Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

HOw beautifull are] The Shulammitesse or Spouse of Christ, is here admired and pray∣sed [unspec 1] for her graces, wherewith God had furnished her, and adorned her whole body: the particulars whereof are described in other order then before in Chap. 4. and 6. for here her feet are first mentio∣ned, and then other parts upward, unto her head. This description seemeth to bee made by her friends, that called upon her to returne, Song, 6. 13. For Solomon (or Christ) is spoken of as another, or third person, after in v. 5. and 9. feet with shoes] or, steps (goings) in shoes: hereby is meant her obe∣dient walking in the faith and Gospell of Christ; whereby she being freed from the misery and bon∣dage of sin, made free by the truth (as Ioh. 8. 32.) stood fast, and walked stedily in the liberty and

grace of Christ, Gal. 5. 1. not going barefooted, as was the manner of captives, and others, in miserie, Esay 20. 4. 2 Sam. 15. 30. but as God rehearsing his blessings upon his Church, saith I shod thee with Tachash skin, Ezek. 16. 10. so here the feet of his Spouse are shod with the preparation (or stability) of the Gospell of Peace; Ephes. 6. 15. with the know∣ledge▪ profession and obedience whereof, she be∣ing firmely setled and defensed; her feet and steps were now beautifull; as the feet also of them that preach the Gospel of peace, are said to bee beautifull: Rom. 10. 15. bounteous princes daughter] He∣brewes: bath nadib, that is, daughter of the bountifull, (or of the Prince, the Noble) for Princes were sti∣led Bountifull or Benefactors, Luke 22. 25. as being free, liberall, and willing to doe good unto others: hereby is signified that shee was of noble race and ingenuous disposition, ready and willing to serve the Lord, and propagate the grace of his Gospell unto others; as before Christ calleth them his willing (or noble) people: Song, 6. 12. And as a sonne or daughter of Belial, meaneth one of wicked disposition, Deuteronomie 13. 13. 1 Samuel 1. 16. and for a King to be the sonne of Nobles, Eccles. 10. 17. is to bee of an ingenuous and noble disposition; so to be a daughter of Na∣dib, is to bee nobly and bounteously affected. This title belongeth to such onely as beleeve in Christ, which are borne not of bloods, nor of the will of the flesh, nor of the will of man, but of God; Iohn 1. 13. Wherefore when Christ was pro∣mised to reigne in justice, it was sayd, that then Nabal (the foole, or vile person) should no more be called (Nadib) Liberall, Noble or Bountifull, Esay 32. 1. 5. joynts] The originall word, used onely in this place, hath the signification of turning or going about; and seemeth to meane the bones that turne and move in the hollow of the thighes: these are likened to jewels or ornaments; signifying the firme, upright, goodly and glori∣ous stature, gesture, walking and conversation of this Princes daughter, well beseeming the Gos∣pell which she professeth: being in fit, orderly and due proportion, as the Greeke version also implyeth. artificer] or faithfull craftsman, in Hebrew A man, of fidelity and skilfulnesse in his workmanship: meaning here God or Christ, for hee is the Artificer in heavenly things, Hebrewes 11 10. and the Church with her gracious bles∣sings is the worke of his hands, Esay 60. 21.

