Sermons upon the Fifth Chapter of the Song of Solomon, Sermon 3
The third Sermon.
IT followeth in the ſeuenth verſe. The watchmen that went about the Citie found me, they ſmote and wounded mee, the watchmen of the wals tooke away my vaile from me. We heard yeſterday concerning the lets in nature which hindred the Spouſe in her comming on, and how many ſtayes men meet with al in their Chriſtian calling. Alſo we hauehave ſeene that the ſpouſe for ſlowing the time, had ſome what to do afterward when ſhe would faine hauehave found her louelove that he with drew him ſelfe for a time, which was ſome trouble to her. And ſure it is when men driue off long or they come to the obedience of the Goſpel, it is a corzie to them when they are called: to ſee how they driue off the time with ye lord, & God correcteth ſuch ſlackinges in his ſaints by many means. Well here the ſpouſe inquiring after Chriſte her huſband, and hauing ouer ſtryded al lets in her ſelfe, maketh report what lets ſhee found abroad in others. And how the malice of the falſe and enuious teachers burſt out aganſt her, yt they abuſed her greatly. Some vnderſtand this of the Godly teachers, that they found the Spouſe and ſmote her with reprehenſions of the worde, and tooke away the vaile of her ignoraunce from her. But becauſe ſhe ſtill inquireth for her huſband and louer, and that of others of Ieruſalem after, for that ſhe could not be ſatiſfied by the watchmen, which rather hindred her: I take it therfore without queſtion to be ment of the wicked teachers, which are ſo farre from helping forwarde of the Godly, that they pine at the zeale and diligence of Gods children labouring to diſgrace them, and hazard their profeſſion to diſcredite among the wicked, pulling off their vaile, dealing roughly as royniſhe rufflers, to boyſterous to handle or louingly intreat the tender Spouſe of Chriſte Ieſus. Yea ſome are not aſhamed to ſaye, none are worſe then thoſe great profeſſours and theſe that talke moſte, thus they ſtrengthen the hands of the wicked and raylers, opening the mouthes of the enemies to blaſpheme euen the Goſpell it ſelfe: diſcountenauncing the true ſeruauntes of God, cauſing them to mourne, whome the Lorde hath not cauſed to mourne:Ezek. 13. but ſow pillows vnderunder the elbowes of the daintie and wanton people preaching peace to them, to whom the Lord hath not ſpoken peace. The Church of God hath alwayes had daungerous Prophetes, Apoſtles and teachers, which hauehave troubled the church, beſides thoſe which ſeduced the people with falſe doctrine. For I am fully perſwaded yt the falſe Prophets which Ezekiel and other Prophets of God ſpake againſt, or ye falſ Apoſtles in Pauls time, which he ſpeaketh of to ye Corinthians & Philippiās: were not al of thē ſo called ſimply for yt they preached falſ doctrine, but in reſpect of their miſapplying and abuſing of doctrine. As for example to preach peace, and to cauſe to mourne is lawfull: but to preach peace to the wicked, or apply mourning to the godly, &c. is falſly to handle the truth. So to preach Chriſt is lawfull, but when it is done of vaine glory or contention, or to adde bondes to the ſaints of God, it is euil to the perſon that ſo doth. Yet Paule reioyced that Chriſt was preached, though of contention, &c. and ſure he would not hauehave reioyced if falſe doctrine had beene taught by them. So we hauehave many no doubt which are voyd of the ſpirite of iudgement to applye doctrine but handling it vncunningly ſmit & wound the Godly, but flatter and ſtrengthen the wicked, which is no doubt a great and feareful ſinne which Ezekiel complayned of in his 13. Chapiter. We muſt be wiſe to handle the word and not mingle chaffe with wheat as Ieremy ſpeaketh Chapter 23.28. Hereof it commeth that the falſe and vnfaithful teachers, do rather beat backe and diſcourage thoſe that ſeeke earneſtly after Chriſte, then further them. For they enuy that the ſimple ſort ſhould grow in knowledge, leaſt their euil life, couetouſneſſe, ambition, flattery and vnfaithfulneſſe in their calling ſhould be found out. Therefore the ignoraunt miniſtery they ſeeke to holde men in ignoraunce ſtill, or keepe them at a ſtay, or at leaſt way would abuſe aucthority to moleſt and ſuppreſſe the zealous and Godly. But this ſhould not diſcourage men from inquiring after God ſtil. If therefore any ſuch thing ſhould befal to any of vsus, euē at ye hāds teachers of the Church let vsus not maruaile: for it muſt be ſo in the Church of God, that they which are perfect may be knowne. And I perceiue euen here among you in theſe parts, yt as the Lord hath begun a good worke in many, ſo it goeth hardly forwarde, by the reaſon of ſome daungerous watchmen & miniſters, enuying the ſucceſſe of the worde preached. But learne of the ſpouſe here to inquire the more earneſtly after Chriſte in his word, of thoſe which are careful in wiſdome to teach. Such there hauehave bin alwaies in the Church of God & ſhal be, yea: euen of thoſe many times which hold not ye ſmalleſt roomes in ye church. So we ſée Amaziah, Amos. 7.10. who enuied the ſimple, & ſincere preaching of Amos. Therefore he complained of him to the king ſaying: Amos hath cō ſpired against thee: & the land is not able to beare his word, &c. And ſubtily like a fox in the mean time counſelled him to fly the land, for he thought his pomp & honor would decay, if Amos proceeded, becauſe the people reſorted to him, but what followed reade the chapiter. Hoſhea the Prophet chapter. 5.1. complained of ſuch in his time, ſaying that iudgment was against the Prieſts & princes, becauſe ye are as a ſnare on Mizpeb and as a net ſpred vponupon Tabor. Meaning that both the Magiſtrates and the Prieſtes of Iſrael deuoured the people and ſought to intrap them, as the fowlers in thoſe mountaines layd ſnares for the byrdes. Alſo the Scribes, Phariſes and Priestes of the Iewes, which retained the chiefeſt dignities & titles in the Church, were moſt noyſome to the ſame, ſo as the ſcripture was verified ſaying,Pſa. 118.22. Mat. 21.42. The stone which the chiefe builders refuſed is become the head of the corner. This certainly is a great offence to many when they ſee Chriſt abuſed of any of the rulers and great Doctors in the Church. Oh ſay they I can tell ſome of the graue fathers, & Doctors of the Church and wiſe learned men, yea ſome alſo of countenance and authority, like not very wel of theſe great teachers nor of theſe gadders to ſermons, and fewe ſuch will reſort to the Sermons, &c. Therefore I wil doe as they doe, they are as wiſe as the beſte, as learned and as well thought of as any of them all. Thus the poore and miſerable people are hindered from Chriſt by ſuch meanes. But Chriſte Math. …1. acknowledgeth his fathers