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.

THe Song of Songs] Songs and Psalmes are for [unspec 1] the most part arguments of joy and gladnesse in them that sing, and of their praises, whom the songs concerne, Iam. 5. 13. Ephes. 5. 19. Exod. 15. Iudg. 5. Esay 26. 2 Sam. 22. Psal. 66. 1. 2. 3. &c. So this booke treating of mans reconciliation unto God, and peace by Iesus Christ, with joy in the Holy Ghost; is called a Song: which therefore the faithfull should learne to sing with understanding, making melody in their hearts to the Lord, when they feele themselves made partakers of his joy. And it is intituled the Song of Songs, that is, the chiefest and most excellent Song: as Christ, whom it concerneth, is called the King of Kings, and Lord of Lords, Rev. 19. 16. and 17. 14. that is, the most high and mighty King, and supreme Lord of all. Solomon made a thousand Songs and five, 1 King. 4. 32. of all which this was most excellent; yea, and of all the Songs in the Scrip∣ture: for this celebrateth the mysteries of Christ and his Church, and the communion betweene them, more amply and excellently then any other. which is Solomons] It is better to heare the re∣buke of the wise, then for a man to heare the song of fooles, Eccles. 7. 5. but Solomon who made this Song in praise of Christ and of his Church, sur∣passed all the Kings of the earth in riches and wisdome, 2 Chron. 9. 22. hee was wiser then all men; for God gave him wisedome and understanding excee∣ding much, and largenesse of heart, even as the sand that is on the sea shoore, 1 King. 4. 31. 29. and all the earth sought the face of Solomon, to heare his wise∣dome, which God had put in his heart, 1 King. 10. 24. There was none like him before him, neither af∣ter him shall any arise like unto him, 1 King. 3. 12. It may also bee interpreted, which belongeth to (or concerneth) Solomon: understanding hereby Christ himselfe whom Solomon prefigured in Kingdome, wisedome, and glory. And Solomon (called in Hebrew Shelomoh, but after the Greeke, Solomon, Matthew 1. 6.) had his name of peace; because he was a man of rest; and God said of him, Solomon shall be his name, and I will give (salom, that is) peace and quietnesse unto Israel in his dayes, 1 Chronic. 22. 9, so hee had peace on all sides round about him, 1 King. 4. 24. Now Christ is our peace, Ephes. 2. 14. even the Prince of peace, Esay 9. 6. and he is called Solomon in this Song, Chapter 3. 11. and David prophesying of Christs Kingdome, intituled his Psalme, For Solomon, Psalme 72. Thus the penman of this booke, being the wisest of all the Prophets, and Christ whom it concer∣neth, being the very wisedome of God, 1 Cor. 1. 24. and greater then Solomon, Matthew 12. 42. this Song is commended unto us by the Holy Ghost, in the highest degree of excellency. The Chaldee paraphraseth on this title thus; Songs and hymnes, which Solomon the Prophet, the King of Israel, utte∣red by the Spirit of prophesie, before the Lord, the Lord of all the world.

V. 2. Let him kisse me] As the Scripture men∣tioneth [unspec 2] the Bride, the Bridegroome, and the friends of them both, the children of the bride chamber, Ioh. 3. 29. Matthew 9. 15. so in this Song all these, (especially the two former) are brought in as speakers, every one of and unto other, so declaring their mutuall desires, loves and affections. The Bride is the Church espoused to Christ, and called the wife of the Lambe, Rev. 21. 9. to whom shee is to be presented a chaste virgin, 2 Cor. 11. 2. and this Church Christ loved, and gave himselfe for it, that he might sanctifie and clense it with the washing of water, by the Word; that he might present it to himselfe a glorious Church, not having spot or wrinkle, or any

such things; but that 〈◊〉〈◊〉 should bee holy, and without blemish: Ephes. 5. 25. 26. 27. How be it before Christ came in our humanity, the Church (according to the ••••conomical dispenlatio of God) was as a child in her non age, under tutors and governours, un∣till the time appointed of the Father, Gal. 4. 1. 2. kept under the Law, shut up unto the faith, which should af∣terwards be revealed; which law was a Schoolema∣ster unto Christ, Gal. 3. 23. 24. In this estate shee continued till faith came, and then she being dead to the Law, by the body of Christ, was to bee maried unto another, even to him who is raised from the dead, that she might bring forth fruit unto God, Rom. 7. 1.—4. So though our godly forefathers in the daies of the Prophets, saw the promises a farre off, and were perswaded of them, and embraced them, and did all obtaine testimony (and were glorious) through faith; yet they received not the promise, God having provided some better thing for us, that they without us, should not be perfected, Heb. 11. 13. 39. 40. Now in Solomons dayes, the Church before Christs com∣ming had greatest glory, having the Temple buil∣ded, living under that most wise, rich, and peace∣able King: the Israelites being many, as the sand which is by the sea in multitude; eating and drinking, and making mery; and dwelling safely, every man under his vine, and under his fig-tree, 1 King. 4. 