Verse 2. around goblet] or, a goblet (or cup) of roundnesse. The Spouse being p••a sed before for [unspec 2] her ready receiving of, and holy stedfast walking in the Gospell of Christ: is now further commen∣ded for her propagating the truth unto others: likened to a mother conceiving and nourishing her children. For Sion or Ierusalem (named here the Shulammitesse, Song. 6. 13.) is likened to a woman with childe, travelling, bringing forth children (or a man childe) and after noursing them with the breasts of her consolation, Esay 66. 7.—.11. So here first the navel (by which the childe is nourished in the wombe) is com∣mended for the forme, round as a goblet; and for the nourishment, which is as mixed liquor with∣out scarcity, wherewith the goblet is full: and after her breasts (with which the childe is nouri∣shed after it is brought forth) are praised in verse 3. Thus Paul preaching the Gospell to the Churches is likened sometime to a father that be∣getteth, sometime to a mother travelling in childbirth; sometime to a nurse cherishing her children, 1 Corinth. 4. 15. Galat. 4. 19. 1 Thes∣salonians 2. 7. let there not want] or, there wan∣teth not, or, shall not want: but the former is more patheticall, as wishing a continuall supply of grace, for nourishment of the children of Christ: though a promise also is herewith implyed. mixture] that is, liquor mixed and tempered, and so made fit to refresh and nourish. For they used to temper and mixe their wine, either with water or milke, to allay the heat; or with spices to make it more comfortable. So the wisedome of God is said to have mingled her wine, Proverbes 9. 2. Christ dranke his wine with his milke, Song. 5. 1. and after here is mentioned spiced wine, Song. 8. 2. and mixture (or mixed wine) was sought for of drunkards, Proverbes 23. 29. 30. Esay 5. 22. The navel therefore, not wan∣ting mixture, signifieth the juice of grace abun∣dantly supplyed of God, for the nourishing and cherishing of his yong children, in the body of his Church, so that both mother and infant are in health and good plight, not destitute or any good: even as to them that remember and keep Gods Law, it is promised, that health shall bee to their navel, and marrow (or moystning to their bones, Proverbes 4. 18. an heape of wheat] The supply and growth of grace ••s here further commended, by likening her b••••ly to an heape of wheat; for in their harvest, they gathered their come into floores, where it was stacked up on heapes, and after threshed, Ruth 3. 7. Hag. 2. 16. To such a stacke or heape, is her belly resembled: signifying that her spiri∣tuall harvest being come, she was ready to bring forth store of good yssue, as wheat, fit for the Lords Granary. set about with lilies] As the corne-floores in Israel being in the open fields, were hedged about for safe defence: so the belly of Christs Spouse, bigge and ready to bring forth fruit unto him, is beset as with an hedge of Lilies, for her further comfort and glory. So that her way was not hedged up with thornes, as was the Harlots; Hosea 2. 5. 6. but set about with Lilies, denoting the graces wherewith the Spouse her selfe, and those about her are invironed. The Iewes applying these things to their Church estate, in their Chaldee paraphrase, understand by the Navel, the Chiefe of their Synedrion or high Councill, governing all, as the childe is nourished by the navell in the mothers wombe: the round goblet, to signifie his cleare doctrine of the Law, as the round moone: so that the words of the Law are not wanting from his mouth, as the waters of the great River running out of Eden, doe not faile:

by the belly; they understand the 70. wisemen or Councellors that sate about him as a round floore, whose cellars are full of tithes, sanctified things &c. and by Lilies, the men of the great congrega∣tion as Ezra, Zorobabel, Nehemia, Iosua and the like, who had their imployment in the Law, day and night.

V. 3. breasts] that minister sweet consolations to the children, sucking out of them the sincere milk [unspec 3] of the Word, Esay 66. 11. 1 Pet. 2. 2. See the notes on Song. 4. 5. where this resemblance was former∣ly used.