wiſedome herein, that he hath reuealed thoſe high and heauenly miſteryes to the ſimple, and hidde them from the wiſe & prudent of this world. And Paul. 1. Cor. 1.26. affirmeth that not many noble the Lorde hath called, or wiſe men after the fleſhe, but God hath called the fooliſh things of the worlde to confound the wiſe, &c. Howbeit (the Lord make vsus truely thankfull) God hath beautified our ſoyl and Church of England with many nobles & godly magiſtrates, which countenaunce the truth & the Godly teachers and are a wal to thē, hath alſo inriched this his Church, with many Godly, learned and worthy men, and that of countenaunce and titles which preferre the Goſpel of Chriſt Ieſus. Notwithſtanding (as I ſayd) ſuch there hauehave beene and ſhal be ſome in the Church, euen of great ones which ſhall moleſt the ſame. And becauſe this doctrine which diſcouereth the ambition and hurtfulneſſe of ſome perſons in the Church is hardly diſgeſted. I muſt he came beyond my vſual order to inſert ſome authority of the fathers in a worde, who I ſuppoſe ſhall more tollerably bee heard then my ſelfe. Saint Barnard in the 33. Sermon vponupon theſe Canticles ſayth. From whom ſhal the Church hide her ſelfe? All are friendes and all are enemies, all kinsfolke and all aduerſaries, all houſhold ſeruauntes, yet there is none at peace, they walke in the honour of the Lords goodneſſe to whom they do no honor. Hereeby he ſheweth afterwarde, how many inconueniences come in the Church, thereby come their pomper pride couetouſnes. Thereby (ſayth he) their purſes are filled, therefore they couet to be Princes of the Church, &c. Such thinges (ſaith he) come not lawfully, but becauſe they are occupied in the affayres of darkenes, &c. Alſo Barnard els where in ſermone de Pauli comisſione. Alas lord theſe are the first which do perſecute thee which we ſee to affect the highest roomes in the Churche, they hauehave taken the arches from Sion, they occupy the Castle, and hauehave by power ſet the Citye on fire, their conuerſation is miſerable, the ſubuerſion of the people is pitifull. Furthermore Saint Hierome vponupon the 9. chap. of Hoſhea ſaith. I doe not find in the auntient histories any other to hauehave ſeperated the Church and ſeduced the people from Gods houſe, then the Priestes & Prelates which are placed of God to be the watchmen for the people becauſe they abuſed their office. For many ambitious men creeping into the ſeate of the Church, were aſhamed of the humilitye of Chriſt. Which al thinges are truely verefied in the Romiſh Church where the Pope challengeth to be Oecumenical and vniuerſal Biſhop of the whole Churche, and ſo is noyſome to all churches. And woulde to God this noyſomneſſe had onelyonly kept it ſelfe at home in Rome, & had not alſo infected ſome Chriſtian Churches. But ſuch is the miſery of our times thorough ſinne as we can witneſſe of manye troubleſome watchmen (which count them ſelues ſo) in the Church of God in many places. Yea the noyſomnes of that Romiſhe crew hath ſore annoyed the Churches beyond the ſeas and ceaſeth not to trouble and vex our Church of this lande, by ſending out their Seminary Papiſts, and ſcattering abroade that Viperous brood of ye Ieſuites, which greatly moleſt our Church and land through their ſeditious and traiterous practizes, that they might bring the ſpouſe euē the church of England in bondage againe to that daungerous whatchman the Pope, (which I hope ſhall neuer be). For hee ceaſeth not to ſmite and wounde where ſoeuer hee can reach, and to diſturbe the true Spouſe of Chriſte Ieſus. For he playeth the royniſh ruffler with the Spouſe where ſoeuer he becommeth: and all his complices and adhearentes are troubleſome watchmen and ſmiters. Furthermore there are ſome other which for want of warrines ſmite the ſincere profeſſors, and their fellow brethren, wounding them either with doctrine miſapplied as Ezek. 13. or with complaining of them as Amaziah did of Amos. Amos. 7.Or by open reproch or ſome ſuch kind of Ishmaeliticall perſecution. Otherſome as the Brownists (if I may ſo terme thē) they ſmite all & ſpare none, yea the carefulleſt Preachers are moſt charged of thē as reuolters, &c. they ſeeke after a ſort ye ſubuerſion of ye whole ſtate. Finally many vngratious men of a filthy life and ſeruile nature which pretend ſom better ſhew for the time, ſeeke to occupy the roomes of the Church, which are manye times ſooner admitted a room (I know not by what negligence and groſſe ouerſight) then they which are careful to diſcharge a conſcience in that calling. But would to God that they in whoſe handes it is to reforme would bend themſelues to root out ſuch loytering idle and looſe men out of the Church. But thus the vanitie which Solomō noted in the world is to be ſéen, Folly is ſet in great excellency, and the rich ſet in the law place. I hauehave ſeene ſeruants on horſebacke, and Princes walking as ſeruants on the ground. Ecc. 10.6. For many vile and vnworthy perſons (as I ſaid) are crept (I know not by what ouerſight) into the Church liuinges. Ruffians, gameſters, fornicators, idolaters, popiſh prelates, idol miniſters, & as Eſay ſpeaketh, domb dogges, belly Gods,Iſai. 59.10.11. 2. Pet. 2.13.14.17. louers of filthy lucre, wels with out water, empty cloudes, wandring ſtars, &c. alſo ſectuaries, Fameliſts, or Louiſts, & many other vnworthy perſōs are ſet on horſeback, when many worthy mē for their learning, Godlineſſe, grauity, yea (as Solomon calleth them) princes, are fayn to go on foote like ſeruauntes. For ſo many blinde Dolts of the Country, Ploughmen and artificers, thorough Symmony and corruption ſteale into the liuinges of the Church, that the learned and meete perſons in the Vniuerſitie which ſhold be called foorth, are fayn to be without place. Which happeneth partly by default of Patrons which make not conſcience of the Lordes people, partly by other corruptions: but howſoeuer it be the poore ſoules of the people are in extreame hazard thereby, and the people for the moſte part ſee not their owne miſery, and therefore pitty not themſelues, nor vſe any prayer to the Lord in ſuch cauſes, wherein lyeth the cheefeſt daunger of ſoules, ſo as both people and miniſters in many places conſpire, to murther and ſpoyle their own fouls: For if they may hauehave an honeſt & quiet man (as they term him) and a good fellow, they are beſt wt ſuch a one, though he hath no graces from ye Lord méet for that honourable and high ambaſſage, which is a lamentable caſe. And the Lorde puniſheth the neglect & contempt of oure times with the iuſt plague of the famine of their ſoules in ſome place. As Hoſhea mentioneth, chap. 9. ver. 7.8.9. The dayes of recompence are come, Iſrael ſhall know it. The prophet is a fool, the