance of joy, and beyond the Apostles owne expectation.

This kinde of benevolence the Apostle calleth an odour of a sweet smell Phil. 4. 18.; it was sweeter and better then wine. All this love shewed to the poore Saints Christ takes here as done to himselfe, as he will also take it at the last day. Mat. 25. 35.—40. The decayes of this first love shewes how great this love was at the first Rev. 2. 2.—4..

The smell of thine oyntments then all spices. Ver. 10.] Oyntments, are the graces of Gods Spirit Chap. 1. 3.: These gave a sweet re­port farre and neare in those Primitive Churches Rom. 1. 8..

Thy lips, Col. 2. 5. O my spouse, 1 Thes. 1. 6. 7, 8. drop as the honey-combe: Ver. 11. honey and milke are under thy tongue, and the smell of thy garments is like the smell of Lebanon.

[Page 123] Thy lips, O my Spouse, drop as the honey-combe: honey and milke are under thy tongue.] This commendeth the Do­ctrine and Ministry of those first Chur­ches, in these foure respects:

First, for the readinesse and flowing­nesse of it; it dropped forth of it selfe, it needed not to be prest and constrained, as an honey-combe.

Secondly, for the sweetnesse of it, as the honey or the honey-combe.

Thirdly, for the wholesomnesse of it, as milke.

The smell of thy garments is like the smell of Lebanon.] Lebanon is full of sweet trees of spices growing in it, which yeeld a fragrant smell even a farre off. Gar­ments are,

First, partly the wedding garments of Christs righteousnesse.

Secondly, partly the gracious carriage wherewith they cloathed themselves in their outward conversation: They cloa­thed and decked themselves with Christ, not onely to their Justification, but with his Spirit to their Sanctification; which shewes forth it selfe in their humility, meekenes, patience, honesty, faithfulness, [Page 124] diligence, serviceableness of their out­ward carriage, so farre forth as that the Heathen smelled a sweet favour in their whole course; Phil. 4. 8 yea, 1 Thes. 4. 9.—11. even in Trajans time, 1 Pet. 2. 12. when the smell of garments was not so strong: yet what a sweet testimo­ny doth Pliny himselfe (though a perse­cutor) give of them, 1 Ioh. 3. 22. 24. when hee said, hee could finde no fault with them but that they rose early, Euseb. lib. 3 cap. 30. and went into the woods to sing Hymnes to one Jesus? Plin. Epist. lib. 10. Epist. 97.

Use 1 This first is to reforme their judge­ments who speake of the Apostolicall Church as an infant and rude Church, whereas Christ, whose eyes were as a flame of fire, and who best knew it, commends it for perfection of beauty, and saith it was faire: So that if a Church were such, Christ might imbrace it with both his armes.

This is the Church excellent for her Ministers, excellent for common Chri­stians, which had pure eyes of know­ledge and faith; so that by how much neerer any Church comes to this, by so much the fairer it is; and by how much any Church comes short of it, by so much the fouler it is.

[Page 125] Use 2 Secondly, this doth teach us that not abuses, but the toleration of them doth blemish a Church, and detract from the perfect beauty of it; for otherwise in the Primitive Churches were found Schisms, Heresies, 1 Cor. 11. 13, 14. 19.—22. & 14. & 15. Chap. a denying the Resurrection, uncharitable going to Law, Incest, love-feasts in the Lords Supper, strange tongues in the publicke worship; and yet because the Apostles stood out against these and reformed them, the Church still retaines her perfect beauty. In the Church of Ephesus there were false A­postles Rev. 2. 2, yet it was a Church; so it is, corruptions not cut off defile a Church▪ As we then desire the Church should be pure, leave we all our sinnes and corrup­tions which may any way blemish the beauty of the Church.

Use 3 Thirdly, this teaches us to be ready to extoll and acknowledge (as occasion serveth) other mens labours above our owne. Christ gathered a Church in his owne time which hee called, Faire Cant. 4▪ 1.; but this Church gathered by his Apostles he calleth, All faire Cant. 4. 7.. It grieveth him not to ascribe thousands to himselfe, and ten thousands to them; yea, he foretold [Page 126] it, Ioh. 14. 12 and promised it freely aforehand: How farre was he from a Spirit of envie and emulation, though indeed all their successe was by his grace and blessing, as Paul said, 1 Cor. 15. 10. By the grace of God I am that I am? The contrary Spirit of emulation hindereth Churches from taking that which is their owne from one another.

Use 4 Fourthly, hence wee learne in what cases one Church may step from ano­ther, to wit,

First, when Christ leaveth a Church, and goeth away with us from it; Come with me from Lebanon (my spouse,) with me: So when Christ leaves and forsakes a Church, wee may leave it and goe out with him.

Secondly, when a Church is become an universall spotted Leopard, and a cruell Lion, blaspheming and persecuting the Gospell of Christ, as Act. 19. 9. & 13. 50, 51.

These things were found in Rome, from whence wee departed not in England, (blessed be the Lord) from whom the Se­paratists would have us to depart: But Christ still vouchsafes to be with us, con­verting soules, feeding his lambes, hea­ring our prayers; We may also worship [Page 127] Christ in truth without feare of lawes, yea with acceptance. When Christ goes, let all his faithfull spouses goe with him; when there are dens of Lions, and men cannot keepe the profession of Christ, but fall into their mouthes, then it is time to goe: But are there these causes now? doth not Christ dwell here in the simplicity of his ordinances? As long as Christ is here in England, let us not goe away: Ioh. 6. 68. but say, as Peter and John, Lord, to whom shall wee goe? thou hast the words of eternall life. As long as Christ is pleased to feed us, to drop milke and honey into our soules, let us not depart.

Use 5 Fifthly, this may teach us how to knit the heart of Christ to us in ravishing af­fection, by cleaving to Christ with setled purpose Act. 11. 23., by abounding in helpfulnesse to the Saints, by procuring and keeping faithfull shepherds, by burthening the Church not with many chains of lawes, Verse. 9. but onely with few, and those necessary: all these are formerly mentioned in the Church of Antioch. As ever we desire to have the Lord Jesus Christ to love us, let us grow in knowledge, faith, and all saving graces of his Spirit, and hereby [Page 128] shew our love to him, and then we shall finde Christ ravished with our love.

Use 6 Sixthly, this doth teach us what kind of love Christ acknowledgeth and em­braceth; Verse 10. to wit, faire, strong, sweet, cheerefull, in an enlarging our selves to the reliefe of his poore Saints.

Use 7 Seventhly, this doth teach Ministers how to make their Ministry amiable to Christ, Verse 11. (not to preach once a moneth, or quarterly, by the preaching of the Law, but) to be full as the honey-combe drop­ping out of it selfe, to preach sweet do­ctrine as honey, and wholesome as milk, for the nourishment of Christs lambs.

The Pastors and Ministers of the Pri­mitive Church did this without help of Universities; what a shame then is this for us to come short of them in such a­bundance of outward helpes and means? Would'st thou be a faithfull Minister? let thy doctrine drop as honey, preach willingly, freely, sweetly, comfortably.

Use 8 Lastly, this may learne and stirre up Christians so to walke, and so to furnish our selves with inward graces, and with outward commendable carriage, as may yeeld a sweet savour and smel to God [Page 129] and man, that it may be like the smell of Lebanon, that men may smell a sweet savour that come neere them: let our hearts be inwardly furnished with the graces of God as with sweet oyntments; and our outward garments, our outward conversation so directed with honesty, integrity, humility, meekenesse and love, &c. that our names be not dishonoured, much lesse God by our meanes. Cast we aside stinking drunkennesse, whore­dome, Rom. 13. 13, 14. malice, covetousnesse, &c. And thus doing, wee shall take away all of­fence; so doing, Christ shall looke at us as his faire spouse, and say, Thou art all faire my love, verse 7.

Cant. 4. 12. to cha. 5. 2. A garden inclosed is my sister, my spouse.]

After the Church gathered by the Ministry of the Apostles, next followeth that under the ten persecution; which is here described,

First, by her restraint, verse 13.

Secondly, by her privacy, verse 14.

Thirdly, by her fruitfulnesse, refresh­ing and watering others, verse 15.

Fourthly, by her prayer in this estate: wherein consider,

[Page 130] 1. The Petitions; which are three,

First, for the arising of the winde, and coming into the South, verse 16.

Secondly, for favourable blasts of it, and that for this end, the flowing forth of her spices.

Thirdly, that Christ would come in­to his garden, and eat his pleasant fruits, verse 16.

2. Christs answer thereunto:

First, he commeth into his garden.

Secondly, he gathereth and enjoyeth the fruits of it.

Thirdly, he fils his Churches friends with a large measure of plenty, Chap. 5. 1.

A garden:] Ver. 12. The Church is here so called, as verse 13. an orchard; or as it is in the originall, a Paradise, as if this were the garden of Eden. All the world is as a wildernesse, or at least a wilde field; onely, the Church is Gods garden or orchard, in these three respects,

First, as the garden of Paradise was the habitation of Adam in the estate of innocency, so is the Church of all those who are renewed into innocency.

Secondly, as in that garden were all manner of pleasant and wholesome [Page 131] hearbs and trees growing, so in the Church are all manner of usefull and sa­voury spirits.

Thirdly, as a man walketh in his gar­den to refresh himselfe; so doth Christ walke in his Church, yea and calleth his friends thither to walke with him.

A spring, a fountaine:] Not Because the Church is the fountaine of grace; but because, Christ being in it, it is the spring or fountaine of the waters of life unto all Zach. 13. 1.

A garden, Ps. 87. 7. spring, fountaine, inclosed, shut up, sealed;] Not by a pale or wall of defence by Christian Magistrates, but rather shut up by restraint; for the word signifies to inclose or shut up, as with lockes and fetters.

Againe, the Church prayeth for the inlargement of the flowing of her spices, verse 16. and therefore her present shut­ting up was uncomfortable to her.

The Church was then said to be shut up,

First, because under the persecutions it was shut up in prisons, and other places of punishment, as under lockes and fet­ters.

[Page 132] Secondly, because the Church then assembled in private close places, woods, dens, &c. and not in the open places of townes or cities.

Thirdly, because it was shut up from free accesse of forrainers, men without; neither were the Emperours willing their Subjects should repaire to them, nor the Church willing to admit all pro­miscuously.

Thy plants:] Ver. 13, 14. That is, thy children or members, as an orchard of Pomegranates, Camphire, verse 14. Spikenard, Safron, Ca­lamus, Cynamon. The children of the Church are compared to these whole­some and sweet fruits, trees, hearbs, in a double respect.

First, because the vertues of these fruits and spices are especially seen when they are cut and powred out, or beaten, or burned, or bruised: So it is with the graces of Gods children; they are chief­ly exercised by the hard dealing of per­secutors.

Secondly, there was in the faithfull then persecuted a resemblance of the ver­tues of these fruits and spices.

Pomegranates represse and restraine Pomgra­nats. [Page 133] the heat of Choler, the malignity of fe­vers, the loosenesse of the belly, they al­so comfort the stomacke and bowels, and prevent faintings and swoonings.

Camphire with his sweetnesse of smell delighteth and strengthneth the Spirits, Camphire cheereth up the minde, helpes the stone, restraines ulcers.

Spikenard stayeth distillations from the head, Spikenard strengthneth the stomacke, di­gesteth cold humours, helpeth concep­tion.

Safron thinneth flegme, Safron. helpes le­thargies, coughs, and plurifies, furthe­reth digestion, comforteth the heart, re­dresses the rottennesse of the other parts, which also are strengthned.

Calamus helpes the passages of the urine, Calamus. and the faults of the reines, helpeth also the wombe and conception.

Cynamon strengthneth and cheereth the spirits and minde, Cynamon dryeth up rotten matter, helpeth against poyson, war­neth and strengthneth the stomacke to digestion.

Frankincese restraineth and helpeth ulcers, gouts, Frankin­cense. fluxes of bloud, cleanseth and glueth up wounds and ulcers.

[Page 134] Myrrh refresheth the braine, Myrrh. drieth up superfluous humors, helpeth straight­nesse of breath, restraineth ulcers and itchinesse, filleth ulcers and wounds with flesh.

Aloes cleanse tough flegme and choller, Aloes. drie up raw and cold humours, preserve the rest from putrefying, Fernelius de method. medend. lib. 4. cap. 7, 9, 19, 21, 22, 26, 27. lib. 6. cap. 12, 13, 14, 15. open obstructions, strengthen the stomacke strongly.

Sutable to the vertues of these fruits and spices, persecution bred and stirred up in the faithfull graces of like efficacy, to restraine heats of emulation, contenti­on, ambition, to represse ulcers of mali­gnity and dis-affection one to another, to heale the coldnesse, hypocrisie, and rot­tennesse of their spirits; to stay distillati­ons of cold raw matters, dropping from the head Bishops of Rome; as also to strengthen appetite to the word, to comfort the faint hearted, to knit the members together.

A fountaine of gardens, &c.] Ver. 15. For the Church, pouring out her confessions and martyrdomes for the truth, propagated and watered many Churches; for, sanguis martyrum was semen Ecclesiae, Joh. 4. 10. a Well of [Page 135] living waters. The Church was not then dryed up, but plentifully stored with the graces of the spirit, Streames from Lebanon: The Churches were stored with such graces of the Spirit, as strea­med and issued out from the mountains of Israel, the writings of the Prophets and Apostles.

Awake, or arise, Ver. 16. O Northwind, &c.] The Churches desire that a winde might arise in the North, and come into the South: to wit, that Constantine, borne in Yorke, would come into the southerne parts, and take the Empire upon him, (and blow upon my garden) driving away the blasts of Easterly persecutions, and breath favou­rably and wholesomly upon the Church, cooling the tempestuous heats of the per­secutions which the Church endured. The Church prayeth not the South to come, but the North to come into the South, else

First, the word blow, if it had refe­rence to both windes, should have beene of the plurall number.

Secondly, Northwinde and South­winde blowing together, would inter­rupt and crosse one another by their con­trariety.

[Page 136] That the spices thereof may flow forth:] Ver 16. That the Gospell and ordinances of Christ and the graces of his children, which were there restrained from their free manifestation by the persecutions, might have free passage.

Let my beloved come into his garden, and eat of his pleasants fruits.] Le Constantine come to them, and partake of the benefits of the Churches serviceable graces to God and him.

COnstantine came into the Church, Chap. 5. verse 1. en­joyed the fellowship of it, did par­take in all the parts of it, yea and richly endowed it; so that the Church and all her friends did eat and drinke, yea and did drinke abundantly of wealth, pre­ferments, Cha. 4. 12. &c. whence it was that shee fell into a deepe sleepe.

Use 1 First, this serves to stirre us up to thankefulnesse and fruitfulnesse to God, who hath planted us not in the wilder­nesse of the world, but in the garden of his Church. If wee now transgresse as Adam did, eating of the forbidden fruits, Gen. 3. 6 11, 12, 24 & 2. 17. God will take his garden from us, and cast us out of it.

[Page 140] Use 2 Secondly, this lets us see, all the good­ly situations of the earth are but dung­hils and desarts, in comparison of the Church; the Church is a garden, and in it are fountaines of living waters for every thirsty soule.