V. 4. towre of yvorie] faire, strong and upright. In Song. 4. 4. the necke of the Spouse was likened to [unspec 4] the towre of David builded for an armory: here it is likened to a towre of yvory (or of Elephants tooth,) which the Chaldee paraphrast expoundeth the y∣vory tower that King Solomon made. But we read of no such tower made by him, unlesse it be meant of that great throne of yvory which he made. 2 Chron. 9. 17. and that may well be called a towre; even as the pulpit which was made for Ezra and others to stand upon when they read and expounded the Law unto the people, is called in Hebrew a towre. Neh. 8. 4. Thus, the neck of the Shulammitesse like∣ned to Solomōs yvory thron, denoteth the power and glorie of the Church, in her cleere doctrine and upright judgements, wherby her children are guided and governed peaceably; freed from the servitude of men, of sin, satan & all enemies, 1 Cor. 7. 23. Rom. 6. 6. Heb. 2. 14. 15. so that now, Ierusa∣lem is loosed from the bands of her necke, as was promised in Esay 52. 2. and is made to inherite the throne of glorie, 1 Sam. 2. 8. See the notes on Song. 4. 4. The Chaldee also by the neck here, understan∣deth the judge of Israel. the pooles in Heshbon] or, Cheshbon, in Gr. the lakes in Essebon. As before her eyes were like doves, Song. 4. 1. so here they are like water pooles, cleare to see the truth, and to look unto the wayes and actions of her selfe and others. It also may intend her watry eies, weeping for her former sins: as Ieremy lamenting the sinnes of his poeple, wisheth that his eyes were a fountain of tears, Ier. 9. 1. and prophesying their conversion, he saith they shall come with weeping▪ &c. Ier. 31. 9. Heshbon was a city where king Sihon somtime dwelt, Num. 21. 26. it was situate in a goodly fertile Countrey, which the Reubenites possessed, Num. 32. 34. 37. so it seemeth to have in it faire and cleare pooles or ponds of water, which beautified it, as eyes do the body. The Hebrew expositors understand by these eyes the Prophets, or (as the Chaldee Paraphrast saith) Scribes. Heshbon by interpretation signifieth a Count, computation, or artificiall devise: and thus some expound it here, pooles artificially made: and pooles have their name of blessing; either because they were esteemed great blessings in those hot & dry countries, Iudg. 1. 15. or because they were filled with raine the blessing of God, Ezek. 34. 26. Bath rabbim] or, (as the Greeke interpreteth it) daughter of many; so that it was agate frequen∣ted of many, & it may be a gate where the Iudges sate: for publike judgments, and Assemblies were at the gates, Ruth 4. 1. 2 Sam. 19. 8. Lam. 5. 14. wherefore if Heshbon bee not the proper name of a City, these pooles may bee thought to bee at some gate of Ierusalem, where many people assem∣bled; as in Neh. 8. 3. The Chaldee applyeth it to the Governours that sate in gate of the house of the great Councill. thy nose] This is a principall or∣namēt of the face; the instrument of smelling, & of drawing breath; somtime it is used for the whole face; and oftentime for anger, which appeareth by the face and breath. Here it seemeth to denote her spirituall courage & bold cariage against her ene∣mies; because her nose is likened to the towre of Le∣banon, w^ch was high & lofty. For as in speech of the wicked the loftines of his nose, (or countenance) in Ps. 10. 4. signifieth his lofty, stout and proud cariage: so here contrariwise it being spoken for praise in the godly, her nose like an high tower, noteth her courage & magnanimity for the truth, manifested in her countenance and behaviour, so that she dis∣comfiteth all her enemies. On the contrary, when God threatneth the overthrow of Ierusalem for her adulteries, hee saith that her lovers (turned to be her enemies) should take away her nose, and her eares, &c. Ezek. 23. 25. tower of Lebanon] or, of Libanus, which was a mountaine in the north parts of the land. It may here bee understood of the to∣wer of the house, called the house of the forrest of Le∣banon, which Solomon built very stately, 1 King. 7. 2. in which he put 200. targets, and 300. shields made of beaten gold, 1 King. 10. 17. looking to∣wards Damascus] or, espying, watching, beholding the face of Damascus; which was the chiefe Citie in Sy∣ria, Esay 7. 8. called in Hebrew Dammesek, some∣time Darmesek, as in 1 Chron. 18. 5. and Dumme∣sek, as 2 King 16. 10. in the Greek and in the new Testament Damascus, Act. 9. 2. it lay northward from mount Lebanon aforesaid, was a goodly city of praise and of joy, Ier. 49. 24. 25. The inhabitants were commonly enemies to Israel, and often wars were betweene Gods people and them, as the sto∣ry of Scriptures sheweth, 1 Chron. 18. 5. 6. 1 King. 11. 24. 25. Esay 7. 5. 8. Amos 1. 3. Wherefore the tower of Lebanon, looking (or espying, watching) towards Damascus, may intimate here, besides the courage, the care also of the Spouse, for the safeguard of her selfe and her children, against the enemy. For in times of danger, they set on towers & high places watchmen, or spies, to give warning of what they saw; Esay 21. 6. 9. Ezek. 33. 2.—6. 2 Sam. 18. 24. 25.