ſpiritual man is mad, for the multitude of thine iniquity, therefore the hatred is great. The watchmen of Ephraim ſhoulde bee with my God, but the Prophet is the ſnare of a fowler in all his wais, & hatred in the houſe of his God. So that they exerciſed hatred in ye Church bringing ſuch as deſire to be taught in to cōtempt, to be wondred at as Owls in ye day time, being made a ſign to nod ye head at, eueryevery man hath a pul at thē, raiſing vp ſcornful reproches, lies, troubles & vexations againſt the godly,Eſay. 8.18. yea they lift them vp on ye ſcaffolds of the worlde, as monſters among men to be diſplaied and laide foorth to contempt as Eſay in his time complayneth. I, and the children whom thou hast giuen me, are as ſignes and wonders in Iſrael, by the Lorde of Hostes which dwelletb in m…nt, Sion. Of ye one ſide diuers harſh ſpirites vnderunder the pretence of zeale for the reformation of the Church (which all the godly hartily wiſh for and procure in their callings what they may) they doe ſore aſſault the Church and the tender conſciences of ſuch ſimple ones as they can preuail with, raſhly condemning all thinges, and ſeeking ſoule good thing after an vngodly and vnlawfull manner as the Brownists and ſuch like, which labour to alienate the mindes of men, from their teachers, and from the worde and Sacramentes in the Churche of this Lande, becauſe of their priuate diſlikings, whome I would wiſh to learne more modeſty. I ſpeake not to diſcredite any, but to wiſh men to be wiſe and ſtayed in their zeal without raſhneſſe. But thus the ſaintes of God are tryed, by diuers means and hauehave many repulſes in their comming on, and by theſe means ſome that ſhold be the watchmen ſmite the ſpouſe and pull of her vaile, playing the rufflers with her. Which as it is not without the Lordes witting, but by his prouidence, ſo it ſhalbe reuenged vponupon them by the ſame God, when he ſhal take the cauſe of his church into his hand, here we ſée then that the church ſomtime findeth greateſt lets and hurts at their hands who ſhould chiefly preferre the cauſe of the church▪ & yet theſe watchmen they go about the city to viſit, but to what end: they are painful as many now a daies, can hauehave nimble eies to ſpy out the beſt & forwardeſt; not to further thē, but to hinder them. Now let vsus ſée what the ſpouſe doth in theſe lets & afflictions, ſhe groweth not blockiſh, neither waite on other to doe as they doe, or to ſerue the preſēt time, but zealouſly inquireth ye more after her make euē in ye midſt of the contempt of men, & not being ſatiſfied of the euil watchmē, turneth to ye godly in Ieruſalem ſaying. verſ. 8. I charge you, O daughters of Ieruſalem if you finde my welbeloued that you report to him that I am ſick of louelove. ſhee now rowzeth vp her ſelfe and is rered vp an end, after the puſhes of the enuious watchmen, yea ſhe ouerſtrideth theſe perils, that albeit ſhee ſaw ſome hang behinde, and otherſome to let what they could, yet ſhe recouereth her zeale and becommeth of an inuincible corage.The ſecond part of the manner of her comming on. Heere therefore is the ſecond part of the manner of the ſpouſes comming on, namely, the recouering of her zeale and inquiring more buſily after Chriſt, when ſhe ſaw what lets were in the waie, and contemning all lets, ſhe boldoly chargeth the godly of Ieruſalem (for that ſhee knewe ſaluation ſhould come from Sion, and the word of God from Ieruſalem) that they would direct her and further her vntounto Chriſt, praying for her and commending her to the Lord ſignifiing her earneſt affection & conſtant louelove towards Chriſt Ieſus. Thus the godly ſhould not ceaſe to inquire after God ſtil and not be hindred by the wicked, but continue in confeſſing Chriſt, imbracing his worde with carefulnes, muſing conferring and reading of it, which prayer and calling vppon God, that ſo others alſo ſhould be ſtirred vp by their example. As after followeth verſ. 17. For it is not enough to ſhake handes with Chriſte when all other plauſibly entertaine him, when princes countenance his Goſpel, and in a calms and ſunſhine day. But we muſt alſo when troubles ariſe, when falſ teachers ſhal ſeeme to depraue the trueth, yea when princes ſhal gage batel againſt Chriſt. Otherwiſe we ſhall prooue our ſelues to be but timeſeruers In déed it is ſomwhat and that which fewe come vntounto, to countenaunce the goſpel, to ſpeake, ride and go in the behalf of ye preachers and godly men, and to further the preaching of the worde, euen nowe in the time of our Halcion daies. But this is not al. Wee muſt prepare and adreſſe our ſelues, for foule weather and ſtormy trials, and to be forward though al other ſhoulde flip backe. We muſt not alone then confeſſe Chriſt Ieſus, with others, and perfourme the exerciſes of Religion, when others doe onelyonly, but alſo apart by our ſelues, as Zach. 12.13. They ſhould mourne eueryevery family apart, and their wines apart by themſelues: for a man may pray when others pray, or with his familie, and heare the worde, or conferre of it when others doe, and yet bee a verye hypocryte. For it is a daungerous ſigne of Hypocriſie, if a man hauehave a delighte to praye, to heare the woorde, or to talk of it, or to be occupied in any godly exerciſe, onelye when others are occupied in them, or when hee is in company, or may bee ſeene, or harde: and hath not a ioye and delighte alſo to bée occupied in ſuche holy exerciſes, euen alone and apart by him ſelfe, thoughe none bee with him, heare him, nor ſee him. Wee ſee that often times men hardlye come to this, to bee zealous when other are zealous, to praye when other praye, to confeſſe when other confeſſe, and to exerciſe the worſhip of God when other doe, but alſo be zealous and forwarde in Religion when others hang backe or become enemyes, this is rare and ſeldome amongſt men.