20. 25. notwithstanding Solomon being a Prophet, foresaw the ruine of his house and kingdome, and in his booke of Ecclesiastes proclaimed all things under the Sunne, to be vanity; and in this Song prophesieth of the Church and Kingdome of Christ. And as he with many other Prophets, and Kings, and righteous men, desired to see Christ, and to heare his words, but did not, Luke 10. 24. Mat. 13. 17. so here hee manifesteth the desire of him-selfe and of all the faithfull to enjoy the blessings and graces of Christ; saying, Let him kisse mee. Whereby the Church desireth to have Christ ma∣nifested in the flesh, and to have the loving and comfortable doctrines of his Gospell, applyed un∣to her conscience; that shee might not be alwayes under the Schoolemaster of the Law, (which wor∣keth wrath, Rom. 4. 15.) but might bee prevented with the grace of Christ, be reconciled unto God, united unto Christ, and have the feeling of his love towards her. For, kissing is a token of love, 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends, Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalom, in signe of favour and reconciliation, 2 Sam. 14. 33. And as we are willed to kisse the Sonne, Psal. 2. 12. that is, lo∣vingly and gladly to submit unto and obey his commandements: so the Church here prayeth first, that the Sonne would kisse her; that is, in love and kindnesse teach, and apply unto her the grace of his Gospell. For, herein is love, not that we loved God, but that he loved us, and sent his Sonne to be the propitiation for our sinnes, 1 Iohn 4. 10. After∣ward, we love him, because he first loved us, 1 Iohn 4. 19. and we kisse him, Song. 8. 1. The Hebrew expositors, as the Chaldee Paraphrast and others, doe for the most part, apply these things to the gi∣ving of the Law by Moses: For they being ignorant of the righteousnesse of God, have gone about to esta∣blish their owne righteousnesse, Rom. 10. 3. Howbeit, some of them in ancient time, saw better, as appei∣teth by their Midrash, (an Hebrew commentary on this booke) which here saith; Moses taught them the Law, and whatsoever they learned they forgat againe. Then they said unto Moses, ô that God would shew himselfe againe, and kisse us with the kisses of his mouth, that his doctrine might be fastned in our hearts. Moses said unto them. This cannot be done now, but it shall be in the dayes of Christ; as it is said; I will put my Law in their inward parts, and write it in their hearts: Ier. 31. 33. kisses of his mouth] his owne lovely and gracious doctrines. As in Prov. 27. 6. the wounds of a friend, signifie sharpe reproofes, and are oppo∣sed to the deceitfull kisses, that is, the flattering speeches of an enemy: so here the kisses desired of this friend, are the comfortable words of the doc∣trine of salvation; opposed to the severe rebukes which the Law giveth for our sinnes, condem∣ning and cursing every one that continueth not in all things which are written in the booke of the Law to doe them, Gal. 3. 10. But Christ (into whose lips grace is poured, Psal. 45. 3.) openeth his mouth, and utte∣reth Blessings, Matth. 5. 2. 3. &c. for thy loves] She turneth her speech unto Christ, and sheweth a reason of her former desire. By loves, are meant graces, and the fruits of them, here first from Christ to his Church; afterward, from her unto Christ: which he acknowledgeth, saying, How much bet∣ter are thy loves then wine! Song. 4. 10. These shee perceiveth from Christ, by the works of Adoption, Redemption, Iustification and Sanctification through Christ and his Spirit; as in 1 Iohn 3. 1. 16 and 4. 9. 10. Iohn 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary, Antichrists allurements to communion with his impiety, are with these words, Come let us take our fill of loves untill the mor∣ning, Prov. 7. 18. and Israels communion with Ba∣bylons idolatry is thus sh••wed, The sonnes of Baby∣lon came to her, into the bed of loves, Ezek. 23. 17. better then wine] or, good more then wine. The word good, is of large use, for profitable, pleasing, sweet, comfortable, joyfull, &c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures, rejoycing the heart of man, Psal. 104. 15. and wine maketh the life (or living) joyfull, Eccles. 10. 19. it causeth to forget affliction, poverty, misery, Prov. 31. 6. 7. It was also used in the legall sacrifices and service of God, Num. 15. 5. Hos. 9 4. But the gra∣ces of Christ, and comforts of his Spirit (where∣with the Saints are to be filled, Ephes. 5. 18.) doe farre excell all worldly pleasure, and doe cause such as drinke of them, to forget their bitternesse pover∣ty, sorrowes, which by the terrors of the Law, and guilt of conscience for sinne, did before afflict them, Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth, Iohn 4. 23. 24. and consolation which aboundeth by Christ, 2 Cor. 1. 5. is much more comfortable then were all the ordinances of divine service in the worldly Sanctuary, which could not make him that did the ser∣vice perfect, as partaining to the conscience: Heb. 9. 1.—9. and 10. 1. 2. 3. 4.