Ver. 5. Thine head upon thee] This may be under∣stood [unspec 5] properly of her head it self, likened to mount Carmel: or, of the ornament upon her head. like Carmel] or, like crimson; but both the Greek ver∣sion and Chaldee paraphrase, expound it Carmel, the name of a mountaine where Elias killed the Baalists, and prayed for raine, 1 King. 18. 19. 20.—42. Carmel also was a place inhabited by Nabal, 1 Sam. 25. 2. 5. It seemeth to have beene very fertile; Nahum. 1. 4. for a fruitfull place is called Carmel, opposed to a barren wildernesse, Esay 32. 15. and 29. 17. and 33. 9. Ierem. 4. 26. Thus her head likened to Carmel, may signifie her mind filled with the knowledge of God, and fruitfull in graces: so God promising the restauration of

his Church, saith, Israel shall feed on Carmel and Bashan, &c. Ierem. 50. 19. and foretelling the glory of Christs Kingdome, saith, the glory of Lebanon shall be given unto it, the excellency of Car∣mel and Sharon, &c. Esay 35. 2. The Hebrew Carmil, is also used for crimson, or scarlet colour, 2 Chron. 3. 14. which may also be meant here, seeing after her haire is likened to purple: and these were colours worne of Princes and great per∣sonages, and so meet for this Princes daughter (verse 1.) and for the attire of her head on which she weareth the hope of salvation (through the blood of Christ, which these colours also prefigured) for an helmet, 1 Thes. 5. 8. hayre] The ori∣ginall word dallath is no where used for hayre but in this one place, as the Greek also interpreteth it: properly it signifieth slendernesse or tenuitie; and so meaneth small and slender hayre. Some take it for a small lace or head band, wherewith the attire of the head was tyed. This her hayre-like purple, denoteth her cogitations and purposes to bee holy, heavenly, and as dyed in the blood of Christ. The Chaldee paraphrase applyeth the head here spoken of to the King, the chiefe Gover∣nour in Israel; and the slender hayre, to the poore of the people, which should bee clad in purple, as was Daniel, Mordecai, &c. See the notes on Song. 4. 1. where the Spouses hayre was likened to a flocke of goats: that description differing from this, seemeth to imply a variety of estate; for Gods people are not alwaies of like condition in this world, though ever glorious in his eyes. the King is bound in the galleries] By the King, in this Song, is meant Solomon, that is, Christ. Re∣••atim which the Greeke here likewise translateth galleries, is in Genesis 30. 38. 41. and Exod. 2. 16. gutters wherein waters runne, for the flocke to drinke, unto which some thinke this place hath reference: but in Song. 1. 17. rahitim are galleries that runne along the house sides; and so it seemeth to meane here. To bee bound in the gal∣leries, is to have a fixed habitation in the house of his Church; where the King is retained, and as it were tyed with the bands of love towards his Spouse so excellent in all her parts; that now is ful∣filled that which is elsewhere said unto her, The King will covet thy beauty, Psalme 45. 12. and that which is spoken of the lewd woman, her hands are as bands, Eccles. 7. 26. may have use here of the chast woman, that her graces are such as doe not onely delight the King, but hold him fast bound unto her in the bands of spirituall wedlocke, no more to leave her, but to abide with her for ever. For so he hath promised, I will betroth thee unto mee for ever, Hosea 2. 19. the Lord delighteth in thee, and thy land shall be maried; Esay 62. 4. my servant David shall be their Prince for ever; and I will set my Sanctuary in the midst of them for ever more: and the name of the City from that day, shall bee The Lord is there▪ Ezek. 37. 25. 26. and 48. 35. The throne of God and of the Lambe, shall be in it, and his servants shall serve him▪ and they shall reigne for ever and ever, Rev. 22. 3. 5.