It were good therefore if men woulde goe many times aſide by themſelues, and in the cloſet of their owne harts, deale with God, humbling themſelues praying earneſtlye, faſting apart by themſelues, that they might, bee the more fit to doe good to themſelues and others. So then we ſee the zeale of the faythfull muſt breake oute more and more, though it be inſulted vppon by men and ſought to be vndermined, yea we ſhoulde ſtudy to procure and ſtirre vp our houſbandes, wiues, houſholde, kindred, neighbours and friendes. As we read they of the church ſhould ſhew their zeale, not only in being forward themſelues, but calling vppon others. as Eſay. 2.3. Come let vsus goe vp to the mountaine of the Lorde &c. Alſo Ioſſhua in the 24. Ioſh. 14 15.Chapter of his booke, exhorting the people to ſerue God in truth, bad… them conſider what they would doe, But I (ſayth he) and my houshold wil ſerue the Lorde. If then this be the duties of Chriſtians one to further another as they can, not tarrying one for another, (as men ſtraint curteſie in this point) how much more ſhould the Miniſter bee forwarde in Godlineſſe, knowledge and zeale, notwithſtanding all lets to towle on the people with them vntounto God? Yea: this is required of all magiſtrates, rulers, richmen, headboroughes of pariſhes, that they ſhould be forwardeſt, ſtirring vp others by their example. But for the moſt part they are floweſt in the lords cauſes, but let not vsus tarry vppon others, the more we hauehave forſlowed the time, the more we are bound to redéem it. The ſpouſe reſcueth her ſelfe from the abuſe of the euill watchmen, and turneth to them of Ieruſalem, wher the Lorde was then onelyonly reſident by his miniſtery in his temple, inquiring of the Lorde in his lawfull and ordinary meanes, euen the miniſterye of his word, whereby both he inſtructeth his Church and the Church and faithfull againe conſult with the Lorde. We ſhoulde therefore make our recourſe to the lawfull miniſtery of the word: and cal vponupon, yea: and charge our Paſtors and miniſters (if they are ſlow to the execution of their charge) that they reueale and diſcouer Ieſus Chriſt vntounto vsus. And becauſe this wil ſéeme ſomewhat ſaucely & mallepertly done, that the people ſhould cal vponupon and charge their miniſters to be careful, &c. I muſt be faine to vnderſhore my exhortation in this point by ſome example. For I ſpeake no other thing then that which Paule exhorteth the Colloſsians vntounto, in his Epiſtle to them, chapter 4. ver. 17. Say vntounto Archippus, looke vntounto thy ministery, which thou hast receiued in the lord, that thou fulfill it. So that Paule woulde hauehave the congregation by admonition to ſtirre him vp. And ſure Paule coulde hauehave admoniſhed him him ſelfe in his owne perſon, but he layeth that charge on the Colloſſians, that they ought them ſelues to ſpurre forward their Paſtor if he waxe colde, and the Paſtor him ſelfe ſhoulde not refuſe to be admoniſhed by his church or people, but it muſt be done of them with reuerence. If Archippus was to be ſtirred vp to his duety by the people, who yet laboured in ſome meaſure in the Church, what ſhall be ſayed to thoſe that laboure not at all, neyther can a way with admonition, but are deafe at ſuche doctrine as concerne their duety? Or what ſhal be ſayde of thoſe Archminiſters which are appointed to ouer ſee the reſt, yet ſome of them are ſo farre from charging them to teach, as they doe after a ſort maintaine a dumbe and looſe miniſtery? I ſay therefore againe, intreat the miniſters of your parriſhes and call vppon them, yea charge them, (but reuerently in the feare of God with an humble ſpirite) that they hauehave care of you, to fulfil the miniſtery inioyned them of the high God, vponupon paine of his diſpleſure, and as they wil aunſwere before God for you and your families in the dreadful day of iudgement when they ſhall giuegive an account for your ſoules. Heb. 13.17. Oh it ſhaketh my trembling ioyntes, and diſſolueth my ſinnewes with feare, to thinke what woofull euydence ſhall bee brought in againſte the careleſſe miniſtery by the Soules of their charge, which periſhe for want of inſtruction, when they ſhall ſtande vp in plea, againſte them to teſtifie vppon their heads ſaying: Ah alas we neuer receiued inſtruction by our Paſtors, we maye thanke them in part of our damnable deſtruction, which hauehave not ſought to bring vsus vntounto God, nor taught vsus the way of truth, nor laboured to turne vsus from our ſinnes, being without knowledg themſelues, kept vsus in ignorance and blindnes flattering vsus in our ſins. But now wo alas,Hoſh. ….6. we periſh becauſe we had not the knowledge of God. Me thinkes I ſee the woeful wringing of handes, the trickling teares diſtilling from their eyes, the condemning of themſelues by ſpeechleſſe ſilence, their heads hanging downe and the diereful dent of doleful death to ceaſe vponupon them. Yea me thinkes I heare their ſhiftles ſhifts, their ſhouting ſhrames crying out of their damnable eſtate. For what ſhiftes can they hauehave before the alſeeing and iuſt iudge of all the world? Shal pretence of lawes excuſe them, if they can ſay, I hauehave read ſeruice to them, and the common booke of Prayer, and done al that law require? For herewith they thinke they hauehave ſtopped mens mouthes. But they ſlander the lawes of our Prince, which require as I ſuppoſe, moſt of thoſe gifts in the miniſters that ſhould be admitted, which Paule mentioneth to Titus. Howſoeuer it be ouerſeen of thoſe that hauehave admitted ſuch, but lawes of men, countenance of Magiſtrates, nor the example of others ſhal not bear vsus out, in the glorious and fearefull preſence of the great God, who ſhal ſit as ſole iudge ouer al perſons and cauſes. But if thou haſt not fedde the Lordes people, and preached the Goſpel (thogh to read the worde is good, to read the booke of common Prayer is good) yet thou ſhalt not be excuſed ſith it pleaſed the Lorde, not ſimply by his word but Through preaching to ſaue them that beleeue. As the publique ordinary means in his Church. Yea and the lawes of the realme require ſuch to be admitted as are able to teach.1. Cor. 1.21. 2. Tim. 4.1.2 And Paule giueth a preciſe charge to Timothie to preach the word. But ſome man wil ſay that I wander from my text to ſpeak thus much of the dumbe and careleſſe Miniſters. I ſwerue not from it at al. For if the Spouſe ſtraitely chargeth them of Ieruſalem (where God was to be inquired after in his worde) to further her to her louelove, then is it neceſſarie that the neglect of this duetie in the Paſtors which chiefly ſhould helpe that way, ſhoulde be found fault with al, eſpecially where their owne daunger is greateſt, for we know how the Lorde hath threatned ſuch in the law. I ſpeake not this of the miniſterie that men ſhoulde inſult vppon the ſame with reproch (for our owne looſeneſſe hauehave made vsus reprochful ynough to the worlde) but rather that men ſhoulde praye for the ſtate hereof the more carefully beeing ſo deformed. Neither doe I ſpeake to whette the tongues of men (for it is their glorie to deface the miniſterie) neyther yet of ſiniſter affection againſte anye as the Lorde knoweth. But I ſpeake from a heart pitying the eſtate therof. That if it might pleaſe God, the looſe miniſterie may ſee their danger, and ſo be mooued to reforme them ſelues with grace, God grant them. Amen. And I ſpeake the more of that ſtate now becauſe many are here preſent of that calling. This title of Daughters as it is a Metaphorical ſpeech, borrowed from the fellowſhip of Virgins before their marriage, and in the time of their ſuit, as