Use 3 Thirdly, though the Church be some­times in open view of all, as a City set on a hill; Mat. 5. 14. yet it is sometimes also other­wise, inclosed, shut up, sealed.

Use 4 Fourthly, when the Church is shut up in corners and conventicles, the mem­bers of it hatch not treasons, schismes, factions, but still remaineth as a garden, orchard, fountaine, yeelding sweet wa­ters, savoury and wholesome fruits.

Use 5 Fifthly, see the wonderfull use of af­flictions and persecutions to the Church; what savoury, and wholesome and pre­cious graces are thereby exercised; yea, how mightily doth the Church then spread when it is most restrained?

Use 6 Sixthly, see then what the weapons of the Church were against their persecu­tors; not daggers, dags, powder, pistols, rebellions, treasons, &c. but prayers for more seasonable times.

Use 7 Seventhly, we are to be stirred up to [Page 141] pray, that God would now stirre up a wholesome Northwinde, to blow fa­vourably upon the Churches beyond the seas, and strongly against their ene­mies.

Use 8 Eighthly, this may teach us whilest we enjoy at home these faire blasts, not to streame forth the unsavoury corruptions of our owne spirits, but the sweet graces of God; else wee abuse these sweet op­portunities we doe enjoy.

Use 9 Lastly, it is a time of much rejoycing when God stirreth up Kings and Princes to come into the fellowship of the Church, and to partake of Gods ordi­nances in the same.

I sleepe, Cant. 5. ver. 2. to chap. 6. ver. 4. but my heart waketh, it is the voyce of my beloved that knocketh, saying, &c.]

Now followeth the description of the estate of the Church from Constantines time to the time of restoring of the Gospell, and reforming of the Church by the Ministery of Luther, and other late Divines.

After that Constantine had largely en­dowed the Church with peace, and wealth, and honour; it fell into an estate [Page 142] of carnall security; which carnall security is described,

First, by a comparison, resembling it to sleepe; which sleepe of hers is ampli­fied by the divers conditions, yet my heart waketh.

Secondly, by the carriage of Christ towards her in this her sleepe; where observe,

1. The meanes hee useth to awake and stirre her up: which were,

First, calling to her and knocking, as verse 2.

Secondly, putting in his hand by the hole of the doore, verse 4.

2. The successe of those meanes, or the respect she gave to them, or the use she made of them; which was double,

First, his calling and knocking shee neglecteth wholly, upon very slight pre­tences and excuses, verse 3.

Secondly, his putting in his hand by the hole of the doore,

1. She is affected with it, My bowels were moved for him, verse 4.

2. She upon it sought him: which is further set forth,

First, By the degrees of her seeking him:

[Page 143] 1. She arose to open to him, verse 5.

2. Her hands and fingers dropped Myrrhe upon the handles of the locke, verse 5.

3. She opened to her beloved, ver. 6.

Secondly, by the fruits or successe of her seeking, where is interpreted the fruit or successe of these two degrees of her seeking, in regard,

1. Of Christ, hee was gone, hee had withdrawne himselfe, &c. verse 6.

2. Of the watchmen, of whom she asketh not for her beloved; but they finding her seeking Christ, they

First, smote her.

Secondly, wounded her.

Thirdly, tooke away her vaile from her, verse 7.

Fourthly, she, not discouraged with this bad dealing and hard usage of the watchmen, added a fourth degree in her seeking of Christ; shee chargeth the daughters of Jerusalem to move Christ for her, verse 8. The successe or fruit whereof is added, for upon this charge,

1. The daughters of Jerusalem are stirred and occasioned to enquire of her, who Christ is, verse 9.

[Page 144] 2. She by their enquiry is occasioned to describe him,

First, by his colours, verse 10.

Secondly, by his eminency, verse 10.

Thirdly, by his severall members and parts, verse 11,—16.

Fourthly, by his amiablenesse, verse 16.

3. The daughters of Jerusalem by this her description of him, are stirred up to affect him, and to promise their fellowship in seeking of him with her, Chap. 6. 1.

I sleepe:] Verse 2. The Church surfeiting with abundance of prosperity in Constantines time, neglected the purity and power both of doctrine and worship, and recei­ved corruptions; of which were prayers to Saints, building of Temples to them, Superstitious regard of their reliques, Images, and their worship, Ceremonies annexed to their sacraments, choyce of meats, affecting and applauding Monkish life, Purgatory, &c.

My heart waketh:] The Church was still awake,

First, to hearty devotion, according to their knowledge, and beyond it.

[Page 145] Secondly, to discerne some such grosse heresies as quenched the heart and life of Christianity; as the impiety of Arius, de­nying the God-head of Christ; of Macedo­nius and Eunemius, denying the person of the holy Ghost; of Nestorius, dividing the persons in Christ; of Eutiches, confounding their natures: other straw and stubble built upon the foundation they neglected.

It is the voice of my beloved that knock­eth, saying, Open.] Christ used good mea­nes to awaken his spouse, and to raise her up from this carnall security.

First, he calleth to her in the voice of sundry good Divines, who complained of the intolerable burthen of humane inven­tions, wherewith the common Christi­ans were defiled and dabled, as Christ here complaines: His locks & haire were full of the drops of the night; August. ep. 119. drops with coldnesse of Religion and darknesse of ignorance ingendred.

Secondly, he knocked by the raps and blowes which Constantius, Valens, and Ju­lian gave to the Church; the two former persecuting the orthodox Bishops and Mi­nisters and other Christians, in favour of the Arians; and Julian making flat A­postacy [Page 146] from the Church, and subtlely supplanting the nursing of Religion.

I put off my coat, Verse 3. how shall I put it on? I have washed my feet, how shall I defile them?

I have put off my coat.] Thus upon sleight pretence the Church refuseth to open to Christ: she pretends, Religion & the wor­ship of God would appeare too naked, if it were not clothed with goodly & comely humane inventions; how then should she in so naked a manner open to Christ? Hu­mane inventions do not clothe Religion, or the Church professing it with any comely ornaments; but, as it were with warme blankets, lap her and lull her asleep in the bed of perfunctorie worship and carnall security.

I do not here conceive that the Church acknowledgeth she hath cast off her gar­ments of Christs righteousnesse; for then how should shee remaine the spouse of Christ? yea, how then should her heart have beene otherwise then asleepe too? but onely shee pleadeth shee should ap­peare too naked if shee should open to Christ, if shee should worship him in the simplicity and nakednesse of his simple or­dinances.

[Page 147] I haue washed my feet:] Not with the laver of regeneration, for that would have beene no impediment, but a furthe­rance to the pure worship of God; but shee had washed her feet, shee had freed and cleansed her conversation from de­filements of secular affaires: shee had ta­ken up a devout regard of virginitie, or hermitish or monkish solitary retiredness; shee being cleansed and washed in these devices, cannot betake herselfe to wor­ship the Lord in his simple ordinances, and in the waies of her calling, without some defilement: Thus marriage and worldly businesse (though both allowed by God, yet) seeme a defilement, in comparison of more strict superstitious devotion.

My beloved put in his hand by the hole of the door, Verse 4. and my bowels were moved for him.

My beloved put in his hand by the hole of the doore;] Or, My beloved put downe his hand by the hole of the doore.] Either of which imply, that Christ did at first use meanes for himselfe to open the doore, when shee would not; attempting to re­move the impediments which hinder him from enjoying his spouse: First, put his [Page 148] hand by the hole of the doore, when he stir­red up Christian Emperours, such as Mar­tianus, and both the Theodosii, to call Sy­nods, and to command the Fathers assem­bled, to give all diligence to roote out all heresies, and depravations of doctrine and worship, that the pure and holy faith might shine forth.

How easily might the Church, upon such encouragements, have broken the barres and bolts of superstition crept into the worship of God, whereby Christ was de­barred from drawing neer to them? The Bishops assembled in those Councels of that time, condemned those gross heresies which blasphemed the doctrine of the Trinity; but how deeply did they neglect to redresse all other enormities and cor­ruptions? Besides, Christ is said to put in his hand by the hole of the door, when he puts his spirit, which is the power & finger of God Mat. 12. 28. with Luke 11. 20., into the hearts of his people, whereby they are enlightened to know him better, and stirre up men honestly to seek after him. So Christ enlightned and stirred up Leo Esauricus, Constantines sonne, and Leo Copronimus, to bend their best endevours to roote out Idolatry, and [Page 149] to remove Images, which were one of the chiefest abuses in Gods worship.

My bowels were moved for him.] These good Princes, and other Christians at that time were strongly and inwardly affected to the purity of Gods worship, in which a­lone Christ is found.

I rose up to open to my beloved, Verse 5. and my hands dropped with myrrhe, and my fingers with sweet swelling myrrh, upon the handles of the locke.

I rose up to open to my beloved.] The Church under these good Emperours rose up out of the blankets of these humane inventions wherewith shee was covered, in a bed of sleeping devotion, and endea­voured to restore openly the simplicity of Gods worship, rejecting Images and I­dolatry.

My hands dropped with myrrhe, and my fingers with sweet swelling myrrhe, upon the handles of the lock.] The endeavours of the Church were sweet & delectable and ac­ceptable to Christ, and savoury to the peo­ple, to preserve them, as myrrhe, from further persecution, when Constantine the sonne of Leo Isauricus, called the seventh Constantinopolitan Councell, and there tru­ly [Page 150] and solemnly convinced and condem­ned the worship of Images: As also when Charles the Great did the like some fortie yeares after, at a Synod in Frankford.

I opened to my beloved, Verse 6. but my beloved had withdrawne himselfe, and was gone: my soule failed when he spake: I sought him, but I could not finde him: I called him, but he gave me no answer.

I opened to my beloved.] This attempt of the Church in executing in some places the decrees of these synods was an open­ing of the doore to Christ: Images and I­dolatrie being shut forth, there is a doore open for Christ to enter.

But my beloved had withdrawn himselfe, and was gone.] Christ did not delight to reveale himselfe in their publike assem­blies, though Images were in some places well removed, both because those decrees for removing of Images were not gene­rally received and executed, through the comming in of the Bishop of Rome; and because the worship of God was still full of heathenish and Jewish superstitions, which Christ tooke no pleasure in.

My soule failed when he spake:] The faithfull in those times were assembled [Page 151] with feare and griefe, to consider how Christ now speaketh to them afarre off, comes not neer to their hearts and con­sciences; so that now, though they used such meanes to finde him as the times af­forded, yet Christ did take no pleasure in those meanes, in those worships, nor, to their sense, in those that used them.

The watchmen that went about the Citie found me, Verse 7. they smote me, they wounded me; the keepers of the walles took away my vaile from me.

The watchmen that went about the Citie found me:] These watchmen are the Bishops and Ministers of that time; as al­so the keepers of the wals may well bee the Magistrates; for civill government is a wall of defence to the Church of God.

They found me,] And yet the Church enquireth not of them, as shee had done before of other watchmen, Chap. 3. 3. Have you not seen him whom my soule loves? for she knew these watchmen were of another spirit, ra­ther wolves in sheeps cloathing, and more ready to beat her from Christ, then to bring her to Christ. They smote me with censures of excommunications, as Grego­rie the third Pope of Rome did Leo Isau­ricus [Page 152] for his endeavours. Afterwards, when sundry Christians, having intelligence that the Bishops and Doctors were assembled in a Temple at Byzantium, to give sen­tence for restoring of Images, in the daies of the Empresse Irene, came upon them, and forced them with weapons to leave off such decrees; these people were af­terwards dis-armed and banished into sun­dry Islands. Thus were the faithfull smit­ten with the censures of Excommunica­tion by the watchmen of the Citie; of ba­nishment by the keepers of the walls.

They wounded me,] With the Canons of the second Councell of Nice; whither that Councell, assembled in the Temple of Byzantium, & scattered by the people, was afterwards translated by the coun­sell of the Bishops of Rome. In this Coun­cell Images were againe restored, to the great griefe of the godly, yea to the wounding of their hearts. The sentence of a generall Councell in the behalfe of any error is no small wound to the whole Church.

They tooke away my vaile from me,] when they forced the Bishops of Rhodes, Nice, Neo-Cesarea, Hierapolis, and others [Page 153] to recantation, who before had worthily opposed Images. To bring men to open recantation, to lay open their nakednesse, especially when they recant from the trueth, is to take away the vaile.

I charge you, Verse 8. O daughters of Jerusalem, if ye finde my beloved, that ye tell him that I am sicke of love.

I charge you, O daughters of Jerusalem.] The Church, finding her selfe so hardly dealt with by the Ministers and Magi­strates, would not give over her search af­ter Christ; yet now seeketh him in the fel­lowship of private Christians, and stirreth them up to pray for her.

Tell him I am sicke of love.] That is, in your prayers acknowledge that the Church is ready to faile and perish for want of his presence and fellowship in his publike ordinances.

What is thy beloved more then another beloved, Verse 9. O thou fairest among women? &c.]

The Christians, the daughters of Jeru­salem, from this day forward, to the daies of Petrus Waldus (of whom the Waldenses tooke their name) were very ignorant of Christ, and therefore they ask who hee [Page 154] was, and wherein better then another: But in stead of him they magnified the Church; Holy mother Church was all in all with them: Her they acknowledg­ed to be fairest among women, though they see nothing in Christ better then in another.

My beloved is white and ruddy, &c.] Ver. 10. Thus Petrus Waldus, a Citizen of Lions, opened Christ to the daughters of Jerusa­lem, to the children of the Church, setting before them the white innocency of true holinesse in him, and the ruddy scarlet dye of his death. The righteousnesse and death of Christ plainly, yet powerfully, opened by him, brought many to behold Christ, and to professe him; who (when by persecution stirred up against them by the Bishop of Rome they were dispersed into many places) multiplied exceed­ingly; and being then called Albingenses, in many battels fought against the souldi­ers which Pope Innocent the third had sent against them, under conduct of Simon Mounteford, and others signed with the crosse: in many of which the Albingenses prevailed, helped by Reymund Earle of Thelus, and Peter King of Aragon; though [Page 155] afterwards they were overcome and scat­tered further into many places of Chri­stendome. So in regard of these troupes of many thousands, Christ is here called the standard▪ bearer, as the word signifieth, or the choice of ten thousand. Again, at that time Christ may be said to be white and ruddy in regard of his members, who were then white with innocency of life, yet ruddy, enduring persecution.

His head is as the most fine gold, Ver. 11. his locks are bushie, and black as a raven.

His head is as the most fine gold.] Christ comes now to be described in his mem­bers more particularly: This head of gold Christ shewed on the earth in the per­son of Frederick, the second Emperour of Rome, a Prince of much purity and worth, as an head of the Church of fine gold: He contended with many Popes about the headship of the Church, advanced the headship of Christ and of himselfe, his Vice-gerents, above he counterfeit head of the Popes Supremacy. He wra­stled for Christ against them with much difficulty, yet prevailed; so that even in the popish schools his election of God was agreed and condescended unto by sundry.

[Page 156] His locks are bushie, or curled, and black as a raven.] Curled black haire is a signe of heat and courage, and wit in him that it groweth upon: Such was the Emperour himselfe, & such were the common Chri­stians of that age that did depend upon their Emperour; they stuck close to him: learned men with wit, more then former ages had yeelded, and souldiers with cou­rage maintained his person and cause.