Vers. 3. For the favour] or, For thy odour (swell) [unspec 3] of thy good ointments. By savour or smell, is meant knowledge, understanding, sense or feeling; as the Apostle expoundeth it, the savour of his knowledge, 2 Cor. 2. 14. So a tree is said to bud through the smell (or 〈…〉〈…〉) of water, Iob 14. 9. and towe is bro∣ken when it smelleth the fire, that is, feeleth it, Iudg. 16. 9. Good ointments (or good oiles) are precious and sweet ointments, wherewith speciall persons were anointed of old: as the holy anointing oyle made of principall spices, (Exod. 30. 23. 25.) is called the good ointment, Psal. 133. 2. and of the precious things which King Hezekiah shewed to the Am∣bassadors of the King of Babylon, the good ointment was one, 2 King. 20. 13. and with such they were wont to be anointed at feasts, Amos 6. 6. Luke 7. 36. 46. and it was a signe of joy and cheerfulnesse, Eccles. 9. 7. 8. for sweet odours revive and comfort the spirits in man, when they are dulled with sor∣row, or much meditation; wherefore it is said, Ointment and perfume rejoyce the heart, Prov. 27. 9. But in fasting or mourning, they used not to anoint themselves, Dan. 10. 3. 2 Sam. 14. 2. By this si∣militude the Church here commendeth the gra∣ces of Christ, which he had, being full of the Ho∣ly Ghost; for his God had anointed him with the oyle of gladnesse above his fellowes, Heb. 1. 9. and of him it is said, The Spirit of the Lord is upon mee, be∣cause hee hath anointed mee to preach the Gospell, &c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt, when the Gospell preached, is by sense or judgement perceived, Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth] As Messias and Christ, is by interpretation Anointed; and he is called the Oile (or Ointment) in Esay 10. 27. so by his Name is meant his Law, the doctrine of grace, or Law of faith, Rom. 3. 27. as it is written, The Iles shall wait for his Law, Esay 42. 4. which is expounded, The Gentiles shall trust in his name, Matth. 12. 21. and the preaching of that grace, is called the bearing of Christs Name before the Gentilis, Acts 9. 15. and as a good Name is bet∣ter then a good ointment, Eccles. 7. 1. so the name and doctrine of Christ, excelleth all other, that at the name of Iesus every knee should bow, Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell, and by the miracles confirming the same: accomplished not onely by Christ himselfe, (a man approved of God among the Israelites by miracles, wonders and signes, which God did by him, Act. 2. 22. so that there went out a fame of him through all the region round about, and he taught in their synagogues, being glorified of all, Luke 4. 14. 15.) but also by his Apostles; who were to preach on the house tops, that which they heard in the eare, Matth. 10. 27. which also they performed, Rom. 15. 19. and 16. 25. 26. and therein rejoyced, and said, Now thankes be unto God, which alwayes causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us, in every place. For we are unto God, a sweet-savour in Christ, in them that are saved, and in them that perish: to the one, the savour of death unto death: and to the other, the savour of life unto life, 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head, the house was filled with the savour of it, Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad, it giveth the odour thereof into all Christian hearts; so that by the preaching of faith, they also receive the Spirit, Gal. 3. 2. 5. and are anointed of God, 2 Cor. 1. 21. and have an unction from the Holy-one, and know all things, 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries, they now are comforced, and have the oile of joy given unto them, Esay 61. 3. the Uirgins love thee] These are the fellow friends of the Spouse, Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God, and faithfull (whether whole Churches, as 2 Cor. 11. 2. or particular persons,) who with chaste and pure minds serve the Lord onely, and worship him in spirit and truth, and stand with Christ on the mount Sion, having his Fathers name written in their foreheads; of whom it is said, These are they which were not defiled with women, for they are virgins; these are they which follow the Lambe whither soever he goeth: these were bought from among men, being the first fruits unto God and to the Lambe; and in their mouth was found no guile for they are with∣out fault before the throne of God, Rev. 14. 1 4. 5. And these love the Lord, for the odour of his good oint∣ments which they perceive by his word and Spirit, though they see him not, 1 Pet. 1. 8. they love him, because he first loved them, 1 Iohn 4. 19. and hath shed abroad his love in their hearts, by the Holy Ghost which is given unto them, Rom. 5. 5. and this is love, that they walke after his commandements, and keepe them, 2 Ioh. v. 6. Iohn 14. 15.

Vers. 4. Draw me] A second request of the Spouse [unspec 4] unto Christ, that he would not onely call her out∣wardly, by the voice of his Gospell, but (forasmuch as the word preached profiteth not, if it bee not mixed with faith in them that heare it, Heb. 4. 2. and faith is not of our selves, it is the gift of God, Eph. 2. 8. who worketh in us both to will and to doe, of his good pleasure, Phil. 2. 13.) that he would also open her heart, Acts 16. 14. effectually worke in her by his Spirit, and continue and increase his grace towards her. For drawing, implyeth power in him that draweth; as, Hee draweth the mighty with his power, Iob 24. 22. and when it is unto good, it argueth grace and good will, as, I drew them with cords of a man, with bands of love, Hos. 11. 4. and con∣tinuance of grace; as, O draw (that is, continue) thy loving kindnesse, to them that know thee, Psal. 26. 10. and in them that are drawne, it is a signe of infir∣mity: as, No man can come unto me, except the Father which hath sent me draw him, Iohn 6. 44. And this is a fruit and effect of Christs death, as himselfe saith, And I, if I bee lifted up, (or taken away) from the earth, will draw all men unto mee, Iohn 12. 32. This drawing is by being effectually taught of God, as againe he saith, It is written in the Prophets, And they shall be all taught of God: every man there∣fore that hath heard and hath learned of the Father, commeth to me: Iohn 6. 45. and is a signe of Gods everlasting love towards such, as it was said unto Israel, Yea I have loved thee with an everlasting love,