Vers. 6. and how pleasant] This admiration of [unspec 6] her beauty and pleasantnesse, in all her parts, cari∣age and administration, sheweth the reason of the former speech, why the King was bound in the gal∣leries; for that he was delighted, and as it were ra∣vished with her heavenly graces; as before in Son. 4. 9. 10. And as shee admired Christ for his faire∣nesse and pleasantnesse; so now she is magnified for the like: see the notes on Song. 1. 15. 16. O love] that is, ô thou that art dearely loved: thus they call her, to signifie Christs great affection to∣wards her: for it is another and more forceable word then was used before in Song. 1. 9. 15. and 2. 2. and 4. 1. 7. and 5. 2. and 6. 4. that, beto∣kening loving society and outward friendship; this, signifying inward charity and loving affecti∣on, which is strong and servent, Song. 8. 6. 7. for delights] or, delicacies, or, with pleasures; meaning full delight, all manner pleasure: so that all that love her may rejoyce with her, and delight themselves in the brightnesse of her glory, as Esay 66. 10. 11.

Vers. 7. thy stature] or, thy height: in Greeke, [unspec 7] thy greatnesse. a palme-tree] or, a date tree, called in Hebrew Thamar, in Greeke Phoenix; it is of tall and upright stature, alwayes greene and flourishing, bearing pleasant fruit. Wherefore the just mans state is likened to this tree, Psalme 92. 13. and figures of Palme trees (signifying heavenly graces) were made in the Temple, 1 King. 6. 29. and 7. 36. and foretold to bee also in the spirituall Temple under the Gospell, Ezek. 41. 18. 19. and palm-branches caried in the hand, or on the head, were signes of victorie: wherefore the Saints (that by faith overcome the world) ap∣peared with palme-branches in their hands, Rev. 7. 9. And the palme-tree is said to bee of such a nature, that it will not bow downward or grow crooked, though heavy weights be laid upon it, but grow∣eth still upright. So this stature of the Spouse like∣ned to a palme-tree, sheweth her spirituall growth in the faith (notwithstanding all her tribulations) tending alwaies upward towards heaven, till shee attaine unto the measure of the stature of the fulnesse of Christ, as Eph. 4. 13. For God hath now broken the slaves of her yoke, and made her goe upright; Lev. 26. 13. So the Kingdome of Israel (whiles it flourished) is likened to a tree, whose stature was exalted among the thicke branches, &c. Ezek. 19. 11. clusters] to wit, of the Vine, as in v. 8. signi∣fying hereby that her breasts were not onely fashi∣oned, as in Ezek. 16. 7. but full of milke to nourish her children, and of the wine of heavenly consola∣tions, which they that love her may suck and be sa∣tisfied as Esay 66. 11. So that now the state of the Church is not as when complaint was made, there is no cluster to eate, Mic. 7. 1. but as when new win•• was found in the cluster: and he said, Destroy it not, for a blessing is in it, Esay 65. 8.

Vers. 8. I will goe-up to] or, I will climb-up on the [unspec 8] palme-tree; meaning to gather the fruit thereof. This purpose and promise, if it bee spoken in the person of Christ, implyeth his acceptation of the fruits of the Spirit in his Spouse, as is noted on Son. 5. 1. But it seemeth (by that which followeth)