Pſalm 45.14. may appeare: ſo alſo this name of Virgins in the ninth Chapter of the Prouerbes ſignifieth the Preachers of the worde,Prou. 9.2. as Prophetes Apoſtles, &c. where wiſedome ſendeth out her Maidens to call men to her heauenly and riche banquet, ſo the Daughters of Ieruſalem may (not improperly) ſignifie the teachers in this place. For their lips shoulde preſerue knowledge, and the people shoulde inquire the lawe at their mouthes, as the prophet Malachi ſaith,Mal. 2.7. adding alſo a ſtrong reaſon, to mooue the people to inquire, and the paſtor to teach, becauſe he is the m…ſſenger of the Lord of Hosts. Now ſhal we think that the Lorde will ſend vnfit meſſengers, blind men and babes of his ambaſſage or errande, that ſhall not ſpeake foorth their meſſage? Will Princes wiſely prouide to ſend wiſe and learned men on their ambaſſage? And ſhal we deny ye Lord his wiſdome and foreſight? but we thinke anye good ynough for the Lords errand. But al ſuch, as they run before they are ſent, ſo the Lorde ſendeth them in his iuſtice to puniſhe the ſins of men, as we heard before. Hoſh. 9.7.8. Now followeth. If yee finde my welbeloued tell him I am ſicke of louelove. The like diligent inquiry after Chriſt the Spouſe maketh. Canticles. 3.1.2. Read it I pray you where ſhe maketh ſtreight ſearch as for a thing of high price. So that ſhe deſireth after Chriſt ſo much the more, how much the more ſhe was beaten backe of others, yea ſhe euer languiſheth after Chriſt contemning all other things in reſpect of him. As Paule counted all thinges vile dung in compariſon of Chriſt Ieſus. Theſe are all ſpeeches of louelove, ſhe woulde hauehave the Godly, ſpecially the teachers to commend her in their prayers vntounto God. This ſpeech, I am ſicke of louelove, is to diſcouer the heart and louelove of the faythfull towardes Chriſt, that they cannot tell how to louelove him ynough. The worldly men neuer trouble themſelues with this louelove▪ neither pine of this heauenlye and ſpirituall louelove ſickneſſes. It is rather ſickneſſe to the earthly minded men to hear of this louelove, or to be required to louelove the Lord againe But they are meruellous fain of the worlde, which is an euil ſickneſſe (as Solomon ſayth). Well let vsus (my deare brethren) laboure to affect our hearts more with Chriſt Ieſus, caſting of al lets to ſtudie of his louelove and require of all the Godlye, and of the faithfull Paſtors that they woulde further vsus in this louelove. The Spouſe ſeemeth to be impudent here to ſpread abroade her louelove towardes her Sutor. For our louers are aſhamed to hauehave it knowne that they are ſicke of louelove, ſo alſo the worlde is aſhamed to be ſick of louelove for Chriſt Ieſus: but the Spouſe openly confeſſeth and bewrayeth her languiſhing after him. This ſicknes of louelove many ſweet ſouls labour of, ſome that long after the worde, hauing it not at home, doe mourne for it and are faine to ſeeke els where for it: If many were ſick of that diſeaſe, there were exceeding hope of happy health for ſuch. Some poore ſoules lye panting after Chriſt, and pine for his comfort and reſidence in them, who beeing ouercharged with the ſight of their infirmities, and ſeeing them ſelues ſo farre behind hand to ſome worthy perſons of the ſaintes of God, alſo ſo vnapt to duties, and are ſo feareful of the euidence of their owne ſinnes, deſiring to grow in holineſſe and obedience, that they thinke eueryevery hower, manye dayes, till they hauehave more fully taſted of Chriſt. But to theſe Chriſte commeth willinglye and amiablye as one that will not breake a bruiſed reed, nor quench the the ſmooking flaxe.
Now followeth vponupon this charge a a conference betweene the ſpouſe and the maidens of Ieruſalem, ſtanding in two queſtions with their aunſwears,The conference in two queſtions with their aunſweres. to the 18. verſe. And ſecondly the fruites of this conference is noted in the 17. verſe. as we ſhal ſee afterward. The firſt queſtionFirſt queſtiō verſe 9. O thou fayrest among women, what is thy welbeloued more then other welbeloued, what is thy welbeloued more then an other louer, that thou doest ſo charge vsus. Here they of Ieruſalem inquire the cauſe why ſhee maketh more account of her welbeloued then of any other, and what ſinguler thing ſhee ſaw in him more then in other. For her zeale had kindled the louelove of the Godly. And Solomon purpoſely noteth herein how the Godly ſeeke to edyfie one the other by religious conference. When they adde, That thou ſo chargest vsus, or cauſest vsus to ſweare, or takest an oth of vsus, for ſo the Hebrew word importeth, as elſe where ſo in the 13. Chapiter of Exodus verſe 19. Where Moſes ſayth that Ioſeph had made the Children of Iſrael ſwear, that they would cary his bones with thē out of Egypt. For this ſpéeche is of great emphaſis and force, binding all men by a pryuye othe to helpe forwarde and edifie one another, but (as I hauehave noted afore) eſpecially the Miniſters of the woorde are bounde by a ſolemne and doubble Othe as it were, to expreſſe their care this way. Theſe ſpeeches therefore are to diſcribe the vehemencye of louelove, which ſhoulde bee in the Sayntes towardes Chriſte, that they ſhoulde neuer bee ſatiſfied with his louelove. Wee therefore ſhoulde be ſtill inquiring, after Chriſte in his Church of his Seruauntes, eſpeciallye of his miniſters, who ſhoulde bee the mouth of God vntounto vsus, till wee encreaſe and come to a full and perfect age in Chriſte Ieſus.Ephe. 4. And truely it can not bee, but where the heart is truelye taken vp with the louelove of Chriſte, there will bee an excéeding ioye in his word, and a deſire to enquire of him more and more in the ſame. The wiſeman noteth the effect of the word when it is truely reſident in the heart. Pro 6.22. If my word be in thy hearte, it ſhall leade thee when thou walkest, it shall watch for thee when thou ſleepest, and when thou wakest it shall talk with thee, Meaning that when the hearte is poſſeſſed with the word, then the mind, thoughts, tongue and members are in ſome practiſe of it. So Dauid Pſa. 37.31. The mouth of the righteous wil ſpeak of wiſedome, and his tongue wil talk of iudgement, for the louelove of God is in his hart, and his goings shal not ſlide. So that the ſlack hearing of the word, the ſmal longing after it, the little ioy to talke of it, is a token of very litle louelove or none at al towards Chriſt, and they are enemies to the Spouſe which being watchmen doe not comfort her, ſhewing her the way to Chriſte in his word but rather diſcourage & hold her back. But let them ye truly louelove Chriſt, be euer inquiring after him, cōforting one another, conferring, meditating, praying, ſtirring vp one another, ſo that by theſe