His eyes are as the eyes of doves by the rivers of water, Ver. 12. washed with milke, and fit­ly set.]

Doves, diving in rivers of waters, dive their bellies deepe into the waters; so that their eyes looke close and narrowly upon it.

First, the eyes are here set forth by their care of the Church; he is not so farre off removed from it, that he had need of the Pope to be his visible Vicar to looke to it.

Secondly, by their milde innocency, im­plied, in that they are doves eyes and washed with milke; whereas the Popes eyes were as hawkes eyes, looking eagerly after the prey.

Thirdly, by their fit standing, soe as they may well looke to the whole bodie; [Page 157] whereas the Popes eyes cannot possibly watch to looke well to the estate of the Church so far off him.

To this purpose tended the doctrine of the faithfull Divines in the following age, such as Michael Cesenus, Petrus de Carba­nia, Johannes de Poliaco, and such as fol­lowed them.

His cheekes are as a bed of spices, Ver. 13. as sweet flowers: his lips like lillies, dropping sweet smelling myrrhe.

His cheeks are as a bed of spices.]

Cheekes implie the outward face of the faithfull Church, for the cheekes are a place most conspicuous, which shewes that the faithfull of those times were as beds of spices and sweete flowers, to wit, not gathered into any set garden, as afterward in Luthers time, Cha. 6. 2. but scattered here and there, yet of sweet and precious savour in the nostrils of Christ: yea one Nicholaus de Bibrath, living about that time, compareth faith and pietie in the Church to spice rare and deare.

His lips like lillies, dropping sweet smel­ling myrrh.] The doctrine of the Church at those times was such as, like myrrhe, served to preserve the faithfull from pu­trefaction, [Page 158] according to that, Rev. 2. 25. That which ye have already, hold fast till I come. In the Primitive Apostolique Church her lips dropped like an hony-combe, being of strong sweet relish to delight and nou­rish to full growth: Can. 4. 11. But the lips of this Church drop rather myrrhe then hony; they rather preserved some trueth of grace, then yeelded any abundant nourish­ment to procure increase to the Church.

His hands are as gold rings set with the Berill: Ver. 14. his belly is as bright Ivory overlaid with Saphires.

His hands are as gold rings set with the Berill:] Hands are instuments of action; their being set with gold rings implyeth their purity and dignitie: The Berill cleer­eth moisture and dimme sight: Franci­scus Rudis, de Goma. libr. 2. cap. 8. All these shew that the Ministry of the Gos­pell should be then more powerfull; and indeed God, about that time, Anno 1300. stirred up Dantes, Marcillius, Potavinus, Ocham, Gregorius Ariminensis, Petrarchus, Wickliffe, and many moe, whose Mini­stry brought on so many, that some have counted it the first resurrection; yea, the Magistrates of that time, Ludovicus Bava­rus [Page 159] the Emperour, Philip of France, Ed­ward the third of England, stood out in many things against the Pope, as those whose hands had got more strength, and better felt their owne worth, and whose eies were cleered to see more light then their predecessours.

His belly as bright Ivory overlaid with Saphires.] The belly is an hidden part of the body, yet such from which the rest is nourished; which fitly resembleth the Sa­craments here, as also ch. 7. 2. which being hid from those that are without, yet nou­rish the whole body, as an heap of wheat. The doctrine of the Sacraments, and the pure administration of the same, was at this time restored by John Wickliffe, and em­braced by his followers, though condem­ned in the Councell of Constance. These Sacraments are said to be overlaid with Saphires, whose property is to strengthen and cherish the principall solid parts, Rucus Deginus l. 1. cap. 2. be­cause of the efficacy of the Sacraments truely taught and administred, to strength­en and quicken Gods graces in us.

His legs are as pillars of marble, Ver. 15. set upon sockets of fine gold: his countenance is as Lebanon, excellent as the Cedars

[Page 160] His legs are as pillars of marble, set upon sockets of fine gold.] These two legs seem to be John Hus, and Jerome of Prague, who stood constantly in defence of the trueth, even unto death, being established in the trueth and grace of God, as it were pil­lars of marble, set upon sockets of fine gold.

His countenance is as Lebanon.]

The faithfull grew so plentifully in Bo­hemia, that they seemed even to the ad­versarie to be like a thick wood (as many and firme) which they were not able to hew downe; and therefore they were forced, in the Councell of Constance, to allow them the use of the cup in the Lords Supper, because they could not by strong hand keep them from it.

Excellent as the Cedars.] The Cedar is a tree eminent for talenesse, and sound­nesse or durablnesse: such was then the face and countenance of the Church, ob­served to grow up in conspicuous emi­nencie, and in soundnesse of love to the trueth, that the Popish teachers were not able to corrupt them any longer with their seducements.

His mouth is most sweet, Ver. 16. yea, he is altogether lovely. This is my beloved, [Page 161] and this is my friend, O daughters of Jeru­salem.

His mouth is most sweet.]

The doctrine of the Gospell was taught more and more savourly by Jo­hannes Rochesana, and other Ministers in Bohemia.

He is altogether lovely, or desireable.] Christ then began againe so to dispense himselfe to his Church, in giving them the faith and sense of his goodnesse, that now they saw or found nothing in Christ, or in the profession of his name, but what was wholly desirable. Heb. 11. 26. The re­bukes of Christ began now to seeme greater riches, then the treasures of Egypt or Babylon in some former ages: they that saw the trueth were often brought to yeeld and recant; but these saw nothing to bee more desired then Christ. Besides, hee is now called holy and desirable, because so many so generally were stirred up to de­sire and seeke reformation. The Regions were white and ready to the harvest, else Luther had not found such good successe in his Ministry.

This is my beloved, and this is my friend.]

The doctrine of certainty of our adop­tion, [Page 162] Iustification, Salvation, began now more plainly to be discerned and acknow­ledged: Christ is not onely faire and de­sireable in himselfe; but then the Church could more boldly say, This is my belo­ved, this is my friend.

THe Churches affectionate describing and praising Christ, Chap. 6. verse 1. stirred up many then to looke after Religion and Refor­mation.

Use 1 First, we may here see the danger of surfetting the Church with wealth and pleasures and honour. Constantine had in the first verse enebriated the Church with wealth and honour, and hereupon the Church falleth into a long sleepe, which shee shook not wholly off for many ages. No wonder then of that speech heard from heaven, Hodiè venenum concidit in Ecclesiam: Now is poyson powred or fallen into the Church.

Use 2 Secondly, this may let as see that they have not the spirit of the Church of Christ, that when they heare many voices in Religion carried sundry waies, know not whom to follow, cannot discerne which [Page 166] is the true voice of Christ among them: This Church here could discerne the voice of Christ even in her sleepe, how much more easily if shee had been well awake?

Use 3 Thirdly, this is to exhort both Mini­sters and other faithfull Christians to watchfulnesse, lest otherwise corruption in doctrine and worship grow amongst the people, till the locks of Christ bee wholly dabled with superstitions; the locks of Christ, to wit, the common Christians.

Use 4 Fourthly, this may teach us to know that they provide not well for the directi­on of their owne judgements, that depend upon the voice of the ancient Churches for their chiefe patterne and guidance in doctrine and worship: who would build u­pon the words of a man (though otherwise a good man) when hee is halfe asleepe?

Use 5 Fifthly, hence we may discern it is better the Church should open to Christ, appear­ing before him in the naked simplicity of his worship, then to cover our selves and his worship with the blankets and inven­tions of mens weaving, which will but lull the Church asleepe in drowsie perfor­mances of perfunctory worship, and cause Christ to withdraw himselfe from us.

[Page 167] Use 6 Sixthly, this may teach us to know, to our shame and griefe, that our drowsie hearts will neglect to open to Christ upon his calling and knocking, unlesse he be pleased to put the finger of his spirit into our hearts, to open an entrance for himselfe.

Use 7 Seventhly, the faithfull must not won­der, if, opening their hearts to Christ and seeking after him, sometimes they finde him not; for it was so with the Church here, and hath beene so with the faithfull in all ages: We neglecting to receive him when he offereth himselfe, wee must not wonder if for a time he neglect us.

Use 8 Eighthly, we may from hence learn that bad Ministers wil sooner bear with any dis­order in people, then serious seeking after Christ, and after the purity of ordinances.

Use 9 Ninthly, we may here see persecutions alienate the affections of the faithfull, but inflame them to more ardency & earnest pursuite after Christ, as this Church did.

Use 10 Tenthly, it may be known the Church hath lyen in a deep sleep, when common Christians can more acknowledge the Church then Christ himselfe, when they can see her to be the fairest among women, but know not any eminent worth in Christ.

[Page 168] Use 11 Eleventhly, the estate of many Churches, in many ages, maketh but one bodie of Christ; in every of which Christ mani­festeth himselfe, in some members more eminently then in others.

Use 12 Twelvethly, Christ had his faithfull people and members in the world before Luther was borne; yea, he shewed himself glorious in sundry of them, in the darkest times of Popery.

Use 13 Thirteenthly, in Christ its well knowne there is nothing but what is lovely and de­sirable; even persecutions for his sake are lovely and glorious.

Use 14 Fourteenthly, it is no comfort, or but small, to know Christ to bee every way precious and excellent, unlesse wee can also say, hee is ours: This is my beloved, this is my friend, O yee daughters of Jeru­salem.

Use 15 Fifteenthly, the affectionate faithfull preaching and setting forth of Christ, stir­reth up in others a saving knowledge of Christ, and hearty affection to him. The Church here describeth Christ affectio­nately and faithfully, speaketh of him as her owne; whence the daughters of Jeru­salem are converted and stirred up to seeke after him.

[Page 169] Use 16 Lastly, hearts truely touched with sin­cere desire after Christ, chose rather to seeke him in the Church, in the fellow­ship of the Church, then by wayes of se­paration, as this Church did: Whither is thy beloved turned aside? that wee may seeke him with thee.

My beloved is gone into his garden.] Cant. 6. 2—9.

The holy Ghost in these words descend­eth to set forth the state of the Church re­formed by the Ministry of Luther, and o­ther late Divines, as in the verse following the calling of the Jewes.

This reformed Church is diversly de­scribed:

First, by Christs visitation of her, to­gether with the ends thereof:

1 To feede in the gardens.

verse 2 To gather lillies, verse 2.

Secondly, by her mutuall fellowship with Christ, verse 3.

Thirdly, by her degrees of rising: wher­in shee is likened to be, verse 4.

1 As Tirzah.

verse 2 As Jerusalem.

verse 3 As an army with Banners.

Fourthly, by her members, ver. 5, 6, 7.

1 Eyes.

[Page 170] 2 Haire.

verse 3 Teeth.

verse 4 Temples.

Fiftly, by comparing the severall refor­med Churches, as amongst themselves, and preferring one above the rest of the re­formed Churches there:

1 As Queenes, 60.

verse 2 As Concubines, 80.

verse 3 As Virgins without number, verse 8.

verse 4 As a Dove; and who,

First, to Christ is undefiled.

Secondly, to the whole Church as an onely one, as a choice one.

Thirdly, to the rest:

1 Blessed, to the Daughters.

verse 2 Praised, to the Queenes and Concu­bines, verse 8. 9.

My beloved is gone downe into his gar­den, Verse 2. to the beds of spices, to feed in the gar­den, and to gather lilies.

My beloved is gone downe into his gar­den:] The Church, which Christ next visited, and wherein hee was first found in that generall Apostacy wherein the Church sought Christ and could not find him.

In the former Chapter was the Church [Page 171] of Wittenburg reformed by the Ministry of Luther, which was a garden; being

First, stored with variety of godly peo­ple, as sweete flowers set in order, some teaching, some hearing.

Secondly, fenced in as with a hedge, pale or wall by the protection of Frederick the good Duke of Saxony.

Thirdly, a place wherein Christ walk­ed (as wee do in our gardens) to refresh himselfe and his friends.

Is gone downe into his garden,] Descen­ding from those famous Cities and emi­nent places of Rome and Constantinople, into a meane country citie.

To the beds of spices:] Because in Ger­many, at that time, sundry Christians were called and sorted into severall beds and companies in severall places, though not attaining at the first to be so many gardens, so many severall Churches.

To feed in the gardens.] In processe of time, these severall beds of spices (com­panies of Christians) grew up to the fashi­on of just and full Churches in Zurich, Stranburgh, Brassel, Berne, Geneva, besides those in Hassia and Prussia.

To feede,]

[Page 172] First, both himselfe with his peoples prayers, and other worship and obedience.

Secondly, his people with his word and sacraments, and other ordinances.

And to gather lillies; that is to gather and call more & more faithfull Christians out of a wild field of worldly people into the fellowship of his Church, as it were, to gather lilies into his garden.

They are called lillies,

First, Mat. 6. 29. for their fairnesse.

Secondly, Pro. 12. 26 for excellency, or eminency.

Thirdly, Mat. 6. 28, 29. for Gods care in providing for them beyond their owne labour and industry.

I am my beloveds, Verse 3. and my beloved is mine: he feedeth among the lillies.

I am my beloveds, and my beloved is mine.] Which words imply foure things:

First, that the Church had familiar fel­lowship with Christ in his holy publike ordinances; especially in the maine doctrine of pardon of sins by Christs bloud alone, and of justification by faith.

Secondly, that shee enioyed this fel­lowship with him, before the time of her deliverance out of a Babylonish, or Romish captivity: Chap. 2. verse 15. for the same words [Page 173] are used upon the deliverance out of Ba­bel, and enjoying Gods ordinances in their owne country; but with this difference: there the Church saith, My beloved is mine, and I am his; because, first, he de­livered her out of Babel before hee gave her the free use of his ordinances; but here the Church saith, I am my beloveds, and my beloved is mine; because shee first found Christ in his ordinances, before shee enjoyed deliverance from subjection to Rome; for Luther preached against the Popes pardons, before he rejected the su­premacy of the Pope.

Thirdly, their open profession of their fellowship with Christ, when the Princes of Germany openly protested against the Masse, & other corruptions in the Church, and avowed the defence of the reforma­tion begun; Sleyden. lib. 6. 7. whence they were afterward called Protestants.

4 ^ly, Christs gracious protection of those Churches, specially in their first begin­nings: for how should Luther (a poor Frier) have attempted and gone through with so great a work, against such great and ge­nerall opposition, and in the end die quiet­ly in his bed, if Christ had not held him [Page 174] as it were in his armes?

He feedeth among the lilies.] Hee re­fresheth himselfe and strengtheneth his people, conversing amongst them, who strove for whitenesse, and purity, and re­formation.

Thou art beautifull, Verse 4. O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

Thou art beautifull as Tirzah.] Tirzah was the chiefe City of the Kingdome of Israel, after they had separated themselves from Judah, untill Samaria was after­ward builded 1 Kin. 14. 17. & 15. 33..

The Citie and Governers of it (the peo­ple having recourse to it for judgement, rather then to Jerusalem) were at first in disgrace and obloquie with the Jewes for their schisme and separation from the house of David at Jerusalem, and for her rebellion against the King of Judah; but this did not diminish her beauty, because this separation was from God.