to be the speech of her friends aforesaid, speaking collectively as one person, to note their unity and joint co〈…〉〈…〉 to communicate with her graces, as in Esay 66. 15. 11. For things of this sort, are spo∣ken both of God, and of his people, Esay 62. 5. the boughes thereof] or, the branches of it: the Hebrew Sansinnim is no where used but in this place: the Greeke translateth it the heightes thereof, meaning the branches which are on high, and which beare the fruit. For the Palme-tree though it be very tall, hath no boughes growing out by the sides of the bodie, as other trees; but on the very top, the leaves (which are long like swords) spread abroad pleasant to behold; and the fruit groweth not among the leaves, but on the top of the branches; as historians doe record, Pliny l. 13. c. 5. So Christ (if it be understood of him) going up and taking hold of the boughes, both signifieth it to be his owne possession, and sheweth his care and love to looke unto it, and to purge the bran∣ches that they may beare more fruit, (as the Fa∣ther doth the fruitfull branches of the Vine, Ioh. 15. 1. 2.) and likewise to injoy and accept of the gracious fruits of his Spouse, with whom he will now continue. Or, taking it (as before) for the speech of the faithfull Company, it meaneth their purpose and indeavor to partake of the heavenly fruits which this Church bringeth forth. be as clusters] or, shall be as clusters; and thus it is an assu∣rance or promise of blessing to her from the Lord▪ filling her with the juice or grace, that shee shall neither be barren nor unfruitfull in the knowledge of Christ, 〈◊〉〈◊〉 Pet. 1. 8. but as is promised, He will cause them that come of Iakob, to take root; Israel shall blos∣some and bud, and fill the face of the world with fruit, Esay 27. 6. But it may be taken also as a wish, and let thy brests I pray thee be as clusters of the Vine; that is, have not thou a miscarrying womb, and dry brests (as Hos. 9. 14.) but grow in grace and in know∣ledge▪ be not an empty vine, as Israel was of old, Hos. 10. 1. Leave 〈◊〉〈◊〉 thy wine, which cheereth God and man, Iudg. 13. but be filled with the Spirit; that we may sucke and be satisfied with the brests of thy consolations, Esay 66. 11. the smell of thy nose, 〈◊〉〈◊〉 apples] her nose, commended for the forme, in vers. 4. denoted her good cariage, and courage for the truth. The smell, odour, or sent the 〈◊〉〈◊〉 meaneth the good report and ••ame there∣of 〈◊〉〈◊〉 broad: which is comfortable as a sweet 〈◊〉〈◊〉 Or, by the smell of her nose, may be under∣stood the breath comming out of her nostril, that it should be sweet. And so not onely her outward behaviour should be commendable, but the hidden man of the heart, uncorrupted: that the breath or spirit proceeding from within, be pure; and God may manifest the smell (or favour) of his knowledge by her in every place, 2 Cor. 2. 14. as the favour of life, unto life; and like the savour of apples, which refresh those that languish and are sicke of the love of Christ; as Song. 〈◊〉〈◊〉. 5.

Vers. 9. thy palate] or, the roofe of thy mouth▪ in Greeke, thy throat. The palate 〈◊〉〈◊〉 ones owne use [unspec 9] is to 〈◊〉〈◊〉 and discerne, 〈◊〉〈◊〉 in Iob 34. 3. the palate 〈◊〉〈◊〉▪ out for others it is the instrument of speech, as in Prov. 8. 7. my palate shall speake truth. This latter use seemeth here to be meant, that her palate, to weet, her speech and doctrine, should be like good wine, to comfort and revive bitter and heavy hearts, Prov. 31. 6. the good wine] that is, the best, most excellent, sweet and wholesome wine: as the good oyle, (Psalm. 133. 2.) is the best, sweetest, and most precious oile. The comforta∣ble doctrines of the Gospell, are likened to wine, Esay 55. 1. 2. 3. Prov. 9. 2. 5. See the notes on Song. 1. 2. that goeth to my beloved] a commendation of the good wine, from the effects: that it is pleasing unto God; and profitable unto men. For by the Beloved, usually in this Song is meant Christ: by going to righteousnesses (or according to righteousnes∣ses) that is, going aright, straightly or directly, is signified the nature of pure wine, manifesting the goodnesse by the moving and springing in the cup, whereby it is discerned to bee the right and naturall wine, and is pleasing to them that drinke it. The like phrase Solomon used in Prov. 23. 31. Looke not on the wine when it is red, when it giveth his colour in the cup, when it goeth (or walketh, that is, moveth it selfe) in righteousnesses: as there, the na∣ture of the most pure and generous wine is descri∣bed, whereby men are allured to drinke thereof; so here the right wine, the pure and wholesome doctrine out of the mouth of the Spouse, is decla∣red by the company of Beleevers, to bee pleasing and right in the eyes of Christ their Beloved. It may also intimate, how the Spouse (filled with the Spirit, rather then with wine, Ephes. 5. 18.) her spee∣ches should tend to lead all unto Christ, and unto righteousnesses: that is, faith in him, and righte∣ous workes which he requireth us to walke in. causing to speake] that maketh to speake, or giveth utterance, to the lips of those that are a sleepe: or, spea∣king in the tips, &c. This is the other effect of the Spirit, that as wine maketh men talkative, Prov. 23. 29. so the Spirit maketh men to utter the my∣steries of God: as the disciples (when some thought they were full of new wine) prophesied and spake with other tongues, the great workes of God, as the Spirit gave them utterance, Acts 2. 4. 11. 13. &c. By sleepers here are meant sinners, awaked and quickned by the word preached, as it is said, A∣wake thou that sleepest, and arise from the dead; and Christ shall give thee light, Ephes. 5. 14. And so it was promised, Thy dead men shall live, my dead bodies shall arise: awake and fing, ye that dwell in dust, Esay 26. 19. And Fzekiel by prophesying, raised to life the dead bones of the house of Israel, Ezek. 37 which also the Chaldee paraphrast alledgeth in o∣pening this place. And not only dead men, (which are said to be asleepe, Dan. 12. 2.) but others also that live, and through negligence or security fall asleepe (as the Spouse acknowledgeth of her selfe, in Song. 5. 2.) are inabled by this spirituall wine, to speake: for having drinke thereof, they forget their poverty, and remember their misery no more, as Prov. 31. 6. 7. So God promising to restore comforts unto Israel, and to his mourners, saith that he createth the fruit of the lips, peace, peace, &c. Esay 57. 18. 19.