meanes, as the Spouſe doth here with the Godlye, wee may growe on in knowledge and obedience. The miniſter ſhoulde alwayes bee Catechiſing his people, inquiring what Chriſt is, what cauſe they hauehave to louelove and make much of him, aboue all other, where he is, how he is to be found, and labour to make them pryuie to all the counſel of God as Paule did,Acts. 20. and that from houſe to houſe. Alſo th… huſband ſhoulde be examining and furthering his wife, the wife inquyring of the huſband. I pray you huſband ſith you ſhould be the mouth of God to me at home, helpe me in knowledge, let vsus often pray togeather, let vsus read the worde and heare it, comforting one an other by it. The parents ſhoulde be trayning vp their Children to know Chriſt, the Maſters the Seruauntes. For ſuch charge is giuen in diuers places. Read I pray you Deut. 4.9. & 6.7. and 11.19. So that we ſhoulde by all meanes draw other on by our example. And ſure it is, who ſo euer doth not helpe to further the kingdome of Chriſte and the ſaluation of men, after a ſort is againſt him. And they are vnworthy to be counted in the flocke of Chriſte which beſtow not their care on him, and labour not to gather togeather. For our ſluggiſheneſſe ſuffereth the kingdome of God to fall, when yet we are all called to further the ſame. He that is not with me is agaynst me (ſayth Chriſte) and he that gathereth not ſcattereth abroade. Mat. 12.30.But manye which wil ſeem to offer curteſie to the Lorde & bear him good wil in worde, yet neuer mooue foote, nor beſtowe coſte, nor ſeeke any way to preferre Gods glory or the preaching of his Goſpell, neither yet to redreſſe ſinne, neither louelove thoſe vnfaynedly that feare God. And truely I know not howe a man can hauehave any true perſwaſion of faith in God and true louelove to his neighbour, or anye comforte that hee ſhall perſeuere to the ende, when hee is not prepared in ſome meaſure to ſuffer with Chriſte euen in trouble, and to further him in Peace, countenauncing his Saints to the vttermoſte of his power, and to ſuccour them when they are any wayes moleſted and afflicted. And when he laboureth not to ſtand by the miniſters of the worde in the defence and confirmation of the goſpel, which were the effectes and fruites which cauſed Paul to be ſo well perſwaded of ye Philippians. Phil. 17.For whē a man ſteppeth backe from the defence of the goſpell, for feare of trouble, or for loſſe of his credite, goods, eſtimation, &c. and neglecteth the ſeruauntes of God in their diſtreſſe, not vpholding to their power, their credite, and good eſtate, it is a harde ſigne of ſtarting aſide from God to this preſent worlde, as Demas did. I ſpeake this by occaſion of the Spouſe which ſtirreth vp other by her zeale, ſéeking help, and furtherance of ye daughters of Ieruſalem to prefer her cauſe to her louer, ſo as it is matter not altogether alienate from my text, or impertinent to my purpoſe, but neceſſarily incident to the matter ſubiect. Nowe followeth the aunſwere to the firſt queſtionThe anſwer to the firſt queſtion. concerning the perſonne of her louer what hee is, or what excellente thing is in his perſonne aboue others, verſe. 10. My welbeloued is white and ruddy, the chiefest of ten thouſand, &c. Here followeth an allegoricall deſcription of her huſband or louer Chriſt Ieſus, which me thinkes ſtandeth generally in three pointes. Firſt ſhe deſcribeth him from his liuely colour and ſanguine complexion in this 10. verſe.The deſcription of the husband. Secondly ſhe deſcribeth him by the ennumeration of his parts or members from the eleuenth verſe to the 16. verſe.Firſt his colour or complexion. Thirdly by his ſpéech in the 16. verſe. But firſt in this verſe ſhe commendeth and prayſeth his colour and complexion, that he is white and ru…y. I will not ſtand curiouſly to deſcant vponupon the allegorical ſenſe of theſe figuratiue ſpeeches. But briefly note the ſenſe and meaning as I can nearelieſt gather, and after wee will make vſe generally of the vniuerſall deſcription. This whiteneſſe and ruddineſſe importeth a perfect and ſound complexion, neare approaching to the ſanguine, noting the perfection, courage and ſpiritual beauty of Chriſte Ieſus. This qualitie of whitenes is a colour ſometime aſcribed to God the Father. Daniel. 7.9.10. Alſo it is applyed to Chriſt. Apoc. 1.14. noting his eternity wiſedome and deitie with his father, ſo whiteneſſe is aſcribed to him in his tranſfiguration on the mount. Alſo ſometimes the heauenly ſaintes are ſayde to be white and cloathed with whiteneſſe, becauſe of their glorious eſtate. But if I ſhoulde ſet down reaſons of al theſe appellations titles or Epithets I ſhould but open away to many queſtions vnneceſſary to my purpoſe, I may not purſue theſe things after ſuch ſort, but here the perfection, holineſſe, ſpiritual beauty and comelines of Chriſt is noted. For ſo Solomon bearing his perſonne for the time is commended for his fayreneſſe aboue others, Pſal. 45.2 Ruddy. This colour of ruddineſſe is commended in Dauid. 1. Sam. 16.12. It importeth courage and healthfulneſſe. Some woulde hauehave this to bee the reaſon of this colour in Chriſt, for that he waſhed ſinners in his bloud. And albeit I dare not ſay that this ſhould be preciſely ment of his bloudſhedding. Yet we ſee ſomtime he is deſcribed bloudy and of a red colour in the reſpect of his death and paſſion for our ſinnes. But here the purpoſe of Solomon, is to ſpeak worthely and honorably of Chriſt, as of a moſt comely and amiable perſonage, in whom nothing wanteth to a perfect and ſpiritual beauty. The cheef among ten thouſande. The ſpouſe here ſéemeth to amplifie the beauty of Chriſt from the excellency of it, that hee was ſuch a one as a man ſhoulde ſcant find againe among ten thouſand, but was as the onelye Diamonde, one picked out and ſhoaled from al other, hauing alſo the préeminence ouer infinite numbers, beeing alſo as one that had don many feats of warre, and was famous for his noble exploites, worthy to weare a royal and princely Diadem. For the ſimile or Metaphor is taken from the affaires of warr, as though he were a valiant perſonage comly and ſturdy, yea euen a ſtandart bearer for a mightye Hoſt. And ſure it is that Chriſte as he is aboue all beutiful, and of a perfect temperature, ſo is he alſo head of men and Angels, whereby he bringeth great credite and honour to his ſpouſe, aſſuring vsus of his valiant courage and inuincible ſtrength, who is ready to ſauegarde and protect all that truſt in him, moſt worthy therefore to bee ſought after. We ſhoulde learne then to regiſter in our hearts al excellent things of chriſt that we might know both him as alſo the honour and benefites which we enioy by him. And ſo be able to deſcribe