Afterward Tirzah lost her beauty by erecting the golden Calves, 1 Kings 12. 24. and falling off (not onely from the idolatry of Solo­mon, wherein they did well, but) from the true worship of God, restored and conti­nued [Page 175] in the Temple of Jerusalem. But So­lomon here speaketh of Tirzah while shee reteined her beauty: And indeed the re­formed Churches were in this like unto Tirzah; at first in disgrace and obloquie for their separation from Rome, and rebel­lion against the Emperour and other Prin­ces; and yet never the lesse beautifull, be­cause this separation was from God, in re­gard of Idolatries of the Church of Rome, greater then those of Solomon.

Thus the Duke of Saxony and the Land­grave of Hassia were proscribed as rebels against the Emperour, and yet their cause was beautifull and good. The faithfull at that time in England were burned in King Henry the eighth's dayes, as Hereticks, and refractory Subjects or Rebels, yet beautifull in Gods sight.

Comely as Jerusalem.] In processe of time the Church wore out the suspition and disgrace of heresie, and separation and rebellion, and was countenanced and adorned by Royall Lawes in the daies of King Edward the sixth, and by Lawes of the Empire tolerating the Protestant Princes, so that the Church seemed as Je­rusalem, the state of Princes, the true [Page 176] Church of God, Psal. 12. 2, 3—5. & at unity also within it selfe, wherein the comelinesse consisted: for, as Jerusalem had been three Cities, Zion, Salem, Millo, and all three were knit together into one Jerusalem: so the three differences between Lutherans & Calvi­nists in doctrine and discipline at Geneva, were all compacted together in brotherly love, in their harmony of confessions.

Terrible as an army with banners.] The Church was beautifull as Tirzah in King Henry the eighths time, comely as Jeru­salem in King Edward the sixths time, ter­rible as an army with banners in Queen E­lisabeths time, when the Protestant Princes grew formidable to the Emperour, Eng­land and the low Countries to the Spani­ard & Pope▪ How terrible was that over­throw which the Spaniard in 88. receiv'd?

Turn away thine eies, &c.] Verse 5. The eies, as above chap. 4. 9., of the Church assembled, are the ministers, or the members considered a­part; as first, knowledge; secondly, faith: In both respects the eies of the Church were wonderfull amiable: so that Christ speaketh affectionatly to the Church af­ter the manner of Lovers, ravished with the beauty of their Spouses.

[Page 177] Turne away thine eyes, for they have over­come me.]

What worthy Ministers did that first age of the Reformed Churches yeeld? Peter Mar­tyr. as Luther, Calvin, Martin Bu­cer, Cranmer, Hooper, Ridley, Latymer, &c. What a wonderfull measure of heavenly light did they of a sudden bring into the Church? and that out of the middest of darknesse and Popery; from whence it was, that the know­ledge and faith of the Faithfull then was wonderfully enlarged far beyond the ignorance of former times.

The eyes of the Faithfull in Christs time lay under their locks, Chap. 4. 1. as hindered from cleere sight by many errors; but the eyes of the Faithfull, now seeing the truth much more plainly, are not hindered by such locks hanging over them: How cleere was their faith, that having seene him which was invisible, Heb. 11. 27. feared not the fiercenesse of their Kings and Princes, but endured pati­ently fiery Persecutions, and bloody Massacres?

Thy haire is like a flock of Goats. Ver. 5. 7.

[Page 178] Thy teeth are like a flock of sheep which goe up from washing.

As a piece of Pomgranat are thy tem­ples within thy locks.

The estate of common Christians set out by the haire, and of the Mini­sters set out by the teeth, and of the Church Governours set forth by the piece of Pomgranat, was the same in the Church reformed, as in the Primi­tive Church, Chap. 4. 1.—3. where the description of these parts is used, and here repea­ted onely with this difference: The teeth are not so even cut in reformed Churches as in Christs time; some of them exceed their Brethren in Autho­rity and Jurisdiction, whereas those were framed to more brotherly love in Christs time; whence the teeth they are said to bee even cut, which in these teeth is here left out; yet both the Ministers of higher and lower ranke, were as sheepe flocking and consorting together, washed with the Laver of Regeneration, fruitfull and powerfull in their Ministry, and therefore are here described, as a flock [Page 179] of sheepe come up from the washing, whereof every one beareth twins, Ver. 6. and none is barren among them.

Ʋse 1 First, we may here learn to behold a different estate of the Church. Some­times it is in a Garden; sundry Chri­stians, gathered together into beds and knots, and growing up into good or­der together, delighting and refresh­ing both God and man with the savor of their sweetnesse: such was, and is the estate of the Church reformed. Sometimes againe, the members of the Church scattered abroad in the wilde fields, seeking where they may finde Christ, as in the former Chapter.

The Church is here visible, as in a Garden, in some of their eminent and principall members. If then the Pa­pists aske, where was the Church visi­ble before Luther? The Church how visi­ble before Luther. The answer is, it was visible, not in open Congregati­ons indeed, as it were Gardens; but in sundry members of the Church, as sweet spices and flowers, growing here and there, whom the Popes and their Instruments, like wilde Boares sought [Page 180] to root out, and yet God preserveth them.

Sometime, the Church findeth Christ comfortably in her solemne assemblies, when good Christians are met together to serve him in the sim­plicity of his ordinances: sometimes when they can finde no such Gardens, nor him in any place openly worship­ped, yet even then they seek him here and there where they can finde him.

Ʋse 2 Secondly, the like uses are here to be made of these Gardens, of that Cha. 4. ver. 14.

Ʋse 3 Thirdly, to teach us a true descrip­tion of a Church: It is, as it were, a Garden, an assembly of many good Christians, or Saints, as it were sweet spices, or flowers, set in order, as it were beds, or knots, amongst whom Christ walketh, they enjoying fellow­ship with him in his publique ordi­nances, and he with them.

Ʋse 4 Fourthly, to refuse the arrogancy, or ignorance of the Separatists, Separatists. who refuse to keepe fellowship with refor­med [Page 181] Churches, whom Christ yet keepes fellowship with; Iob 4. 17. shall man bee more pure than his maker? or the sons of mortall men more holy than the sons of God?

Ʋse 5 Fifthly, to exclude the Popish Sy­nagogues from the number of Christs Gardens; the Gardens and Churches of Christ, as they have Christ walking in them, so they know it, and professe it, and rejoyce in it.

I am my welbeloveds, Vers. 3. and my welbelo­is mine.] The Church of Rome dis­daines such a song as Hereticall pre­sumption, to say, I am my welbeloveds, and he is mine.

Ʋse 6 Sixtly, this doth teach us, that when Churches keep themselves close to Christ, and to the simplicity of his or­dinances, that they can say, I am my welbeloveds, and he is mine. Christ will keep himselfe powerfull and gracious amongst them, for their protection and comfort; he will not faile to shew himselfe theirs, when they faile not to shew themselves his.

Ʋse 7 Seventhly, this may teach us, not to [Page 182] wonder if Christian assemblies bee at first suspected, as Tirzah for sedition, separation, &c. It is the lot of Gods Church, which when it groweth up to be better known, will appear to be as it is, comely as Ierusalem.

Ʋse 8 Eightly, from the description of the Church here by her Members, Eyes Haire, Teeth, Temples; gather here againe in the same Uses made of the like description, Chap. 4. verse 1, 2, 3. pag. in Uses 2, 3, 4. there expressed.

Ʋse 9 Ninthly, observe the Reformed Churches to be the same that the Pri­mitive Church in Christs time, was in sundry principall Members and re­spects; and therefore the same Mem­bers in the same sort described, word for word; yea, such fellowship as the Church of the Jewes had with Christ comming out of Babylon, Cant. 2. 16. ver. 3. The same have the Reformed Churches with Christ comming out of Romish Ba­bylon. Chap. [...].

There are threescore Queenes, Vers. 8. and four­score Concubines, and Virgins without number.

[Page 183] This verse containes the last part of the description of the estate of the Reformed Churches, which is a com­parison of them together amongst themselves; of whom some are,

First, Queenes, and they are three­score.

Secondly, Concubines, and they are fourscore.

Thirdly, Damosels, and they with­out number.

Secondly, one is eminent above them all unto Christ: First, a Dove, Secondly, undefiled.

Secondly, her selfe one.

Thirdly, her mother, an onely choice one.

Fourthly, her daughter, blessed.

Fifthly, the Queenes and Concu­bines commended her.

There are threescore Queenes, Verse 8. and four­score Concubines, and Damosels, or vir­gins, without number.

Queenes differ from Concubines in foure respects:

First, Queenes, or chiefe wives are taken into fellowship with their royal [Page 184] husbands by solemne stipulation, Gen. 29. 22 and with consent and solemne rejoycing of friends: The Concubines are not so, as Bilhah and Zilphah, &c. A man takes such to him rather by right of Dominion, than by fellowship of Wedlock.

Secondly, Queenes, or chiefe wives bring with them dowries to their hus­bands 1 King. 9. 16..

Hence, Acts 3. Lesbonius to Lusitoles, in Ma­trimony, Sect. 2. would not give his sister Without Dowrie. sine dote, lest he should seeme to give her in Concubinatum potiùs quam in Matrimonium: But Concubines were taken without dowry for the most part, as Hagar, Bilhah, Zilphah, &c.

Thirdly, chiefe wives had the keyes of the families in their owne hands, they had government of the house un­der and with their husbands. Hence it is that Hagar, Gen. 16. 3. though called Abrahams wife, verse 6. yet is said to be in Sarahs hand, who also corrected her: verse 8. the Angel calleth her Sarahs maid, verse 8. and she calleth Sarah her Mistresse, verse 9. as likewise the An­gel doth.

[Page 185] Concubines, though secondary wives, yet were but as servants, save onely they were admitted to the fel­lowship of the bed.

Fourthly, chiefe wives brought forth children, to whom belonged the Inheritance; whereas Concubines children had, for the most part onely, some gifts given them. Genes. 25. 5, 6. That Dan and Naptali, Gad and Asher, the sons of Bilhah and Zilphah had Inheritances among their brethren, was by extraor­dinary dispensation.

Queenes then are such Reformed Congregations where such properties of Queenes are found: Christ (indeed) lookes for no Dowrie from us for his owne use, he needeth nothing of ours, neither have we any thing to give him, but our owne nakednesse, filthinesse, and beggery. Ezek. 16. 5, 6. Here therefore looke at Christ in the persons of the Ministers, whose Vicegerents they are, and Em­bassadours also; and in whose name they being married to the Churches, doe beget children to Christ; 1 Cor. 4. 15 though Mi­nisters considered in comparison with [Page 186] Christ, they are but as the friends of the Bridegroome, not Bridegroomes themselves. Iohn 3. 29. Such Churches then, and Congregations are Queenes, whom the Ministers and Congregations doe with mutuall free consent chuse either the other; as when the people do give up themselves, 2 Cor. 8. 5. first, to the Lord, and then to the Ministers by the will of God. Of this sort are sundry Congre­gations in England, and very many in the Reformed forraigne Churches: other Congregations, which have Mi­nisters, thrust upon them without their liking and consent, and whom Ministers have to them by some clan­destine conveyances, are more like to Concubines.

Againe, such Congregations as come to their Ministers with a good dowry, and comfortable and honou­rable maintenance, they are like wives. Others who bring little or no mainte­nance with them, are like to Concu­bines, though indeed the former con­dition is more essentiall to lawfull marriage; to wit, free consent, and [Page 187] mutuall stipulation on both sides; for as sometimes lawfull wives have but poore dowries, and Concubines some­times bring large maintenance with them: so some Congregations that freely consent to the acceptance of their Ministers can allow them but slender maintenance, whereas some others upon whom Ministers thrust themselves are richly endowed: Fur­thermore, such Congregations as en­joy the power of the keyes, they are as Queenes, lawfull wives. The keyes of the Kingdome of Heaven, are

First, the one of knowledge, Luke 11. 52.

Secondly, the other of Jurisdiction, Mat. 18. 18. and both of them men­tioned, Mat. 16. 19.

Where then a Congregation en­joyeth a faithfull Ministry, opening an entrance into the Kingdome of Heaven to penitent believers, and shut­ting it against impenitent hypocrites and scandalous livers, there the power of the keyes is not wanting; and if withall they haye liberty exercising [Page 188] Jurisdiction, there is their Queen-like, or wive-like authority more com­pleat. Of this sort are divers, both English and forraigne Churches, though sundry Germane Churches dispensing the keyes of knowledge more corruptly in their Doctrine of the Sacrament, and predestination, and neglecting the use of excommunicati­on, doe rather turne to the condition of Concubines.

But such Churches as have no Prea­chers, or such as have no power in their gifts to open and shut the Kingdome of Heaven, to the conscience and soules of men, they are as Concubines.

Lastly, such Congregations where the people remaine still ignorant in darknesse, and are not brought on to be begotten of God by the lively word of Regeneration, but continue altoge­ther ignorant, worldly, and prophane; they are as Concubines, whose chil­dren inherit not, though God may give them outward blessings. But such Congregations where the word is lively to the begetting of soules to [Page 189] an immortall inheritance, they are law­full wives, yea Queenes: Of this sort our English and forraigne Churches have many, (God be blessed) though the Church of Sardis hath but a few names. Revel. 3. 4.

Damosels are without number, &c.] Damosels, or Virgins in this marriage song are of lesse reckoning, as being yet either not spoken to in way of marriage by Christ and his Ministers, or coily refusing him. Of this sort there were many Churches at the first reforming of the Gospel, to whom for want of Ministers Readers were sent; whence one of the Martyrs wi­shed, that every able Minister might have ten Congregations committed to his charge, till further provision could be made; so that such Churches there were, even ten to one, abun­dantly many that scarcely heard of Christs knocking at their hearts by any conscionable Ministry; yea, and how many be there at this day, that either doe want such Ministers as doe espouse them to Christ, or else doe [Page 190] coily deny their motions, and stand out against Christ and their Mini­sters.

Of Queens he reckoneth threescore, of Concubines fourescore. A certaine number put for an uncertaine; and of Churches, the lesse pure the greater.

Damosels he reckons without num­ber.

First, partly, because they have been exceeding many of them, and are still too many.

Secondly, partly, because Christ maketh no account of them, as if they were with him nullius numeri, not worth the reckoning.

But my Dove, Vers. 9. my undefiled is one, &c.] A Dove is noted,

First, for her chastity;

Secondly, Mat. 10. 10. mildenesse, or innocency: such are those Churches which goe not a whoring after any Superstition, or Idolatry, nor exercise that captivity of Tyranny over their Sister Chur­ches, which the Popish watchmen are taxed for; Cant. 5. 7. that smote and wounded the Members of the Churches for [Page 191] seeking after Christ, and tooke her vaile from her, which are unspotted, unde filed, either

First, of Romish pollutions, or

Secondly, of wordly courses.

Is one; such congregations are

First, few, as one to 60. or 80.

Secondly, at unity, or brotherly love one with another, as one body, though scattered into many places, as Eng­land, Scotland, Germany, &c. In all Christendome, some Churches are more chaste, milde, and unspotted than others, even of the same countrey; and yet such are but few, and though few, yet at entire unity as one body.