Vers. 10. I am my Beloveds] Here the Spouse, [unspec 10] as full of the wine of grace and consolation from the Lord, testifieth her assurance by faith, that shee is Christs; and so an heire of salvation by promise, Gal. 3. 19. See before in Song. 2. 16. and 6. 3. his desire] his desirous affection, the Greeke in∣terpreteth it▪ his conversion (or turning) is towards me. This manner of speech was used before, when God chastning the woman for her sin, said, thy desire shall be unto thy husband, Gen. 3. 16. but now this woman being renued by grace, and e∣spoused unto Christ, as to an husband, 2 Cor. 11. 2. rejoyceth that his desire is unto her. And this ap∣peareth by the whole scope of this Song and espe∣cially by those words, in Chap. 2. 14. and 4. 9. 10. and 7. 5. So contrary each to other are our natu∣rall sinfull state, and our estate by grace in Christ.

Verse 11. into the field] or, into the countrey: a [unspec 11] place of corne, Vines, figtrees, Pome granat-trees, &c. as Ioel 11. 12. in the villages] or, by the Cypresse trees; for the Hebrew Cepharim may sig∣nifie both: but the Greeke also interpreteth it villages, and such country villages, are distinguished from fenced cities, 1 Sam. 6. 18. 1 Chron. 27. 25. The Spouse here desireth of Christ, that they may goe together into the field and villages, to looke unto their husbandry, how it prospered and whe∣ther the trees there planted did flourish and fruc∣tifie, as the next words manifest. Hereby their desire and care is signfied, for the encrease and pro∣pagation of the gospell abroad in the world, (for the field in the parable is the world, Matth. 13. 38.) And as Christ himselfe in the dayes of his flesh went about all the cities and villages, preaching the gospell, Matt. 9. 35. Mark. 6. 6. and his disciples went abroad to teach all nations Matt. 28. 19. so af∣terward both hee in spirit walked among the golden Candlestickes of his Churches, looking to their wayes, Revel. 2. and 3. and his Apostles went againe to visit their brethren in every City where they had preached the word of the Lord, and to see how they did; Act. 15. 36. Such a cate is here intimated, that the Lords field might bee visited, where hee had (like a wise husband man) prepared and fitted his worke, Prov. 24. 27.