therefore with loving kindnesse have I drawne thee, Ier. 31. 3. we will runne] I, and the Virgins fore-mentioned will runne after thee: for they follow the Lambe whithersoever he goeth, Rev. 14. 4. Christ is our Fore runner, gone before us into heaven, Heb. 6. 20. Our Christian conversation is called a run∣ning, Gal. 2. 2. and 5. 7. and our life is likened to a course (or race) which is runne, as Iohn fulfilled his course (or race) Acts 13. 25. and Paul saith, I have finished my course, 2 Tim. 4. 7. Running, signifieth readinesse of affection, and speedy performance in action, Hag. 1. 9. 1 King. 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner, Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her, according to the Prophesie; Behold thou shalt call a nation that thou knewest not, and nations that knew not thee shall runne unto thee, &c. Esay 55. 5. And againe, They that wait on the Lord shall renew strength, &c. they shall runne and not be weary, they shall walke, and not faint, Esay 40. 31. Now the way which we are to runne, is his com∣mandements, of which David saith, I will runne the way of thy commandements, when thou shalt inlarge my heart, Psal. 119. 32. Vnder this promise of the Church, is contained also the constant suffering of afflictions, for and with Christ; who being our Fore-runner, and being consecrated through suffe∣rings, and so entring into his glory, Heb. 2. 9. 10. Luke 24. 26. hath herein left us an example, that we should follow his steps, 1 Pet. 2. 21. and hath said, If any man will come after me, let him deny himselfe, and take up his crosse daily and follow mee, Luke 9. 23. Therefore it is written, Let us lay aside every weight, and the sinne which doth so easily beset us; and let us run with patience, unto the race that is set before us; look∣ing unto Iesus, the author and finisher of our faith, Heb. 12. 1. 2. into his chambers] This sheweth the benefits which they finde that follow Christ, they are brought not onely into the Kings palace, as in Psal. 45. 16. but into his privy chambers, the most secret, safe, and quiet roomes of his Palace. Cham∣bers are places of greatest secrecy, 2 King. 6. 12. Luke 12. 3. Matth. 6. 6. and of most safety, Deut. 32. 25. Ezek. 21. 14. and in such the Bridegroom and Bride used to rejoyce together, Ioel 2. 16. Iudg. 15. 1. Hereby is signified the revelation of the mystery of the Gospell, the Secret of the Lord, which is revealed to them that feare him, Psal. 25. 14 and the spiritual comforts which they reape there∣by: for, Eye hath not seene, nor eare heard, neither have entred into the heart of man, the things which God hath prepared for them that love him: but God hath revealed them unto us by his Spirit: for the Spi∣rit searcheth all things, yea the deepe things of God; and thus, we have the mind of Christ, 1 Cor. 2. 9. 10. 16. and are brought into such chambers, as by know∣ledge are filled with all precious and pleasant riches: Prov. 24. 4. Into them Paul (as a friend of the Bridegroome) endevoured with great strift to bring the Church; that their hearts might be com∣forted, being knit together in love, and unto all riches of the fulnesse of understanding; to the acknowledgement of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisedome and know∣ledge; Coloss. 2. 1. 2. 3. In these chambers also, the Saints are kept safe from evill, Psal. 27. 5. delivered from the wrath and judgements of God due for their sinnes, and comforted by the words of Christ against the persecution of men; that in him they may have peace, though in the world they have tribulation, Ioh. 16. 33. Therefore unto them hee saith, Come my people, enter thou into thy chambers, and shut thy doores about thee; hide thy selfe for a ve∣ry little moment, untill the indignation be overpast, Esa. 26. 20. Be glad and rejoyce] be glad inwardly, and rejoyce outwardly: these comforts they finde in the Kings chambers, whose Kingdome is not meat and drinke, but righteousnesse, and peace, and joy in the Holy Ghost, Rom. 14. 17. Wherefore they say, I will greatly rejoyce in the Lord, my soule shall be joyfull in my God; for he hath clothed me with the gar∣ments of salvation, he hath covered me with the robe of righteousnesse; as a bridegroome decketh himselfe with ornaments, and as a bride adorneth her selfe with je∣wels, Esay 61. 10. and thus they rejoyce with joy un∣speakeable, and full of glory, receiving the end of their faith, even the salvation of their soules, 1 Pet. 1. 8. 9. will remember thy loves] or, will record, rehearse, make-mention of thy loves, more then wine; or, which are better then wine, as in vers. 2. The foresaid joy of the Saints, redoundeth to the praise and glory of Christ; whose loves, manifested by his sufferings, death, resurrection, ascension, and the graces and benefits flowing from them to his Church, are remembred inwardly, recorded and mentioned outwardly. For they with joy, draw∣ing water out of the wells of salvation, doe say in that day, Praise the Lord, call upon his name, declare his doings, among the people; make mention, that his name is exalted, Esay 12. 3. 4. I will mention the lo∣ving kindnesses of the Lord, the prayses of the Lord, ac∣cording to all that the Lord hath bestowed on us; and the great goodnesse towards the house of Israel, which he hath bestowed on them, according to his mercies, and ac∣cording to the multitude of his loving kindnesses, Esay 63. 7. I will make mention of thy righteousnesse, even of thine onely, Psal. 71. 16. I will make thy name to bee remembred in every generation and generation: there∣fore peoples shall confesse thee, for ever and aye. Psalme 45. 18. The upright love thee] Hebr. upright∣nesses (or righteousnesses) love thee; whereby righte∣ous or upright persons are meant (the virgins fore-mentioned in vers. 3.) who have upright hearts, and righteous conversation: as pride, in Ier. 50. 31. is for a proud person; sin, in Prov. 13. 6. is for a sinner; thankesgivings, in Nehem. 12. 31. for, com∣panies of thanksgivers; and many the like. So this fruit commeth by remembring and mentioning Christs loves, that the righteous are confirmed and increased in love towards him, more and more: as the Apostle wrote to them that beleeved on the name of the Sonne of God, that they might be∣leeve on the name of the Sonne of God; that is, might be confirmed, continued, and increased in their beleefe, 1 Iohn 5. 13. The Hebrewes, igno∣rant of Christ, have applied these things, unto Gods ancient mercies towards them, in the giving of his Law; as the Chaldee paraphrast saith; When

the people of the house of Israel, was come out of Aegypt, the divine-presence of the Lord of the world, was their guide, by the pillar of a cloud by day, and by the pillar of fire by night. The just men of that generation said; O Lord of all the world, Draw us after thee, and wee will runne after the way of thy goodnesse; and bring us neere to the bottome of the mount Sinai, and give us thy Law out of thy treasure-house which is in the Fir∣mament; and we will be glad and rejoyce in the 22 letters with which it is written: and we will remember them, and will love thy Godhead, and will depart from after the idols of the peoples; and all just men which doe that which is right before thee, shall feare thee, and love thy commandements. But the Law, being the mini∣stration of death, though it was glorious, hath no glory in respect of the ministration of the Spirit, and of righteousnesse, which exceedeth in glory, 2 Cor. 3. 7.—10. Therefore the new Testament be∣ing now confirmed in Christ, those former things (which were figures and shadowes) are no more re∣membred: as was prophesied in Ier. 3. 16.