The onely one of her Mother, Verse 9▪ the choy­cest one of her that bare her.] In the He­brew phrase, the whole is the Mother, the parts are the Members. The true Catholique Church of Christ is the Mother of all Reformed Daughters; and these Daughter Churches that are most chaste and milde, and undefiled, they are best esteemed, and best belo­ved of the Mother Catholique Church, as comming neerest to her in [Page 192] chastity, innocency, purity, &c.

The Daughters saw her, Verse 9. and blessed her; yea, the Queenes and the Concu­bines, and they praised her.] These Daughters, whether they be the Mem­bers of the unspotted Churches men­tioned in the former verse, either of both, together with these Churches that are as Queenes and Concubines, doe give honourable testimony of these Congregations that are most reformed, and wish them all prosperi­ty, the good things of this life, and a better.

To blesse is more than to praise: Praise is the acknowledging of any good thing in her, but blessing is the acknowledgement:

First, of Divine good things: And

Secondly, those drawing the Chur­ches and themselves therein neerer to God.

Who is shee that looketh forth as the morning, &c.] Vers. 10. 13. In these verses, the cal­ling and arising of the Church of the Jewes is described by six Arguments:

[Page 193] First, by the unexpectednesse of her arising, joyned with the admiration of it, Who is she that looketh forth, ver. 10.

Secondly, by the place of her ari­sing, the morning or the East Coun­tries.

Thirdly, by the degrees and beauty of her grace.

First, fresh as the morning.

Secondly, faire as the Moone.

Thirdly, bright and cleer as the Sun.

Fourthly, terrible as an Army with Banners, ver. 10.

Fourthly, by Christs visitation of her with the end of it, ver. 11.

Fifthly, by the unexpected helpes which this Church found for her re­turn, v. 12.

Sixthly, by the earnestnesse of her calling given her, Return, Return, four times repeated.

Who is this that looketh forth?] These words expresse the unexpected admi­rable arising of a new Church; Chap. 3. 6. and that after the Reformed Churches of the Gentiles; she is a Shulamite, alluding to Salem the ancient name of Ierusalem, [Page 194] the Mother City of the JEWES.

This Church then thus arising, is that of the Jewes which we looke for; whose beginning for sudden conver­sion of multitudes, shall be admirable to themselves and others. Isa 66. 8. & 49. 12.

As the morning.] Her arising is re­sembled by the morning,

First, because this Church shall a­rise from the Easterne Countries. Rev. 16. 12.

Secondly, her arising shall be like a new Resurrection from the dead. Rom. 11. 15.

Thirdly, her arising shall be spee­dily, Isa. 58. 8. & 60. 19, 20 as the same phrase intimates.

Faire as the Moon, bright as the Sun.] The Moone is faire by beauty com­municated to her from the Sun. Isa. 6. 19, 20. & 24. 23 In the Suns brightnesse is light, heat, re­freshing, and all in a glorious manner. The Citizens of that Church shall all at that time, Isa. 33. 24. & 60. 21. or at least the body of them, have their sins forgiven them by the righteousnesse of Christ impu­ted to them. Isai. 59. 21. They shal enjoy abundant light of heavenly knowledge. Zech. [...]4. 20 21. They shall excell in purity of holinesse. They shall abound in consolations to [Page 195] the refreshing of themselves and o­thers. Isa 66. 10. 11

Terrible as an Army with Banners.] Read Revel. 19. 14. 21. The Armies of the Jewes shall bee terrible to the Turkes and Tartars, Ezek. 38. & 39. cha. and to the false Prophet then driven from Rome by ten Christian Princes, and associating himselfe to the Turke for succour.

I went down into the Garden of Nuts.] The Jewish Synagogues, so called, be­cause of that voice of hardnesse and blindnesse drawne over their hearts, Rom. 11. 8. 10. as it were a hard Nut-shell over the Kernell. 2 Cor. 3. 14. 15.

To see the fruits of the valleys.] Val­leyes lying in the shade between two mountaines, bring forth fruit late: so the Jewes are long before they bring forth fruit unto Christ.

To see whether the Vine flourished, and the Pomgranates budded.] The Jewes, that for hardnesse of heart, are like a Garden of Nuts; yet when their con­version shall bee wrought, will bee as Vines and Pomgranates, bring sorth sweet and wholesome fruits to the [Page 196] refreshing of GOD and Man. Iudg. 9. 13.

Or ever I was aware, my soule made me like the Charets of Amminadib.] Or set me upon the Charets of a willing people; not that any thing commeth at unawares to Christ in his owne per­son; but because to his Ministers, that in his Name shall goe into this Gar­den of Nuts.

The Jewes shall appeare unexpe­ctedly, prepared to embrace Christs calling: they shall finde the Jewes as Charets of willing people, ready to march with them, whethersoever in Christs Name they shall call; their soule should no sooner desire it, but they should bee set in all readinesse; where also is intimated the willing rea­dinesse of a willing people among the Gentiles, Isai 66. 20. & 49. 23. 24. to convey the Jewes into their owne Countrie, with Charets, and horses, and Dromedaries.

Returne, Verse 13. returne, O Shulamite: re­turne, returne, that we may looke upon thee: what will ye see in the Shulamite? as it were the company of two armies.

[Page 197] Returne, returne, O Shulamite, re­turne.] Isai 62. 67. This call so often repeated, doth imply.

First, the earnestnesse of the Mini­sters that shall call them.

Secondly, the haste that they would have them to make in going through with their conversion.

That we may looke upon thee, or be­hold thee.] It is the desire of the Mini­sters, and of all the Faithfull, to be­hold this glorious Church when shee shall be called.

What will yee see in the Shulamite?] But, as it were, the company of two Armies, Gen. 32. 1, 2 or the hoste of Mahanaim.

This is spoken, either because the Jewes shall, presently upon their con­version, marshall, or ranke themselves into Armies against Gog and Magog, ver. 10. where she is said to arise terri­ble as an Army with Banners. Or else taking the word properly; the holy Ghost compareth the Jewes to an hoste of Angels, Gen. 32. 1. which Iacob saw at Mahanaim; Zech. 12. 8. as indeed the feeble in that day shall be valiant as the Angels [Page 198] of God. This Interpretation seemeth to me to be the more likely, because her warlike provision was before men­tioned, ver. 10. Or otherwise, the ho­ly Ghost may allude to the hoste of Israel and Judah, which went to bring up David from Mahanaim to Ierusa­lem, after the Israelites were brought to see their errors in casting him off for Absalom; 2 Sam. 19 9. 10. 14. 43. So shall the Jewes at their conversion, assemble for the establishment of the Kingdome and Throne of Christ among them, after they shal be brought to see their foule errours in casting off Christ so unwor­thily so long a time.

Ʋse 1 The first Use of this is for discer­ning a different estate of all Christian Churches and Congregations, and triall of our owne parishes. In one of these rankes every Congregation is found, either a Queene, a Concubine, a Damosell, or a Dove: If we have freely consented to the entertainment of a faithfull Ministery, comming to us in the Name of Christ; if we bring with us to him a sufficient dowry for [Page 199] his maintenance; If the word of God shall be powerfully dispensed amongst us, and the opening and shutting of the Kingdome of Heaven, and withall the key of Discipline bee not neglected: If our Congregations bring forth many children to God, par­takers of the Heavenly Inheritance, then are our Congregations as chiefe wives, as Queenes to Jesus Christ. But if our Ministers finde not conju­gall and free acceptance from us; if we be not willing to provide for them comfortable and honourable mainte­nance; If the word be not so dispen­sed that the people may finde them­selves either in good or evill estates; If our Congregations bring not forth regenerate Christians to partake of the heavenly Inheritance, then are they but as Concubines in the sight of God: If we have yet no Ministers that wooe us, 2 Cor. 5. 20 and beseech us to be recon­ciled to Christ; or if they doe, yet we coily put them off with delayes, or refuses, then are we Damosels, but nei­ther Queenes nor Concubines. But if [Page 200] we finde all the properties of Queenes belonging to us, and withall, finde a love and care to keepe our selves chaste to Christ, and innocent to man, and undefiled, and unspotted, both of the World and of Rome; then are we Doves to Christ Jesus, choycest children of the true Catholique Church.

A second Use is for a discerning of a different estate of all Christian souls, and triall of our owne estates before God; if our hearts have never yet beene called and knocked at by the lively word of Gods Ordinances, or if we have coily put off our Repentance to this day, or refuse to hearken to Christ, then are we Damosels. If we bring forth seed of Righteousnesse to Christ, by reason we are under the go­vernment of such who will require it, and well may command it of us, we are but as Concubines. But if we freely condescend to receive and embrace Christ into our hearts with entire conjugall affection, and give up our selves to him to bring forth the fruits [Page 201] of his Spirit, and are enabled to go­verne our selves and families after his will, then are we Royall Spouses unto Christ Jesus: And if beyond this we grow up to a holy jealousie against our selves, and keepe our selves to Christ chaste, innocent, and undefiled, and endeavour to cleanse our selves from all filthines of flesh and spirit; 2 Cor. 7. 1. then are we as Doves unto Jesus Christ.

Ʋse 3 A third Use to direct and instruct Ministers and people how to approve themselves and their Congregations in best sort unto Christ. Let not Mi­nisters thrust themselves upon their people against their consents, but let their people freely accept them, and comfortably maintaine them: Let the Ministers bee faithfull in dispensing Gods Ordinances, and the people obe­dient, to give up themselves to Christ and his truth, till both grow up to heavenly and holy purity of worship and life; so shall our Congregations bee as Queenes and Doves to Jesus Christ.

[Page 202] Ʋse 4 A fourth Use may be to encourage men to wayes of spotlesse Innocency; they are not disgracefull, but blessed of the Faithfull, and praised, even of them that are without.

Ʋse 5 Fifthly, to reprove the children of the separation, who reproach the Church in stead of blessing, or praising them.

Ʋse 6 Sixthly, this may teach us to ex­pect a powerfull and glorious calling of the Jewes in all the particulars be­fore described: say, they bee now, as Gideons Fleece, dry; when the Gen­tiles are moystned with heavenly dew, they shall againe be moystened, when we shall seeme dry in comparison of them. Though Leah step first into Ia­cobs Bed, and so the lesse comely Church of the Gentiles into the fel­lowship with Christ; yet the Church of the Iewes, as beautifull as Rachel, shall in the end finde fellowship with Christ.

The glory of their calling appeares in the Text, because the holy Ghost describes her by comparisons, not [Page 203] fetched from earthly flowers, or metals, or jewels; but from heaven­ly lights, the Morning, Moone, Sunne.

It appeareth further in their unex­pected and free readinesse to embrace Christ.

The power of their calling appears in their earnestnesse, and zeale of their Ministry in breaking the hard shell of their hearts wherewith they were for­merly inclosed. ver. 11. In stirring them up to fight manfully, and terribly Gods battels against the enimies of the Church, ver. 13.

The Lord speedily hasten the com­ming of this Shulamite, that we may behold her, Amen.

THis Chapter to the end of the fourth ver. of the eighth Chapter, describeth a fourfold estate of the [Page 206] Iewish Church. When they shall come to be converted unto the Lord: to wit,

First, as it shall be in gathering and growing up, v. 1. 5.

Secondly, as it shall be, growne up to her Stature and Maturity, v. 6, 7.

Thirdly, as it shall be further enlar­ged by the accesse of the Gentiles, ver. 8. 10.

Fourthly, as it shall multiply and stretch it selfe into the Country villa­ges, and throughout the Land of Israel, v. 11.—v. 4. of Chap. 8.

That in ver. 11. the Church invi­teth Christ, and with him her selfe to have recourse into the Country Vil­lages, is plaine in the words of the for­mer verses, which set forth a threefold estate of the Shulamite converted, is e­vident by the Repetition of the verses, ver. 3. 7. 8. and all with some diffe­rence; and the brests are so described, ver. 3. and set forth an unsetled Mi­nistry, quickly stirring up and downe to gather this Church and the scat­tered Members of it.

[Page 207] This Church then in gathering, is described by ten parts; Feet, Ioynts of Thighes, Navell, Belly, Brests, Necke, Eyes, Nose, Head, Haire.

How beautifull are thy feet with shooes, Verse 1. O Princes daughter! the joynts of thy thighes are like Iewels, the work of the hands of a cunning workman.

How beautifull are thy feet with shooes, O Princes daughter!] In her feet shod with shooes there is a threefold beau­ty: for it implyeth

First, her returne out of captivity; as on the contrary, bare feet is a signe of going into Captivity. Isa. 20. 2. 4.

Secondly, Deut. 25 9. her challenging and reco­very of her last Inheritance in Israel, Ruth 4. 7, 8.

Thirdly, her walking in that peace of conscience which the Gospel pre­pareth: Ephe. 6 15. whereas he that walketh bare­foot, either gathereth a thick brawny skin upon the soles of his feet; or if his feet bee more tender, hee pricketh them ever and anon with thornes, or little sharpe stones as scruples: a con­science not furnished with true peace, [Page 208] either waxeth senselesse and brawny, or else scrupulous & anxious: all the three things are beautifull and glorious; as on the contrary, it is a great distur­bance and deformity to goe into cap­tivity, to sell and foregoe a mans In­heritance, to walke unquietly and un­comfortably: and if it bee beautifull and glorious to returne out of bodi­ly captivity, and to recover the earth­ly Inheritance; how much more is it together with these outward things, to joyne a returne out of spirituall cap­tivity, and recovery of an everlasting Inheritance, as the Iewes shall doe at their conversion?

O Princes daughter!] So called,

First, because they are born of God, the Prince of Princes.

Secondly, the Iewes converted shall be of much glory and authority, Rev. 16. 12. even as the Kings of the Earth.

The joynts of thy thighes, &c.] The word signifies whole bones of the thighes; they for their apt and ready turning in their conversion to God, are like well wrought pretious Iewels, [Page 209] the work of the hand of God, the Spi­rituall workman of all the works of the Church.

Thy navell, &c. thy belly is like the navell, &c.] The navell and belly are both hidden parts, not conspicuous to them without; and therefore set forth the two Mysteries, or Sacraments of the Church, Baptisme, and the Lords Supper. The Navell, serving for the nourishing of the Infant in the wombe, resembleth Baptisme, nouri­shing Infants, and new borne babes in the wombe of the Church.

It wanteth not liquor:

First, of the blood of Christ to ju­stifie us from sin.

Secondly, of the Spirit of Christ to sanctifie and cleanse us from sin.

The belly: to wit, the Lords Supper, is as an heape of wheat, for store of excellent, and sweet, and fine nourish­ment, set about with lillies; because onely the faithfull pure Christians shall bee admitted to partake in that Sacrament.

The Lords Table shall not bee set [Page 210] about with weeds, prophane and scan­dalous sinners, but with Lillies, wor­thy Communicants.

Thy two brests (the Teachers of that Church) are like two young Roes: For their agility, skipping up and down to suckle the converts; implying that the first Ministry of the Jewes, at the con­version of that people shall rather be as the Evangelists, bound to no certain place, than as Pastors fixed to any set­led Congregation, which yet out­wardly they shall be.

That are twins.]

First, for their likenesse in disposi­tion.