Verse 12. Let us get up early] or, Let us rise be∣times in the morning; another act of diligence and [unspec 12] care, Psal. 127. 2. such as God performed to Israel of old, when hee rose up early and sent his Pro∣phets unto them, because hee had compassion on them; and the Prophets rose-early and spake unto them, 2 Chron. 36. 15. Ierem. 25. 3. 4. to the vineyards] that is, the Churches▪ or places where the Gospell had beene planted: so the house of Israel, was the Lords Vineyard, Esay 5. 7. The Chaldee also expoundeth this of the house (or place) of assembly, for learning Gods Law. the tender grape] the first small-grape; of this; see Song. 2. 13. 15. open it selfe] that is, appeare and so give a sweet smell; the Greeke interpreteth it, flourish: it meaneth the first appearance of fruit before the grapes be any thing neere ripe; a token that the Spring is come, and that Summer is nigh; as Song. 2. 12. 13. The Chaldee Paraphrast apply∣eth it to the time of Israels redemption. pome∣granates] or, pomegranate-tres, such doe signifie the particular persons in the Churches, full of grace and good works; See Song. 4. 13. there will 〈◊〉〈◊〉 give my loves] The Spouse promiseth to give unto Christ the fuition of her graces and fruits of her faith, confession, thankes, good workes, &c. there in the Vineyards of the Churches, in the societie of the Saints: For the Lord keepeth his Vineyard and watereth it every moment; hee causeth them that come of Iakob to take root; Israel shall blossome and bud, and fill the face of the world with fruit, Esay 27. 3. 6. And I will bring forth (saith the Lord) a seed out of Iakob, and out of Iudah an inheritor of my moun∣taines; and mine elect shall inherite it, and my servants shall dwell there. There shall the house of Israel all of them in the land serve me; there will I accept them; and there will I require your offrings, and the first fruits of your oblations, with all your holy things, I will accept you with your sweet savour, &c. Esay 65. 9. Ezek. 20. 40. 41.

Vers. 13. The Mandrakes] Dudaim (which the [unspec 13] Greeke also called Mandragoraes or Mandrakes) have allusion in name to Dodim, loves, forementi∣oned: and Dod that is, Beloved, as she after calleth Christ. Mandrakes grew in the field, and were found in the daies of wheat harvest, as the historie sheweth in Gen. 30. 14. &c. It appeareth by 〈◊〉〈◊〉▪ chels desire there of them, & by the smell that here they are said to give, that they were very lovely and pleasant, (differing from the Mandrakes that grow in these parts.) The Chaldee paraphrast cal∣leth it Balsemon, Balsam. give a smell] or, an o∣dour, that is, are fragrant and yeeld a pleasant sa∣vour: so the Uines are said before to give a smell, Song. 2. 13. and the Spikenard of the Spouse, Song. 1. 12. at our-doores] or; by our doores: which seemeth to be opposed unto the fields where Man∣drakes grew (as after new fruits are opposed unto the old:) signifying that both at home and abroad neer & far, the fame and odour of graces in Gods people, spread it selfe. For a thing is said to be at the doores when it is nigh at hand; Mat. 24. 53. preci∣ous things] or dainties, pleasant fruits, & delightfull graces, see the notes on Song. 4. 13. 16. new and old] signifying here by variety and plenty, Lev. 26. 10. and old fruits are oft times better then new, as Luk. uk. 5 39. So ••ow the state of the Church (in∣structed unto the Kingdome of heaven) is like the housholder which bringeth forth out of his treasurie, things new and old, Matt. 13. 52. laid them up] or hidden▪ treasured, stored-up, to be reserved & safe∣ly kept. The Chaldee paraphraseth thus: Now rise (O King Christ) receive the Kingdome 〈◊◊〉〈◊◊〉 have layd up for thee. As the goodnesse of God is great, which he hath laid up for them that feare him, Psal. 31. 20. so all the goodnesse and fruits of▪ grace that flow from his people▪ are unto his ho∣nour and praise, consecrated unto him. For of him, and through him, and for him are all things: to him 〈◊〉〈◊〉 glory forever, Amen. Rom: 11. 3••.