him vntounto others, and to make reports to our families, wiues, children and ſeruauntes of the greate felicitie we hauehave in Chriſt, by his word and ſpirit, to draw them on alſo to ſeeke Chriſts with vsus in his word. Where he is deſcribed vntounto vsus moſt worthely and perfectly: neither is he to be knowne els where. For the ſpouſe becommeth a very blab (if I may ſpeake ſo groſly) to blaze abroade to al men the ſecretes of her louelove, but this blabbing is ſuch a qualitie as wil be ſeen in thoſe which truely louelove Chriſt, as we heard afore. For ſuch as are affected truly to chriſt Ieſus louing him vnfainedly, they are euer talking of him, of his word, of his great riches, and of the princely dowrie of his heauenly inheritance, which he inricheth his Church withal. Alſo by diſcreet and religious conference labour to towle on others. When they which neuer or ſeldom ſpeak of Chriſt with ioy, are ſo modeſt (if it be worth that title) as they bluſhe to be ſeene or heard talking of the ſcriptures or of Chriſte Ieſus. Eſpecially if any wicked perſon be in preſence, or ſcorners, they are then aſhamed of Chriſt, and ſo bewray that they are not affected with him. Now ſecondly followeth the deſcription of Chriſt from the enumeration of his parts.Secondly the enumeration of his parts. verſe 11. His head is as fine gould, his lockes curled and blacke as a rauen. When the ſpouſe ſaith that his head is as fine, ſtrong or perfect gould, ſhee meaneth that his head is moſt precious, ſplendent and ſhining for beauty. For it ſeemeth to me to be ſpoken by tranſlatiō: as thus, his head is gould, (that is) perfect and pure as gould is. For it is not vnwonted to the Hebrews ſomtime to vſe both the word Cethem that is ſet down here, as alſo Zabab, which both ſignifie gold, by tranſlation, for any thing that is pure of excellent. And ſo ſome do inte…p…eat that worde in the inſ…iption or firſte verſe of the 56. Pſal,Alſo Pſal. 16.1. and pſal. 57.1. taking M…cth…m in this ſenſe that the pſalm was precious to Dauid as golde. But howſoeuer it be theſe corporal and earthly ſpéeches are vſed by Solomon, to bewraye and ſet out the ſpirituall beauty and perſonage of Chriſte Ieſus, noting by golde his perfection, ſoundnes, puritie, and precious excellency. For looke of what account theſe precious thinges are to the outwarde man, of the ſame account and greater are the glorious things of Chriſt Ieſus to the ſaints of God. Alſo the ceremony of gold, precious ſtones and iewels, was in much vſe in the olde lawe, to figure vntounto vsus heauenly riches. Therefore the Prieſt had a breſt plate of golde, and of moſt coſtly & pretious iewels. The Temple was wholy gilt, the Altar of beaten gold, the veſſels alſo for the lords worſhip, both to import the purenes that ſhould be in them which come neare to the Lorde, (for he wil be ſanctified in them that come neare him) as alſo to note the excellency and holines of the worſhip of God. Therfore alſo ye word for the purenes truth and ſoundnes of it is called gold. That which followeth of hi… locks curled or left vp, is a ſpéech borrowed from the vſe of men, hauing in thoſe times locks of heere curled or ſtanding vp, that as it is the cuſtome or maner of men to count them comly and ſeemely with their lockes, ſo the ſpouſe ſaith, he lacketh nothing to comlines. Not that hereby ruffians in our times ſhould beare out them ſelues in their curled haire, women with their haire criſped and layd out as a ſeemly thing, when that is reprehended by Peter. 1. Pet. 3.But it was the maner then of ſome valiant men to goe to. Againe it may be that ſhee meaneth, that as the worlde ſet by them ſelues and thinke them ſelues comly with their brodred or criſped haire, ſo the Spouſe ſaith her louelove wanted nothing to ſet him out. For the ſpeeche (as I ſayde) in allegorical. And we ſee that in ſuch figures as well from a bad thing as a good, a ſimile may be borrowed, as the comming of Chriſt is compared to a theefe figuratiuely in the Goſpel; &c. Vaine fellowes therfore may not ſcoffingly maintaine their vile and whoriſhe pryde by this ſpeech, neither yet the mincing Dames their criſped and broydred heere coloured with vnnatural colours, as checking the Lorde in his worke, as one that did not …lly his part in faſhioning of men, but we wil adde of our owne, hereof come all ſtraunge apparrell (as the Prophet ſpeaketh) here of come the ſwyniſhe gorbellies,Zeph. 1.8. their ruffes like Carte wheeles about their neckes. Here of ſpring that filthye abhomination, men to reſemble women in their long heere, and women to imitate men in their dublets, and all ſuch thinges as the Lord count the an abhomination, ſpring of this ſaucely checking of the Lorde in his workemanſhip, by ſeeking of new & vnnaturall formes. So as we cōmit filthines with al nations and borrowe of their whoredomes, as Iſrael and Iehudah did.Eze. 23.3.14 Who alſo luſting after the Chaldeans, had euen their images and form of their perſons, and attire paynted on their walles that they might become like vntounto them, but in the end God iuſtly ſent them into captiuitie into Babilon, and ſcattered them in bondage euen in thoſe nations whoſe faſhions they luſted after. The Lorde grant yt the wanton luſts of our land alſo in theſe points be not a cauſe in the end to turn vsus out of our own land, & puniſh vsus with thoſe nations, whoſe danities we hauehave luſted after. It followeth yt his haire was blacke as a Rauen. The contrary is aſcribed to his haire. Dan. 7.9. and Apoc. 1.14. Where they are ſaid to be as white as Wool or Snow, where the perfection, holineſſe, vprightneſſe, righteouſneſſe, and iuſtice of Chriſt, ſpecially his felicity and eternity is noted. It ſhoulde ſeeme vntounto mee that albeit by blackneſſe is not ment the contrarye in all points to whitenes, yet it may import the deformed eſtate of Chriſte concerning afflictions as it i… re…b…ned deformed with the worlde, and as Chriſt is ſayd to be Eſay …3.2. Eſay. 532.For the beginnings of his kingdome ſhould be baſe and contemptible as a root out of a dry ground, But he hath neyther forme nor beauty, when we ſee him there shal be no forme that we should deſire him. But in the ende he ſhoulde be moſte glorious, he ſhould hauehave a portion with the great, and diuide the ſpoyle with the strong. Alſo we read in the firſt of the Canticles verſe 5. How the ſpouſe ſayth ſhe is blacke, noting her afflictions cheefly. So that here alſo his lockes may be called Blacke per metonymian, that is as one that hath taſted of afflictions which maye make him diſpiſed of fooles, but therein his beauty appeareth very much to his Saintes. And vſual it is to the Hebrews to cal affliction & troubles by the name of darknes and blacknes, as Mic. 7.