Secondly, brotherly equality.

Thy neck is as a Tower of Ivory: Vers. 4. thine eyes like the fish pooles in Heshbon, by the gate of Bath-rabbim: thy nose is as the tower of Lebanon, which looketh toward Damascus.

Thy neck is as a tower of Ivory.] Chap. 4. vers 4. The neck (as above) is the faith of the Church, joyning Christ & his Church together, as the neck doth the head and body.

[Page 211] As a tower, for strength, of Ivory, for preciousnesse, 1 Pet. 1. 7. for which faith is com­mended. 2 Pet. 1. 1.

Thine eyes are like the fish pooles in Heshbon, by the gate of Bath-rabbim.] For the abundance of water, meaning teachers, that they shall yeeld even tears of Repentance at their conversi­on, partly for the great wrong they had done our Saviour, Zech. 12. [...]0 partly to consi­der the unspeakable and undeserved kindnesse of God towards them. Ier. 3. 8. 9. & 50. 4.

Thy nose is like the tower of Lebanon, which looketh toward Damascus.] There was a double house of the forrest of Lebanon, the one in Ierusalem, built by Solomon, so called by way of resem­blance; 1 King. 7. 2 & 10. 17. In which hee put his golden shields, whence Shishak taking them, is said to take them out of Ierusalem: 1 King. 14. 25, 26. of this house speaketh Isaiah, Isa. 22. 8.

There was another house built in the forrest of Lebanon as appeareth by this place, which is said to looke to­ward Damascus, to distinguish it from the other which is in Ierusalem.

Lebanon it selfe stood in the utmost [Page 212] Confines of Israel Northward towards Syria: and therefore this house built in Lebanon is said to looke toward Da­mascus the chiefe City of Syria. Now Lebanon being full of all manner of sweet and fragrant trees, and shrubs, and spices; the Tower built in Leba­non must needs be compassed with the sweet smelling odours, to the great refreshing and delight of such as should lodge in it.

Hence the nose of this pure Church is compared to this Tower; because they that dwell in this Church shall bee wonderfully refreshed with the sweet odours of the Ministry, 2 Cor. 2. 15. which is the sweet savour of life unto life: as also with the savoury conference of good Christians, and their faithfull and godly conversation.

Thine head upon thee is like Carmel, Vers. 5. and the haire of thine head like purple, the King is held in the galleries.

Thine head upon thee is like Carmel.] Carmel excelled for fruit, and fulnesse in feeding Cattell, and therefore is reckoned with Lebanon, and Sharon, [Page 213] and Bashan, Isai. 33. 9. & 35. 2. famous for fertility.

The head of the Church under Christ is the Civill Magistrate. 1 Sam. 15. 17. The meaning then is, that the Magistrate of this Church shall yeeld store of sound and sweet nourishment to the people, by giving and maintaining free passage to each holy Ordinance of God, and also by wholsome Lawes, and lastly by good example of godly life.

The haire of thy head like purple.] The haire; whether it bee the common Christians of the Church that hang upon Christ, or the Officers or Ser­vants that hang upon the Magistrates of that Church, they are like purple.

First, Isai. 33. 24 and 63. 1. not onely died in crimson blood of Christ.

Secondly, but also of a royall hue, as purple is a princely die; Cant. 7. 1. all of them as Princes. Zech. 12. 8.

The Officers and Exacters shall bee Peace and Righteousnesse. Rev. 16 12

These Officers shall not basely sharke for bribes, Isai. 60. 17. and 18. nor exact for fees, nor oppresse for filthy lucre, nor pick holes in mens estates to trouble the [Page 214] people and enrich themselves; but like purple-clothed Princes, be like their Ministers, and honour both their Ministers and themselves with Peace and Righteousnesse.

The King is held in the Rafters.] For so the word is turned before, Cant. 1. 17 where the Rafters were understood partly of the Temple. Held, is alwaies (to my re­membrance) used for holding by con­straint, bound as a Prisoner. The mea­ning may be then, That the King, or chiefe Magistrate is bound to bee pre­sent at the Ordinances of God in the Temple, as any other private Christi­an; which is foretold expresly of this Church, Ezek. 46. 10. when the people goe into the Temple, the Prince is comman­ded to goe in with them, when they goe out, he shall goe out with them together; he shall come in with the first, and go out with the last: Or what if it imply that their greatest Magi­strates shall submit themselves to bee bound with the censures of the Church, Psal. 149. 6. 8. & 9. v. Isai. 49. 22. according to that where the Psalmist telleth of binding of Kings [Page 215] with the Ordinances of God in the Church. And Isaiah foretelleth that Kings and Queenes shall bow downe their faces towards the earth unto the Church, and licke the dust of their feet; both their interpretations stand well together.

Ʋse 1 First, this doth shew us how to come and appeare beautifull in the eyes of the Lord Jesus: which is when wee turne our feet from the estate and wayes, and bondage of sin and Satan, and come out of the captivity into the liberty of his children, when wee claime our Inheritance of the King­dome of heaven, seeking after it above all earthly blessings, and walking to­wards it; when we walke confidently in a Christian course, then Christ ad­mireth our beauty. How beautifull are thy goings with shooes, O Princes daughter! Yea, Christ then esteemeth us as Princes children: what matter then if foolish Men account us Pea­sants, and our going with shooes as straight in the instep? but wee stand not, nor fall not to their judgements, [Page 216] but to his who shall judge us to eter­nall happinesse, or misery at the last day: Mat. 5. 18. He word must stand when eeaven and earth shall fall: 2 Tim. 2. 21 If he account us vessels of honour, we are so indeed, who is it that dishonoureth us? If men should cast a vessell of gold or sil­ver into the mire, and trample upon it, yet the vessell is still a vessell of honour, good, and rich, and precious; the mire may easily be washed off from such vessels. Be not discouraged then from Christian courses by foolish feares of reproach: The truth is, if we goe on in sin, Christ esteemeth of us as base peasants, as ugly and abomi­nable in his sight, naked, bare, defor­med, and defiled; yea, he esteemeth our goings as going barefoot, which either, first, brawneth our feet with a thicke skin, that thereby we grow in­sensible and feele nothing: or second­ly, pricketh us with unnecessary scru­ples and fears.

Ʋse 2 Secondly, we may from hence ob­serve to whom the praise of the con­version of the forwardest Christians is [Page 217] due; to wit, to the hands of a cunning workman, the God of power and peace. We might be also called as often to returne, as the Shulamite in the last verse of the former Chap­ter: and yet unlesse this cunning workman put the bones of our thighes into joynt, wee shall not returne to him.

Ʋse 3 Further, see here the use of Bap­tisme, even to Infants. The Anabap­tists object that Infants can receive no benefit by it, Baptismes use. because they yet receive no understanding, no benefit by the word: As if Infants cannot re­ceive nourishment by the Navell, though they can neither take, nor chew, nor sucke meat with hand or mouth: Baptisme is the Navell by which Infants are nourished in the Church.

Ʋse 4 Fourthly, from this Navell, never wanting liquor; observe, there doth never want just matter of instruction and comfort to be fetched from our baptisme against all temptations. Comfort in Bap­tisme. Doth Satan detaine thee from obeying thine [Page 218] effectuall calling: Remember in Bap­tisme from thine Infancy thou wast admitted into the family of Christ; doth hee trouble thee with feares and doubts, that thy sinnes are not pardo­ned? behold thy baptisme is full of liquor of Christs blood, to justifie thee from all thy sinnes: Doth Satan tempt thee to defile thy selfe with any sinne? Behold thou art washed solemnely in baptisme from all sinne, and wilt thou defile thy selfe against thy baptisme?

Ʋse 5 Fifthly, in the Lords Supper, see what plenty of excellent sound and sweet nourishment is offered to us, even an heap of wheat: Iohn 6. 55. Christs flesh is meat indeed, and his blood is drink in­deed. There is al-sufficient nourish­ment for an hungry soule; this serveth to quicken our appetite to this hea­venly banquet.

Ʋse 6 Sixthly, observe what manner of persons should bee admitted to the Lords Table, and how we should pre­pare our selves thereto. This heape of wheat is not to bee set about with stinking weeds, but with faire lillies: [Page 219] Cleanse wee ourselves then from all scandalous sinnes, yea, and from all se­cret sinnes, to our best endeavours, so shall we be fit to be set about this heap of wheat, the Lords Table.

Ʋse 7 Seventhly, note that Ministers, to be like Roes, skipping up and downe to gather and suckle the children of the Church, is fitter for a Church in ga­thering, than convenient in a Church constituted; for then the brests hang in their place like clusters of Grapes up­on the branches of the Vine, v. 7, 8 But they must be brests giving suck, not dry nurses; that is their duty in every estate of the Church. Or if their people bee growne up in Christ to fitnesse for strong meat, Heb. 5. 12. then They to be full in a stronger liquor than milke, as clusters of grapes, full of wines.

Ʋse 8 Eightly, see the beauty and com­mendation of three cardinall graces:

First, Faith, to be

First, strong,

Secondly, precious, applying the precious promises, and making us rich with them.

[Page 220] Secondly, Repentance to abound in brokennesse of spirit through god­ly sorrow, melting into abundance of teares, or other affections sutable thereto.

Thirdly, obedience, to be

First, fragrant,

Secondly, and that with all manner of sweet fruits and good, that all that converse with us may smell a sweet savour from our conversation.

Ʋse 9 Ninthly, marke here a lesson for Magistrates, to bee as Carmell, yeel­ding some sweet and plentifull nou­rishment to the people.

First, by procuring free passage to Gods Ordinances, whence Iehoshaphats Nobles are said to teach. 2 Chr. 1. 7. 7. 9.

Secondly, by making wholesome Lawes.

Thirdly, by giving good example of life, to have no Officers hanging about them of base demeanor, exactors, promotors, contentious persons, but such as may execute it themselves and their Ministers, and for publique Or­dinances of Gods worship; it is no [Page 221] disparagement to Magistrates to be­have themselves reverendly in them, and to submit themselves unto them as unto Christ.

Ʋse 10 Tenthly, from this compleat de­scription of the beauty of the Church in all her parts, observe,

First, that the Church was never so compleatly beautifull in all her parts, as it shall be when the Jewes are called. The Apostolique Primitive Church, though all fair, yet wanted this head­like Carmel, a Christian Magistrate, yea and some purity of the Sacrament. 1 Cor. 11. 20.

Secondly, in that he beginneth this description from the feet, and so a­scendeth to the head in order: It may seeme the calling of the Jewes shall begin at first, rather with some of the lowest people, and so ascend higher and higher to more eminent persons.

Thirdly, in that the Church neither here (where so many of her members are set forth) nor in all this Song is described, by the beauty of her hands, or fingers, wee must not gather that therefore this Church will bee barren [Page 222] of good works God forbid, but rather conceive, Christ concealeth the men­tion of her hands; to wit, her works, partly,

First, because the Harlot of Rome so delighteth so much to boast of her hands, of her works, which indeed she wants: Christ had rather his Church should abound in good works in si­lence, than boast of them, especially when they are wanting.

Secondly, because it is he alone (and not wee) that worketh all our workes for us. Isai. 26. 12.

Cantic. 7. vers. 6.—vers. 4. of 8. Chap. How faire, Hos 14. 8. &c. Ioh. 15. 5.

In these verses the holy Ghost goes on to describe the second estate of the Jewes Church, as is spoken above, Chap. 7. ver. 1. in ver. 6, 7. as growne up to her full stature and maturiry.

For first, beauty is not observed till full growth; now here her beauty is admired, ver. 6.

Secondly, her stature is expressely mentioned to bee a Palme-tree. v. 7.

Thirdly, her brests are here mentio­ned [Page 223] againe, ver. 7. which sheweth that he speaketh not of the same estate of the same Church as asore: Besides the brests yeelding wine in stead of milke, it is a signe the Church shall then be growne to more maturity and fitnesse to be fed with stronger meat.

The Church of the Jewes then come to her fuller growth is here described.

First, by her beauty, which is ad­mirable, How faire! and joyned with pleasure, How pleasant art thou! especi­ally for publique worship so described, verse 6.

Secondly, by her stature resembled to a palme tree, ver. 7.

Thirdly, her brests resembled to clusters of Grapes, ver. 7.

The third estate of this Church, as it shall be further enlarged by the ac­cesse of the Gentiles, is described, ver. 8. 10. and that

First, by Christs climbing this palm-tree, and taking hold of the boughes of it, ver. 8.

Secondly, by the rich supply of nourishment from her brests, ver. 8.

[Page 224] Thirdly, by the smell of her nose, re­sembled to Apples. ver. 8.

Fourthly, by the power of her Do­ctrine, ver. 9.

Fifthly, by her familiar fellowship with Christ, ver. 10.

The fourth estate of this Church, as it shall multiply, and stretch it selfe into the Country villages, is descri­bed, ver. 11. to the 4. of the next Chapter, and that

First, by the occasion of this en­crease, the Churches invitement of Christ to visit the Country villages, ver. 11. 12.

Secondly, by the affectionate ser­vice of this Church to Christ, cha. 8. ver. 1. 2.

Thirdly, by Christs affectionate em­bracing of her, ver. 3.

Fourthly, by the Churches desire for the continuance of this estate without interruption, ver. 4.

How faire, Ver. 6. and how pleasant art thou, O love for delights!

How faire!] The fairenesse and beauty to the Church implyeth sutably [Page 225] to what is found in the naturall beauty of the body.

First, a compleat integrity of all the Members of this Church; where any Member is wanting, there is deformi­ty, beauty is blemished. This Church shall want then no Ordinances of God, nor any such Members to whom the dispensation of each Ordinance be­longeth.

Secondly, a fit proportion of all the Members of the Church one to ano­ther; no swellings, no convulsions.

Thirdly, a good colour in the out­ward face of things, all carried decent­ly, and in order: How faire! It imply­eth admirable beauty in all these re­spects.

How pleasant for delights!] This word implyeth a ready willingnesse of this Church to the publique worship of God, which is here called delights; as being the marriage bed wherein Christ most familiarly solaceth him­selfe with his Church.

This ready willingnesse of this Church was foretold, Psa. 110. 3. and the willing­nesse [Page 226] of this people to any service of of his is pleasant to him. 2 Cor. 9. 7.

O love!] As if the Church were so lovely; that it were even love it selfe.

The five former verses described the Church in her severall Members a part. This verse considereth the whole body met together in publique duties.

This thy stature is like to a palme-tree, Vers. 7. and thy brests to clusters of grapes.

This thy stature is like a palme-tree.] This tree is eminent,

First, for her straightnesse.

Secondly, for her tallnesse.

Thirdly, Ier. 17. 8. for her perpetuall green­nesse and fruitfulnesse, as that

Fourthly, for her thriving under weight pressing it downe.

Fifthly, for her easinesse to be clim­bed, having many boughes, whereon to stay hands and feet: Plin. lib. 13. cap. 4. So shall the Church bee eminent for uprightnesse thererein, for growing up even against all oppositions of Gog and Magog, for ready entertaining of all the faithfull that shall come to her.

[Page 227] Thy brests are like the clusters of the vine-grapes.] Their Ministers such like in soure respects,

First, not few, as afore, two young Roes, but many, as clusters,

Secondly, not stirring up and down as Roes, from place to place, but hang­ing in their places.