Vers. 5. I am blacke] Hitherto hath beene the Churches first speech unto Christ, testifying her [unspec 5] faith and love: now follow her words to the daughters of Ierusalem, against the scandals and of∣fences that might arise for the Churches afflictions and infirmities which appeare in this life. Black∣nesse signifieth tribulation, as Iob complaineth: My skinne is blacke upon me, and my bones are burnt with heat, Iob 30. 30. and Ieremy lamenteth the blacknesse of the Nazerites visage, Lam. 4. 8. And here in the verse following, the Church sheweth her blacknesse to be because the Sunne had looked downe upon her; and the scorching of the Sunne, is by our Saviour expounded tribulation or persecu∣tion arising because of the word, Matth. 13. 6. 20. 21. It may also imply her blacknesse by sinne, in re∣spect of her owne negligence which shee acknow∣ledgeth in the end of the 6. verse: and in respect of both, her blacknesse by sorrow and mourning for her present miseries; as blacke colour, was the habit of mourners: For the hurt of the daughter of my people, am I hurt; I am blacke: astonishment hath taken hold on me, Ier. 8. 21. Thus the Church is partaker of the afflictions of Christ, at whom ma∣ny were astonied, his visage was so marred more then any man; and his forme more then the sonnes of men, Esay 52. 14. and comely] or, but comely: and is here by way of opposition; though I am blacke, yet am I comely also. The Hebrew Navah, signi∣fieth comely, beautifull, amiable, and to be desired. The Greeke here translateth it goodly or fayre, and in vers. 10. beautifull. So the Apostle in Rom. 10. 15. expoundeth it beautifull, from Esay 52 7. This comelinesse of the Spouse, is after shewed to bee both in her sight or countenance, Song. 2. 14. and in her speech, Song. 4. 3. And as blacknesse is in the co∣lour and skinne; so comelinesse is in the parts, fea∣tures, and proportion of the body, which the Church hath by her creation or new birth, as she is the workmanship of God, created in Christ Iesus un∣to good works, Eph. 2. 10. Thus was she blacke in her selfe, but comely in Christ; for Gods strength is made perfect in weaknesse: therefore the Apostle said, Most gladly will I rather glory in my infirmities, that the power of Christ may rest upon me (or dwell in me;) ther∣fore I take pleasure in infirmities, in reproaches, in ne∣cessities, in persecutions, in distresses for Christs sake, for when I am weake, then am I strong; 2 Cor. 12. 9. 10. And againe, We are troubled on every side, yet not distressed; perplexed, but not in despaire; persecu∣ted, but not forsaken; cast downe, but not destroyed; alwayes bearing about in the body, the dying of the Lord Iesus, that the life also of the Lord Iesus, might be made manifest in our body, 2 Cor. 4. 8. 9. 10. daughters of Ierusalem] to these she speaketh againe in ch. 2. 7. and 3. 5. 10. and 5. 8. 16. and 8. 4. so they were the friends of Christ and his Church the elect of God, though not yet perfectly instructed in the way of the Lord: as may be gathered by Song. 5. 8. 9. and 6. 1. As the villages belonging to a City, are usually called the daughters of that City, 1 Chr. 7. 28. Num. 21. 25. so Ierusalem which is above, is the mother of us all, Gal. 4. 26. whose daughters are the particular Churches and Christians, called Uirgins, 2 Cor. 11. 2. Rev. 14. 4. And Sodome and Samaria are prophesied of, that they should be gi∣ven to Ierusalem for daughters, Ezek. 16. 61. And thus in Psalm. 45. 13. 14. the Kings daughter (the Church) is brought unto the King in rayment of needle workes; and virgins her friends after her. Such are here comforted against the scandall of the Crosse, and infirmities which accompany the Church in this world. tents of Kedar] Kedar was the second sonne of Ismael, Gen. 25. 13. His posterity (which were still called by his name) dwelt in Tents in the deserts of Arabia; fed cat∣tell, and were given to their bow, and warres: see Esay 21. 13.—17. and 42. 11. Ezek. 27. 21. And the Psalmist lamenteth his state, that he dwelt with the tents of Kedar; which he after explaineth, with him that hateth peace, Psal. 120. 5. 6. And Kedar by in∣terpretation signifieth Blacke: and the Kedarenes that dwelt in tents, had thereof their name Scenites (as if we should say Tentaries,) and their tents were of hayre cloth, made of goats hayre, and in them they dwelt, and had no other houses, as is reported by Pliny, lib. 6. cap. 28. and Solinus Polyhist. in cap. 36. Here therefore the Church (which is called the Tents of Iakob, Ier. 30. 18. and the tents of Iudah, Zach. 12. 7.) is for her afflictions, persecutions, pilgrimage, and many infirmities; in outward view of the world, like to the blacke and hayrie tents of Kedar, or such as dwelt in them. cur∣taines of Solomon] these are to set forth her comeli∣nesse; as Kedars tents did her blacknesse. And though curtaines sometimes signifie tents, as the Arke of the Lord remained under curtaines, 1 Chron. 17. 1. and, Eenlarge the place of thy tents, and let them stretch forth the curtaines, Esay 54. 2. yet Solomons curtaines here seeme rather to meane the goodly hangings that were in his house, and about his bed. For Solo∣mon dwelt not in tents, but having riches and wealth and honour, such as no Kings had; 2 Chron. 1. 12. builded him houses, Eccles. 2. 4. and one which was thirteene yeeres in building, 1 King. 7. 1. and for his Queene Pharoahs daughter, hee builded an house, 1 King. 9. 24. So though the Church bee