… verſe 12 His eyes like Doues by the brookes of waters. She now deſcribeth his eyes by the ſober comlines and beuty of them, ful of al ſinglenes innocency and chaſtity, for ſo ſhe meaneth by comparing them to Doues, this ſimile he amplyfieth by Periphraſis. Firſt not ſimply liking them to Doues, but to moſte beautifull Doues and cleane, which haunt the riuers. Secondly white as the milke ſhining with cleare brightneſſe, (for a Doue is very ſharpe and cleare ſighted). Thirdly always iny…y and moiſt as the Doues, by the ful veſſels. Wherby the perfection of Chriſts age may be noted alwayes yong and neuer approching to decaying age. It may be alſo rod being ſet by, or according to fulnes, or diſpoſed in moſt apt and comely order. For the word which is tranſlated ful veſſels, ſignifieth a thing that is made to fit any hollow place or roome, as the precious ſtone in a ringe is fitted cloſly to fil vp the hollow place of the ring. So that the meaning is that his eyes are fitly placed in moſt comly, full and conuenient manner. Yea that hee is perfectly ſighted, without blemiſh or any appearaunce of vnſeemelyneſſe; but hauing hanſome, welfauoured and chaſte lookes. Al theſe metaphors are borrowed from earthly things (as I hauehave ſaide & muſt often repeat) to figure a heauenly & incomparable comlines in Chriſt Ieſus. verſ. 13. His cheekes are like a bed of ſpices & as ſweete flowers, or as yong plants, &c Meaning that as the beds of ſpices ſet in comely order, are pleaſant to the ſight and ſweete to the ſmell, ſo his cheekes were beſet with a moſt comly & ſweete ſmelling beard, his lips moſt odourous, comely ouerhanging as the flower of the ſweet & beautiful Lillie. Theſe figuratiue ſpeeches borrowed from the comlineſſe of the creatures obiect to our ſences and applyed to the perſon of Chriſte, muſt in no caſe bee corporally vnderſtoode. For the holy Ghoſte mooueth not to wanton louelove, nor teacheth men to diſcribe their louers, according to our fleſhly liking. But in all theſe thinges poynteth out a ſpirituall and heauenly louelove, which doth not ſatiſfy it ſelf in muſing vponupon, or talking of oure eternal louelove Chriſt Ieſus. For al the ſimilies that may be or comlineſſe of the Heauens and celeſtiall bodies, can not ſufficiently diſcouer and make playne the beautie of Chriſte Ieſus our huſbande and conſtant louer.
Verſ. 14. His handes as rings of Golde ſet with the Chryſolite or Tarshish. Now ſhee deſcribeth her louer by the gorgeous attire, pretious gemmes, rich and coſtly, Iewels which the nobles in thoſe times vſed in their rings, and in their garmentes golden buttons beſet with precious pearles. Therefore ſhée nameth ſuch pretious ſtones as were then in higheſt price. For the Chrysolite or Tarshish, was a very rich ſtone that came out of Aethiopia, gliſtering as Golde, ſparkling as fire, of colour like the ſea, ſomewhat green being ſet in Gold. But I hauehave not to ſpeak of the colours, forme, effectes or properties, or diuers kindes of them, it is called of ſom Berillus, which ſtone was in times paſt, moſte vſed in ringes of louelove, or marriage rings, becauſe of the effect that was thought to be in it for the coupling of the louelove of louers and married folkes, the ſix ſquare forme thereof, the kindes and qualities. I leaue to the Phyſiologiſts to inquire out. It meaneth that he aboundeth with al pretious and excellent things. His belly like white Iuory couered with Saphires. The belly or intralls is ſet downe for ye body by Synecdochen and ſhe ſayth it hath the brightneſſe of Iuory, and it is ouerlayd or beſet with Saphires (that is) moſte comely and moſte conueniently arayed. Hauing all pure affections. As for the Iuory, it is known for the purenes whitenes and vertues of it. The Saphire is a moſte pretious ſtone of all others, ſo as it is called the gemme of gemmes. Al which coſtly gemmes & rich Iewels, beſeemly the Princes of moſt worthy renowne, are to note the ineſtmable riches, treaſures ſpirituall and heauenly, which Chriſte doth poſſeſſe, farre ſurpaſſing and amounting in price all the riches in the worlde or a thouſand worldes. verſ. 15. His legs as pillers of marble fastned on ſockets of fine gold. Apec. 1. His feete are compared to fine braſſe moſt pretious, yea more accounted of then Golde, it was made of ſalt Peter, & a certaine ſtone as Pliny reporteth. lib. 24. chap. 2. calling it a kind of braſſe which is digged out of the veynes of the earth in times paſt had in great price. Some thinke it to be the ſame which is called Haſmal. Ezek. 1. a preſent remedye againſte poyſons, for if poyſon intoxicate bee put in a Goblet made thereof it will hiſſe whereby the poyſon is detected. But here the Spouſe compareth his legges to Marble pillers, his feete to ſockettes of fine braſſe, noting his perfect conſtancy, ſoundneſſe, ſtrength and duraunce, for of all other ſtones the Marble is moſte ſound, ſtrong, ſmooth, durable and profitable. So then ſhee commendeth her louelove as moſt comely through out and perſonable. His countenaunce as Lebanon excellent as the Cedars. Noting the ſtature taleneſſe and boldneſſe of his countenaunce. Thus ſhee commendeth the perſonne of her beloued by t…e ſeuerall members: ſhewing by theſe figuratiue ſpeeches the excellencie of his perſonne. And all theſe are by Solomon applied to figure (as I ſayd) the ſpirituall beauty of Chriſt. Nowe hauehave ye ſeene the lettes without, which the Spouſe founde in others which ſmote and hindred her. Alſo the recouerie of her zeale notwithſtanding lets, in inquiring more buſtlye after Chriſte and charging others to further her, whereby others were ſtirred alſo to conferre with her about her louer, whereupon ſhe taketh occaſion as you ſee, to deſcribe him moſte liuelye and worthilye hitherto, firſt his complexion, then his perſonne, as concerning his manner of ſpeeche followeth and remayneth to be handled, which we ſhall conſider of with others thinges that followe the next reading. The Lorde giuegive vsus all grace that no lets maye hinder vsus from following of the call of God, and that wee maye not alone profeſſe him when others doe, but euen when others ſteppe harke, and in the time of trial. Labouring to ſtirre vp others by our zeale, conferring one with another, that wee may bee able to make report to others of the excellency of Chriſt Ieſus our eternal louer, euen as the Spouſe doth here of her louelove. That we may be alwayes commending his goodneſſe to all ages, that ſo we may bring much glory to Chriſt Ieſus & to God his Father by our obedience, ſanctimony, holineſſe and care to profeſſe his louelove, mercy, truth, and kindneſſe, which grace God grant vsus, and his whol Church. &c. Amen.
Let vsus pray. &c.