Thirdly, full of strong liquor of sound Doctrine.

Fourthly, requiring some pressure in urging (though little) before they empty themselves, but upon easie pres­sure doing it plentifully.

I said, Verse 8. I will goe up to the Palme-tree, I will take hold of the boughes thereof: now also thy brests shall be as clusters of the vine, and the smell of thy nose like apples.

I said, I will goe up to the Palme-tree, I will take hold of the boughes thereof.] Christ speakes of himselfe to imply the readiness of his Members to resort and flock to this Church of the Jewes; for what Christs Members doe by the guidance of his Spirit, he accounteth it his owne action. This forwardnesse [Page 228] of the Gentiles to ascend and resort to Ierusalem, is elsewhere foretold more plainly Zech. 8. 23..

Now also thy brests as the clusters of the vine.] Isai. 60. 8. 11. And that is notwithstanding the plenteous accesse of the Gentiles to the Church. Here shall be no defect of Ministers to teach and feed them all; but there shall be still a large supply of store, sweet and plentifull Teachers, as clusters of grapes to refresh them all.

And the smell of thy nose like apples.] Notwithstanding this plenteous ac­cesse of the Gentiles, the life of com­mon Christians intainted with Hea­thenish & Popish unsavory pollutions; yet the Church her selfe, and they that live in it shal smel a fragrant savour of the good conversation of the people.

The smell of thy nose.] Not which the nose yeeldeth, but which is yeelded to the nose, to thy savoury discerning shal be sweet and comfortable as that of Apples

Before, when this Church consisted of her owne people, her smell was as that of Lebanon, v. 4. & now by the ac­cesse [Page 229] of the Gentiles it shal not be cor­rupt. Indeed when the Israelites came out of Egypt, the mingled of the Gen­tiles with them, drew them away to murmuring and lusting; for this com­pare Exod. 12. 38. with Numb. 11. 4. But no such contagion shall accrue to this Church by the mingling of the Gentiles with them.

And the roofe of thy mouth like the best wines, for my beloved, that goeth downe sweetly, Verse 9. causing the lips of those that are asleep to speak.

And the roofe of thy mouth like the best wines. Hebr. Like good wine, going to my beloved most straightly and rightly.] That is, the Doctrine of the Church shall bee as ever any most sweet and powerfull, and comfortable, and generous wine; it shall ever goe, or tend directly to Christ, alwaies aiming at the preaching of him.

To goe rightly, or straightly, im­plyeth the strength and generousnesse of wine, when it sparkleth upward in the cup, as Prov. 23. 31. which here expresseth the lively vigour of the [Page 230] Churches Doctrine, in her preaching of Christ, causing the lips of those that are asleepe to speak. Such shall be the sweet and powerfull efficacy of the Doctrine of the Church then, as shall cause the sleepy and drowsie profes­sors, whether amongst us Gentiles, or amongst the Jewes, to open their mouthes and speake plentifully to Gods praise. When the Apostles spake (the wonderfull workes of God) in strange tongues, some of the people thought them to be full of new wine, but they were deceived, Acts 2. 11. 13. and were wil­ling so to account of them in mocke­ry. But these people shall be full of new wine of the Spirit and Word of God, to open their mouthes to speak as the Apostles did, the wonderfull workes of God.

I am my beloveds, Vers. 10. and his desire is to­wards me.

This profession of the Church, that she is her beloveds, Argueth,

First, her familiar fellowship with Christ.

[Page 231] Secondly, her faith, or confi­dence of her Interest in him, or his in her.

Thirdly, her open profession of the same.

That his desire is towards her, ar­gueth the strength of his affection to­wards her, Gen. 3. 16. & 4. 7. and it is the same word used *, which there implieth two things,

First, the strength of their affection to their husband, and their elder bro­ther.

Secondly, the subordination and de­pendance thereof upon their will: the former is here also meant, the lat­ter doth not stand with the soveraign­ty and headship of Christ over his Church: Ephes. 5. 23, 24. Unlesse thus far, to intimate Christs tender regard of the will and desire of his Church; as he would be as unwilling to deny them, as loving husbands be to deny their wives any thing. Vers. 11.

Come my beloved, let us goe forth into the field: let us lodge in the villages.

In these words, the Church in­inviteth [Page 232] Christ to visite the Coun­trey villages about her, implying,

First, her prayers to Christ, that with her he might lodge there, plant and set Churches there.

Secondly, her care to take and ob­serve all opportunities to advance such a work.

Let us get up early to the vineyards, let us see if the vine flourish, Vers. 12. whether the tender grape appeare, and the pomegranats bud forth, there will I giv thee my loves.

Let us get up early to the vineyards, let us see if the vine flourish.] Mea­ning if any opportunity should offer it selfe, to plant Religion amongst them; then Christ and she might be forward to further the same.

Thirdly, her promise to Christ to employ her best endeavours to such a service.

There will I give thee my loves.] The love of the Church to Christ is espe­cially seen in feeding his Lambes and Sheep: Ioh. 21. 15. She therefore offereth to Christ free use of her dearest and best affections to set forward such a work.

[Page 233] Fourthly, her discerning of some good beginning of such a work.

The Mandrakes give a smell, Vers. 13. and at our gates are all manner of pleaseant fruits, new and old, which I have laid up for thee, O my beloved.

The Mandrakes give a smell.] Which is a Countrey field hearb, Gen. 30. 14. yet amiable, which argueth some fruits to be gathe­red in the Countrey.

And at our gates are all manner of pleasant fruits, new and old.] And there­fore, out of the abundance of her own store, she can supply the Countrey with all fit helps, to her further gathe­ring and establishment.

Which I have laid up for thee, O my beloved.] She professeth her desire to employ all her store to Christs advan­tage, and therefore abounding with Ministers, and other fit Officers for gathering and establishing the Countrey Churches about her, she expresseth her readinesse to bring them out to his service and use, as if they were some good houshold provision, laid up by her for such a use. The ac­cesse [Page 234] of the whole Land of Israel to the City is profitable. The Land shall be called Belulah, Isai. 62. 4. as well as the City Hephzibah. ver. 10. A Causey is cast up for a mutuall recourse of Coun­trey to City.

THE Church of the Jewes, both in City and Country thus gathe­red, doe here expresse her ardent af­fection to Christ, and due respect of him, which the old Synagogue shewed towards her whilst he was conversant amongst them in the flesh. (Since saith she) O that thou wert as my brother, &c. Christ was made our Brother by ta­king our Nature upon him at his In­carnation, and then hee sucked the breasts of the Church, attending to the Ministry of Iohn, and other Jewish Teachers: she therefore to shew her affection, desireth that he were now amongst them conversant in their streets againe in bodily presence, shee would not doe then as the old Syna­gogue did, be ashamed of him, or come to him by night; but she would kisse him, and embrace him in the open streets, and yet no man should then despise her for her so doing, Ioh 4. 48, 49. as they did; but every one should encourage [Page 238] her in her obsequiousnesse to him: She would not reject him, Luke 4. 28, 29. and thrust him out of the Synagogue, as her old Ancestors had done; but if she found him without, she would lead him, and invite him into their Synagogue, or Temple, there to instruct her, and teach her the will of her father; Mat. 27. 34 shee would not give him gall to eat, and Vinegar to drink, as her forefathers had done; but she would cause him to drink of the best delicate spiced wine, and the juice of her Pomegranat.

His left hand should bee under my head, Verse 3. and his right hand should embrace mee.]

The left hand of Christ is the Christian Magistrate, which shall in those daies support and advance the Church, and hold up her head.

His right hand is the faithfull Mi­nisters, Ezek. 34. 23, 24, 25. which shall speake comfor­table things to her heart, Dan. 7. 27. and so em­brace her, Isa. 62. for this also see, Cant. 2. 6. I charge you, O daughters of Ierusalem, that you stir not up, nor awake my love un­till he please.

[Page 239] The Church enjoying these great mercies and blessings from Christ, chargeth all her daughters, members, to walk so thankfully, and fruitfully towards God, and lovingly and help­fully one towards another, and so cir­cumspectly, and inoffensively to them which are without, that no occasion be given of their alteration of their hap­py estate. When the Church gave this charge before, it was in regard of the Roes and Hindes of the field; Chap. 2. verse 7. feare­full Christians comming on towards Religion, willing to flocke, and feed, and converse with the sheepe, Chap. 3. verse 5. yet ready to start and flee away upon any feare of danger of persecution; but now no regard is had of these fearfull ones; for they that shall then remaine fearefull, Isai. 65. 25. when the Church shall en­joy so great light and safety, they shall bee quite excluded from conversing with the Church.

For use, we may here learne

Ʋse 1 First, since the Church of the Jewes shall attaine to so great beauty, it ought to kindle our desire to pray [Page 240] earnestly for their conversion, that wee may behold the admirable fairnesse thereof, and bee delighted with her consolations. Isai. 66. 11. 12.

Ʋse 2 Secondly, this doth teach us how to approve our selves pleasant and faire in Christs eyes, even by keeping his Ordinances in integrity, and sim­plicity, and by a willing readinesse to frequent the same.

Christ may see all the world, as hee did when Sathan Eccles. 1. 2. 14. & 2. 11. 15. 17. 19. 22. 26. shewed it to him, Mat. 4. 8. 9. and yet not admire it, Luk. 4. 5. 6 yea, condemne it for vanity, as it is; but a well ordered Church, and ready, he admireth.

Ʋse 3 Thirdly, here learn the more straight and sincere, the more patient and meek, the more faithfull, the more fruitfull in all holy obedience, &c. the more doe wee attaine to a Palme tree, like full stature of Christianity.

Ʋse 4 Fourthly, it may learne and direct Ministers to apply themselves to the estate of their people: If they bee bebes in Christ, to be as breasts of Milke to suckle them: If they be grown to ripe yeares, to bee as clusters of [Page 241] grapes to refresh them with stronger liquor, be ready to poure out sweet and comfortable liquor; but see some good calling to pressing you to it, let all your Doctrine direct to Christ, and dispense it with such powerfull effi­cacy of the Spirit, that the drowsie sluggard may bee raised up to some fruitfulnesse, and more holy walking towards God.

Ʋse 5 Fifthly, this may teach townes well provided for, to lend their best care and help for the edifying and calling home of Countrey Villages: Grudge not then at their ready resort to the gate of your Assemblies, but rather en­courage them, that they may be parta­kers with them.

Ʋse 6 Sixthly, this lets us see, that time shall come when forward profession shall be no disgrace; yea, men shall kisse Christ openly, and shall not bee despised.

Ʋse 7 Seventhly, the malignity of our An­cestors against Christ and his Go­spel must provoke us to more embra­cing [Page 242] of him, and more subjection to him.

Ʋse 8 Eightly, we may here see that a faith­full Ministry, and godly Magistracy is a pledge of Christs tender love, and kinde embracing of the Church.

Ʋse 9 Ninthly, we are hence to take no­tice, that when a Church enjoyeth many gracious and sweet blessings from Christ, it is good for her to see it and acknowledge it; and to be care­ful that all her Members may so walk, as their happinesse be not interrupted. In the fourth verse the charge runneth thus, That ye stir not up, &c. But in the Hebr. Why should you stir up, &c. As who should say, when all things are throughly and fully reformed and set­led: Why should you goe about any Innovation? This manner of charge was never uttered before, Cant. 2. ver. 7. to the end.

(Who is this that commeth up from the Wildernesse, leaning upon her beloved?) I raised thee up under the apple tree: there thy mother brought thee forth, there shee brought thee forth that bare thee.

[Page 243] Who is this that commeth up from the Wildernesse:] In these words the holy Ghost setteth out the calling and estate of two other Churches after the calling of the Jewes:

First, the one arising out of the Wil­dernesse, ver. 5. 7.

Secondly, the other a little sister, ver. 8. 10. together with the estate of the whole Church, as it shall then stand, from that time to the end of the world, ver. 11. 14.

This Church comming up from the Wildernesse is described,

First, by the unexpectednesse of her arising, together with the admiration of the Jewish Churches there, ver. 5. Who is this that commeth up out of the wil­dernesse?

Secondly, by the place of her ari­sing the Wildernesse.

Thirdly, by her familliar fellowship with Christ, joyned with her confi­dence on him, leaning upon her beloved.

Fourthly, by the means of the gathe­ring and raising of this Church, I rai­sed thee up under an apple-tree, &c. ver. 5.

[Page 244] Fifthly, by her earnest desire of his deepe affection to her, and continuall remembrance of her, Set me as a seale upon thine heart, as a seale upon thine arme, ver. 6. which petition of hers is urged by a motive, taken from the strength and depth of her affection to him, which she proveth,

First, by comparing her affection as equall to three things most strong,

First, Death.

Secondly, to the Grave.

Thirdly, to vehement flames of fire, ver. 6.

Secondly, by comparing it to two things as lesse than her affection, though they be also of great force,

First, to many waters, which can­not quench her affection of love.

Secondly, to the whole substance of any mans house, which would bee contemned if it were offered to withdraw her from Christ, ver. 7.

The calling and estate of the other Church, the little sister, is described by three passages,

First, by the consultation of the [Page 245] elder Sisters; to wit, of the Jewish Churches, and of that Church com­ming up out of the Wildernesse, what they shall doe for her when she shall be spoken of, ver. 8.

Secondly, by a resolution what they shall doe for her, sutable to what her condition (as they shall finde her) shall require, ver. 9.

Thirdly, a satisfaction given by this little Sister, to the elder, how her estate standeth, together with the cause thereof, Gods favour, that they may the better know what courses to take for her, ver. 10.

The estate of the whole Church, as it shall stand after the conversion of the Jewes, and of those other Churches is set forth;

First, from Christs care for them, expressed,

First, in his watchfulnesse over them in his owne person, which he ampli­fies by the lesse care which Solomon had of his vineyard, committing the keeping of it to others, ver. 11, 12.

Secondly, in his charge to the [Page 246] Church, that he may heare her com­panions hearkening unto her, ver. 13.

Secondly, by the Churches prayer unto Christ, that he may hasten the translating of them into heaven in the end of the world, ver. 14.

Who is this that commeth, &c.] Who these Churches should be that re­maine to be called after the conversion of the Jewes and Gentiles, we cannot conceive any more fitly than the Churches of Assyria; secondly, of Egypt, of which we read Isa. 19. 23. 25. When a Church shall bee elected among the Jewes, signified by Ezekiels goodly Temple, the water of Gods Spirit shall flow from thence East­ward, Ezek. 47. 1. 9. goe downe into the Desert, and from thence spread themselves farre and neere.

This Desert, or Wildernesse East­ward from Iudah, is the Wildernesse of Arabia, whither Spirituall graces shall be conveyed by some comming from Ierusalem, and from thence they shall bee further carried into the East Countries, to the gathering, and con­version [Page 247] of the Assyrians and others: Whence it is, that Church arising from the Wildernesse of Arabia, is said to leane upon her beloved in an Arabian word; as when the holy Ghost was to speak of the Babylonian Capti­vity (or Winter) being past, he useth the Babylonian or Caldean word. Cant. 2. 11. So then, when the Churches of Iudea shall see such a goodly Church spring from small helpe, out of the Wildernesse of Arabia, beyond their expectation, they shall say of her, Who is this that commeth out of the Wildernesse, leaning upon her beloved? trusting by faith on him, and thereby attaining and enjoy­ing fellowship with him: for to leane is put as an act of faith or trusting Prov. 3. 5., and the gesture implieth familiar love Iohn 13. 2 [...]. & 21. 20..