outwardly blacke like Kedars tents; yet is shee in∣wardly beautifull as Solomons curtaines: for, The Kings daughter is all glorious within, Psalm. 45. 14. The Chaldee paraphraseth on this verse thus: When the house of Israel made the Calfe, (Exod. 32.) their faces were blacke, like the sonnes of Cush (the Ethiopians) which remaine in the tabernacles of Ke∣dar: and when they turned by repentance, and were forgiven, the brightnesse of the glory of their faces was increased, like the Angels; for that they made the cur∣taines for the Tabernacle, and the divine majesty dwelt among them: and Moses their master went up to the firmament, and made peace betweene them and their King.

Vers. 6. Looke not upon me] or, Behold mee not, to [unspec 6] weet, with contempt for my blacknesse; that is, Despise me not: as in Iob 41. 34. Hee beholdeth all high things, that is, despiseth them. Or, Looke not upon me, with delight and gladnesse for my afflic∣tion: as in Obad. v. 12. thou shouldest not have look∣ed on the day of thy brother. Or, Looke not upon mee with astonishment, as the Apostle teacheth, That no man should be moved for these afflictions; for your selves know that we are appointed thereunto, 1 Thess. 3. 3. blackish] or, somewhat-blacke; in Greeke, made blacke: the old Latine version translateth it, browne. The forme of the Hebrew word here, dif∣fering from the former, seemeth to diminish the signification: as in Levit. 13. 19. a word in the like forme meaneth, somewhat reddish. By this, shee would teach not to judge of her estate by her skin, by the outward appearance; where afflictions and infirmities onely are to be seene. the Sun hath looked downe] Hereby afflictions and persecutions are meant; as that in the Parable, When the Sunne was up, they were scorched; is expounded, when tri∣bulation or persecution ariseth, because of the word, they are offended, Matth. 13. 6. 21. So ••he signifieth that this her black hue was not her proper colour, who is faire in Christ her beloved, Song. 1. 8. 15. but by accident; God from heaven thus chastising her sinnes, and exercising her faith and patience, Lam. 1. 6. 13. 14. &c. the sonnes of my mother] that is, either the children of the Church, false brethren, false Prophets, and deceivers: or, inor∣dinate lusts, and sinnes which dwelt in her, and were conceived with her in the wombe; for with both these is the Spouse of Christ afflicted. Of the first, David complaineth, I am become a stranger un∣to my brethren, and an aliant unto my mothers sonnes, Psalm. 69. 9. And the Apostle saith, Of your owne selves shall men arise speaking perverse things, to draw away disciples after them, Acts 20. 30. Such are cal∣led by the name of Israel, and are come forth out of the waters of Iudah, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousnesse, for they call themselves of the ho∣ly City, &c. Esay 48. 1. 2. Such might bee called the children of her mother, (though not of her fa∣ther) false brethren, among whom the Saints are often in perill, Gal. 2. 4. 2 Cor. 11. 26. who pre∣tending faith and godlinesse, doe dangerously op∣pose the same: as the true Church, Prophets, Christ himselfe, and his Disciples have found in all ages. Of the second, the Apostles tell us of lusts that war in our members, Iames 4. 1. of fleshly lusts, which warre against the soule, 1 Per. 2. 11. and these may be called our mothers children, because in sinne and in iniquity, we have beene conceived and brought forth, Psalme 51. 7. which sinne reviveth in us, when the commandement of God commeth, de∣ceiveth us, and slayeth us, and under it wee are sold; so that the good which we would, that doe we not; but the evill which we would not, that doe we: Rom. 7. 9. 11. 14. 19. angry with me] or, incensed against me, or inflamed in me, to weet, with wrath; to resist, fight, and war in mee and a∣gainst me: as the Greeke version saith, fought in me (or against me.) So this phrase is used in Esay 41. 11 All they that were incensed against thee shall be asha∣med, &c. and in Esay 45. 24. all that are incensed a∣gainst (the Lord) shall bee ashamed: which being spoken there of outward enemies, may also be ap∣plyed to our inward lusts, as in Iam. 4. 1. 1 Pet. 2. 11. they made me] or, set, put, assigned mee. the keeper of the vineyards] where the Sun hath burnt me; as in Matth. 20. 1. 12. they that laboured in the vineyard doe complain how they have borne the burden and heat of the day. So in the captivity of Babylon, the poore of the land of Israel, were left to be Vine dressers, and Husbandmen, 2 King. 25. 12. And spiritually it is said unto the Church, the sons of the alient, shall be your plowmen and your vine dres∣sers, Esay 61. 5. and the Kingdome of God commit∣ted into the hands of the Iewes, is likened to a Uineyard, let out unto Husbandmen, Matt. 21. 33. 43. and in Song. 8. 11. Solomon let out the vineyard unto keepers. But here the vineyards, opposed to her owne vineyard, seeme to meane false Churches, and in them the corruption of religion, whereunto her mothers sonnes sought to draw her: setting her to observe the ordinances and traditions of men, or otherwise to undergoe their cruelty and wrath. Thus the Pharisees made the word of God of none effect, through their tradition which they had de∣livered, Marke 7. 13. and bound heavy burdens, and grievous to be borne, and laid them on mens shoul∣ders, Matth. 23. 4. and so did false teachers in the Christian Churches, Acts 15. 1. 10. Gal. 6. 12. 13. Coloss. 2. 20.—23. my vineyard which is mine] or, which appertaineth to me: the keeping whereof is committed to me of God. This phrase is againe used is Son. 8. 12. my vineyard which is mine, is before me. Spiritually the Vineyard is the Church, as in Esay 5. 7. the vineyard of the Lord of hosts, is the house of Israel, and the men of Iudah his pleasant plant, the keeping of, or labouring in this vineyard, is the performing of the charge and duty which God hath laid upon every one therein: that so they may yeeld unto him the fruits of his owne graces, Mat. 21. 33. 34. Esay 5. 2. 7. I have not kept] either through her owne infirmity, or negligence, or o∣thers tyranny, or both. For as the Apostle com∣plaineth, that he did not what he would, but what he hated: and found not how to performe that which is good, Rom. 7. 15. 18. so of the sloathfull man Solomon sheweth, how he went by the vineyard of the man void of understanding, and loe it was all growne

over with thornes, nettles had covered the face thereof, &c. Prov. 24. 30. 31. And by outward violence and persecution, the Church may be scattred abroad, Acts 8. 1. and when Iudah was captived, the solemn feasts and sabbaths were forgotten in Zion, &c. Lam. 2. 6. &c. And oftentimes for the sinnes of his peo∣ple God sendeth persecution and afflictions upon them, Esay 5. 2. 5. 6. Lam. 1. 14. 18. 22. The Chal∣dee Paraphrast expoundeth this verse thus: The Congregation of Israel sayd before the peoples, Despise me not because I am blacker then you, because I have done worke like yours, and have worshipped the Sunne and Moon; for false Prophets they have been the cause that the fierce wrath of the Lord hath come downe upon me; and they learned me to serve your idols, and to walke in your statutes: but the Lord of the world, who is my God, him have I not served, nor walked in his statutes, neither have I kept his precepts and his Law.

Vers. 7. Tell me] or, Shew, declare unto me. A third [unspec 7] request which the Church maketh unto Christ, for instruction in the administration of his Kingdome here on earth; that as hee had formerly made her partaker of his heavenly calling, so he would direct her further unto the place where, and manner how he feedeth his flocke, in his publike Assembly the Church, (whereunto the Lord addeth daily such as shall be saved, Acts 2. 47.) that there she may be under his government, enjoy his ordinances, in∣crease in knowledge, faith, and all other graces; may be strengthned against tentations, and afflic∣tions. So men are commanded, Seeke the Lord, and his strength; seeke his face continually, Psalme 105. 4. And, Vnto the place which the Lord your God shall chuse out of all your tribes, to put his name there; even unto his habitation shall ye seeke, and thither thou shalt come, &c. Deut. 12. 5. That place is not al∣wayes easie to bee discerned; for many will falsly say, Lee here is Christ, or loe he is there, Marke 13. 21. 22. and sometimes Christ, for mens sinnes, withdraweth himselfe, Song. 5. 6. God hideth his face, Deut. 32. 20 and saith, I will not feed you, Zach. 11. 9. Sometime the Woman is forced to flye into the wildernesse, where she is nourished of God many dayes, Rev. 12. 14. and sometime the state of the Church is such, as that it doth not for the present in joy the Pastors that should feed and guide the same, Acts 14. 21. 22. 23. Tit. 1. 5. my soule lo∣veth] this signifieth unfeigned and fervent love, with a longing desire to injoy the fellowship of her beloved: therefore she useth this phrase againe, when in the absence of Christ, shee earnestly seek∣eth for him in Chap. 3. vers. 1. 2. 3. 4. Like it, is the affecting or longing of the soule, in Gen. 34. 8. the knitting of the soule, 1 Sam. 18. 1. the delighting of the soule, Esay 42. 1. and sundry the like. where thou feedest] or, how thou feedest; how thou ma∣kest to rest. feedest] Hebr. wilt feed, that is, art wont to feed, or usually and continually feedest, to weet, thy flocke; which word (as being easie to be understood) is often omitted; as in Gen. 37. 16. and 29. 7. Feeding implyeth all the duties of a Pa∣stor or Heirder, as to lead in and out, to give pa∣sture and water, to governe with the rod and staffe, &c. Psal. 23. Wherefore Kings are said to feed as Pastors, Psalm. 78. 70. 71. 72. So Christ, as King and great Pastor of the sheepe, Heb. 13. 20. doth by his Ministery, with his Spirit, Word, Seales, Cen∣sures, &c. feed his people; for whom he layd down his life: hee calleth them by name, leadeth them out, goeth before them, saveth them from wolves that would devoure, giveth them eternall life, and they shall neuer perish: Iohn. 10. Of him it is pro∣phesied, He shall feed his flocke like a shepheard; hee shall gather the Lambes with his arme, and cary them in his bosome; hee shall gently lead those that are with young, Esay 40. 