It raised thee under an apple tree.] Christ, or the Church of the Jewes by his power raised up his Church by the meanes of some inferior Magi­strate, resembled here by an Apple tree, as before Cant. 2. 3.: For though hee was not so high and mighty as the Cedars [Page 248] of Lebanon, or the Okes of Bashan; yet eminent he was, and his shadow good, and his fruit cordiall and com­fortable.

And the meanes of the gathering of this Church, being at first but an infe­riour Magistrate; the Church had more need and use of faith to leane upon her beloved, when soveraigne authority did not countenance the worke.

There thy mother brought thee forth.] To wit, the Mother-Church of the Jewes, or the Catholique, which is the Mother of us all. Gal. 4. 26.

Set me as a seale upon thy heart, Vers 6. as a seale upon thine arme, for love is strong as death, jealousie is cruell as the grave: the coales thereof are coales of fire which hath a most vehement flame.

Set me as a seale upon thine heart, as a seale upon thine arme.] That is, let me be deep engraven as a seale is into thine heart or affection, and as a seale on thine arme, let me be continually in thy sight and remembrance. And because the heart is the seat of the [Page 249] will, and the arme of strength, therefore she desireth his deep affection and mighty strength and power alwaies to be present with her for her comfort and peace.

For love is strong as death.] Death sheweth his strength,

First, in subduing all sorts of people high and low, young and old.

Secondly, accepting no compassi­on, nor yeelding to any opposition, but going through with his worke; such strength of love shal this Church shew to Christ, subduing all before her to the obedience of Christ, and not suffering any impediment to de­taine her from him.

Iealousie is cruell as the grave.] Jea­lousie is a mixt affection of zeale or fervent love, and carries at any corri­valls, a rage with wrath against them: So fervent then shall the zealous love of this Church be to Christ, that she may not endure any such things as shall steale away the peoples hearts from Christ, or alienate or lessen his affection to her, but as the grave,

[Page 250] First, shee shall devoure all such things, and bury them out of sight, And

Secondly, there hold them under for ever.

The coales thereof are coales of fire, which have a most vehement flame.] The ardency of this love shall as coales of fire,

First, enflame her in all her services to Christ:

Secondly, burne up as stubble all impediments.

First, All inward green lusts.

Secondly, outward entanglements.

(Vehement flame.) Hebr. Flames of God, that is, excellent or extraordi­nary; for in Scripture Phrase, the things of God are transcendently ex­cellent, as the Harpes of God Rev. 15. 2., the Trees of God. Pal. 1. 3.

Flames of God, divine and vehe­ment; and indeed this vehement love being kindled by Gods heavenly Spi­rit, cannot be quenched with earthly things.

Many waters cannot quench love, Verse 7. nei­ther can the floods drowne it: if a man [Page 251] would give all the substance of his house for love, it would utterly be contemned.

That is, neither adversities, though never so many, or deep, or strong, as many waters and floods, shall withdraw this love from Christ; nor all the treasures, and pleasures, and credit, which the substance of any mans house might procure us, shall be of any reckoning in comparison of Christ, to withhold our hearts from him.

We have a little sister, Vers. 8 and she hath no breasts, what shall we doe for our sister, in the day when she shall be spoken for.

Wee have a little sister, &c.] The Church of Iudea and Assyria hearing of some good people growing up, and comming on in Egypt, they are soli­citous what course to take for them for their growth and establishment.

(A little sister.) Isa. 19. 18. In comparison of the Jewes or Assyrians, for but five Cities in the Land of Egypt speak the language of Canaan, and one of them shall be called the City of destruction.

And she hath no breasts.] No Mini­sters [Page 252] to give to them the sincere milk of the word or the meanes of conso­lation in their oppressions and di­stresses. 1 Pet. 2. 2. Isa. 9. 20.

In the day when she shal be spoken for.]

When the fulnesse of time shall come, that she shall grow up to such a multitude of Professors, as may bee fit to have a setled Church establi­shed amongst them; for there is a company grown up to be a fit Spouse for Christ. When there are so many good Christians as may constitute a well ordered Church.

If she be a wall, Verse 9. we will build upon her a palace of silver: and if she be a doore, we will enclose her with boards of Cedar.

If she be a wall, we will build.] That is, if she have a Christian Magistracy; for the Magistrate is a wall.

First, high, to keep out invasions of enemies; even so doth he keepe out forraigne evills from breaking in upon his people.

Secondly, close to keepe in his people within bounds from breaking out into disorder.

[Page 253] Thirdly, firme, whereon to reare (if occasion be) a silver Palace, where­on to lay the frame of a good motion, or course to bee taken for Publique good.

Fourthly, a Wall of partition, to divide betweene right and wrong, to give every man his own.

We will build upon her a silver palace.]

We will make her garment honoura­ble and wealthy.

If she be a doore.] That is, if she have faithfull Ministers, which as a doore, open the way to Christ, that the peo­ple may go in and out, and find pasture, in him: We will enclose her with boards of Cedar.] Cedar is a Timber that will neither rot, nor breed wormes, and so will endure alwaies; Whence it was that the Heathen made their Simula­cbra Deorum, Plin. lib. 13. cap▪ 5. Images of their gods of this wood, to make them seeme eter­nall. These Sister-Churches then promise, that if their little sister of Egypt have any faithfull Ministers, they will provide for their safety and peace, that they bee not discouraged, [Page 254] nor disturbed in their function.

I am a wall, Vers. 10. and my breasts like towers: then was I in his eyes as one that found favour.

The little sister of Egypt resolveth her sisters, that shee wants neither Christian Magistrates, nor faithfull Ministers, so full of wholesome Do­ctrine, as that her breasts swell like Towers; which yet she acknowledge­eth to be a singular mercy and favour of Christ, and ascribeth all her store to his praise: Then was I as one that found favour in his eyes.

Solomon had a vineyard in Baal-ha­mon: Verse 11. A place so fruitfull that for ex­cellency it was called the Lord of a multitude, or the owner of great en­crease. He let out the vineyard unto keepers, who paid him a great rent, even thousands for the fruit of it, and yet had a good portion, certain hun­dreds for their owne paines.

My vineyard which is mine, is before me: Vers 12. thou (O Solomon) must have a thou­sand▪ and those that keep the fruit thereof, two hundred.

[Page 255] To wit, I let not out my vineyard to others, but I kept it my selfe al­waies; let Solomon take his thousands for his fruits of his vineyard, and the Reapers their hundreds; I will not so doe, but take all the paines to keep my vineyard, and reap all the gaines of the fruits thereof to my selfe. The meaning is, when Christ hath gathe­red all these Churches of the Jewes, Assyrians, Egyptians, and neighbour-Nations, hee will then keepe his Church with his mighty power, that neither Dragons, nor wilde Bores, nor Foxes shall hereafter root it up, or make havock of it, as in time past they have done: This is expresly foretold, and shall come to passe after the de­struction of Leviathan the great Turke Isa. 27. 1. 3▪.

Thou that dwellest in the gardens, Verse 13. the companions hearken to thy voyce, cause me to heare it.

Thou that dwellest in the gardens.] The Participle being of the Feminine Gender, sheweth that it is the Church, not Christ that is here spoken to, [Page 256] who is said to dwell in the garden; to wit, in the particular Churches, as the sea dwelleth in each particular Coun­trey sea; the German sea, the Spanish sea, the Balticke sea, &c. So the Ca­tholique Church is divided into par­ticular Churches, or the Jewish Mo­ther Church dwelleth by her authority and directions in all other Churches.

The companions hearkning to thy word (or voice) cause me to heare it.] So the words in the originall which implyeth either that Church would have the Mother Church of the Jewes take care of all other Christian Churches, and give directions unto them, and yet not as unto her handmaids, but as to her companions; or else if the words be read according to the trans­lation, The companions hearken to thy voice, cause me to heare it: They imply, that after the calling of these Chur­ches, this shall bee their constant estate to the worlds end, they shall all

First, embrace one another as com­panions, not claiming Romish Supre­macy.

[Page 257] Secondly, hearken to the voice and directions of the Mother Church, (in Solomons daies for wisdome to him.)

Thirdly, continue in calling upon the Name of Christ without dissipa­tion and interruption to the end.

Make haste my beloved, Vers 14. and be thou like to a Roe, or to a young Hart upon the mountaine of spices.

This is the prayer of all the Chur­ches; Now that all things are accom­plished, the which Prophets and Apo­stles have foretold, that Christ would hasten his last comming as swiftly and quickly, as the swiftest of the crea­tures, the Roe, or young Hart, to take them up with himselfe into the high­est Heavens of the Mountaines of spices, where are all manner of spices, where are all manner of sweet and fra­grant and pleasant things, even fulnesse of joy at Gods right hand for ever­more. Psal. 16. 11. Thus is the end of the Revelati­ons, The Spirit and the Bride, and every faithfull soule saith in like sense, Rev. 22. 17. 20. come Lord Iesus, come quickly:

Ʋse 1 The use of this is, first, to teach us [Page 258] that the Nations of the Gentiles shall not be cast off from the fellowship of the Church, when the Jewes are called, as the Jewes were out of the Church, that the Gentiles might bee grafted in Rom. 11. 19, 20.; but even after their cal­ling, new Churches of the Gentiles shall bee brought in; yea, their con­version shall bring from the dead into the world: Rom: 11. ver. 12. 15. What shall the receiving of them be, but life from the dead? yea, the Gentiles shall bring their glory to it, Revel. 21. ver. 24. yea, the cursed Canaanite shall not be excluded from partaking in this bles­sing Ezek. 16. 55. 60. 61.. How much more may we hope then that these Churches of Chri­stendome, which have suffered so much with Christ, and for him, under the Dragon, and the Beast, and the Turk, shall partake with the glory of these Churches of the Jewes when the time shall come.

Ʋse 2 Secondly, this doth teach us how to attaine fellowship and holy fami­liarity with Christ, even by faith, lea­ning upon him as our beloved; infi­delity and doubting hinder our sweet [Page 259] communion with Christ, labour wee therefore to abandon it from us.

Ʋse 3 Thirdly, we may here see the duty of inferiour Magistrates what it is, even to see that the Church be raised up under them, how much more to countenance and protect it with their shadow, and to comfort it with the fruit of their sweet and wholesome lawes and examples.

Ʋse 4 Fourthly, this may serve for tryall of the goodnesse of our affections to Christ; if we thirst after his deepe af­fection to us, and continuall remem­brance of us, if wee labour to subdue our selves and all ours to him, if wee jealously warre against all that which might impaire our love to him, if wee burne up all our impediments, if no afflictions can discourage us from him, if no prosperity can shake our intire desires after him, we are then wel affected to him as this Church is: If we desire to have such deep place in Christs heart, it is a plain signe Christ hath a deep place in our hearts.

[Page 260] Ʋse 5 Fifthly, this may shew us a meanes how to consume all base and kitch in­loves and lusts in us, set upon these sensuall worldly things; grow up in this spirituall love to Christ, and it will swallow up and consume these lesser fires; the greater light will ex­tinguish the lesser, as the Sun will put out the kitchin fire; so this strong fire of Christs love in us will burne up, and eat out all lust in us.

Ʋse 6 Sixthly, this may comfort the true Church and children of God, in assu­rance of their perseverance: if our love to him be so unchangeable, that many waters of afflictions cannot quench it, nor floods of temptations drowne it; if it be so strong as death, that it will devour all before it, how much more is his love to us!

Ʋse 7 Seventhly, this lets us see that the Churches that are well established themselves, must not contemne their weake neighbour Churches, but take care, and use all good meanes for their establishment and growth: How far should greater Churches bee from [Page 261] cutting off the breasts, or breaking downe the walls of their small neigh­bour-Churches.

Ʋse 8 Eightly, this may teach Magistrates to be as walls to keep out all disorder, stand up as a wall if there come in dis­orders, stand so high that they cannot come over; if any would goe a beg­ging, keep them in; restraine beggery, idlenesse, drunkennesse, whordome, and prophanenesse, all evill courses; be as a wall, whereon to reare a silver Palace for ever; whereon to lay the frame of a good motion, course, or order, to be taken for the publique good; any good motion made, or to be made; is as a wall to divide equally to all men their right.

Ʋse 9 Ninthly, this may teach Ministers to be as doores to open a wide en­trance for the people to come to Christ; not as those Scribes and Pharisees, which Christ complaines of Luke 12. 52., which neither enter in them­selves, nor would suffer others: such are rather Port-cullises, yea, gates of Hell.

[Page 262] Ʋse 10 Tenthly, this may let us see the du­ty of Magistrates; if Ministers bee doores, it should bee their care to hem them in with boards of Cedar, to provide for their security: it is the duty of every Magistrate and member to hem them in, that no enemy may be able to oppose them, but that they may be without fear among them, as it is 1 Cor. 16. 10., See that Timothy be without feare a­mong you.

Ʋse 11 Eleventhly, this may let us see a Church enjoying a faithfull Ministry, and a Christian Migistracy, enjoyeth a speciall favour from Christ.

Ʋse 12 Twelfthly, this lets us see what great care Christ will one day have of his Church, though Lyons, Dra­gons, and Beares have broken in up­on the Church to devour it; and be­sides many Foxes have sought to sub­vert it, and to cut the sinewes of it asunder, yet when Christ shall take the government of it into his hands, there shall be no enemy to offer vio­lence to it: When the great Levia­than shall be punished, even Leviathan [Page 263] that crooked Serpent, and the Dra­gon that is in the sea shall be slaine; In that day sing yee unto her, Isa. 27. 1. 2. a vineyard of new wine; yea, the Lord will keepe it, he will water it every moment, lest any hurt it, he will keep it night and day; yea, Christ will one day free his Church from all oppression, and give free passage to all his ordinances.

Ʋse 13 Finally, this serves to teach us all what affection we should have to the comming of Christ to Judgement, to desire him to be as the Roe or a young Hart upon the mountaines of spices; to take us up into the highest heavens, where are all manner of sweet and fragant and pleasant things, even ful­nesse of joy for evermore.

The faithfull Spouses of Christ do earnestly desire his comming to judge­ment, Psa. 16. 11. but Harlots would put off his comming: 2 Tim. 4. 8. A chaste wife, and a loy­all Spouse desires her husband to send no more letters, but to hasten his re­turne, and come home; but a harlot would have her husbands comming deferred; so they whose hearts are a [Page 264] whoring after the world, neither desire Christs comming, nor love his appea­ring. That we may therefore shew and approve our selves to bee the true Spouses of Christ, desire his hasty comming, and say, as Revel. 20. 20. Even so come Lord Iesus, come quickly, Amen. The Lord work this good work and frame of grace in our hearts, for Iesus Christs sake, Amen. Alas who shal live when God doth this? Num. 24. 23.