11. Therefore shee desireth to bee under his guidance, and in his fold, that he feeding her shee may not lacke: or desireth to know the manner how Christ feedeth, that she likewise may so feed her kiddes: as vers. 8. makest to rest] or, makest to lye downe, and so givest rest to thy flocke. Both these workes of grace God promiseth to his people, with other the like, saying, I will both search my sheepe, and seeke them out; I will feed them in a good pasture; I will feed my flocke, and I will cause them to lye downe, saith the Lord God; I will seeke that which was lost, and bring againe that which was driven a∣way, and will bind up that which was broken, and will strengthen that which was sicke: but I will destroy the fat and the strong, and will feed them with judgement, Ezek. 34. 11. 14. 15. 16. at noone] in the heat of the day; signifying the heat of persecution, tribu∣lation, tentation; and whatsoever may cause the disquiet and griefe of his flocke. In the middest whereof Christ giveth safe repose unto his sheepe: which have peace in him, though in the world they have affliction, for hee hath overcome the world, Iohn 16. 33. They shall not hunger nor thirst, neither shall the heat nor Sunne smite them: for he that hath mercy on them, shall lead them, even by the springs of water shall he guide them, Esay 49. 10. that turneth aside] or, as one that inwrappeth, or that cove∣reth her selfe, or, that is covered, or veyled: this lat∣ter sense the Greeke version giveth, according to the usuall signification of the Hebrew word. And this covering either is a signe of sorrow and shame; as mourners used to cover their faces, Ezek. 24. 17. or, of lightnesse and dishonesty, as Thamar was thought to be an harlot, because she had covered her face, Gen. 38. 14. 15. So here the Spouse desireth to know where Christ feedeth, left she should wan∣der about and seeke him with sorrow; and bee by others reputed an harlot; for she would eschew all appearance of evill. Or, by saying, as one that tur∣neth aside, she intimateth her perill, lest through want of him whom shee loveth, shee fall into the hands of others, which boast to be Christs compa∣nions, and so in her faith and manners be corrup∣ted: as were the Churches of Galatia, Gal. 1. 6. 7. For when men have not their abiding in the Lords inheritance, they are in danger to be drawne unto the service of other gods; as David acknowled∣geth in 1 Sam. 26. 19. flockes of thy companions] or, herds of thy fellowes; for, Gneder, is both a flocke and an herd, Ioel 1. 18. It seemeth here to meane the congregations of false Christs, and false Pro∣phets, which come in his name, saying I am Christ, and doe deceive many, Matth. 24. 5. 24. 2 Pet. 2.

1. 2. But Christs sheepe follow him, for they know his voyce, and a stranger they will not follow, but will flee from him, for they know not the voice of strangers, Ioh. 10. 4. 5. but they all, have one shepheard, Ezek. 37. 24. And as other shepheards are not to be followed, so neither other flockes or herds: for Gods elect shall inherit his mountaine, and his servants shall dwell there, Esay 65. 9. In Ier. 6. 2. 3. the daughter of Zion is likened to a comely and delicate woman: her ene∣mies are likened to shepheards with their flockes. Of the Hebrewes, Sol. Iarchi expoundeth this passage thus: Tell me ô thou whom my soule loveth: Now the Holy Ghost turneth and likeneth her to a flocke, lovingly affected unto the Pastour. The Congregation of Israel saith before him, as a woman to her husband, Tell mee ô thou whom my soule loveth, where thou feedest thy flocke, among these wolves amids whom they are: and where thou makest them to rest at noone, in this capti∣vity, which is a time of tribulation unto them, as the noone-tide which is a time of tribulation unto the flocke. And if thou sayest, Why art thou so carefull? This is not for thine honour, that I should bee like a mourner, covering the lip, weeping for my flocke, by the flockes of other shepheards, which feed their flockes as thou dost; as if she should say, Among the troupes of the peoples that are joyned to other gods, and have Kings and Princes that menage (or governe) them. The Chal∣dee paraphrast explaineth it thus: When the time was come that Moses the Prophet should bee dissolved out of the world, he said before the Lord; I know that this people will sinne, and shall goe into captivity; now shew thou unto mee, how they shall bee governed, and dwell among the peoples, whose decrees are grievous, as the heat and scorching of the Sun at noone in the midst of Summer. And why shall they wander up and downe among the flockes of the sonnes of Esau and Ismael, which doe associate unto thee their errours (their idols) for companions.

Vers. 8. If thou know not] that is, Forasmuch as, or [unspec 8] Seeing that thou knowest not; as in Num. 22. 20. If the men be come to call thee; that is; Forasmuch as they are come. Here Christ beginneth to speake un∣to his people, with words of comfort and instruc∣tion; and after proceedeth to shew the power and glory of the Church adorned with his graces. Sol. Iarchi saith, This is the answer of the Pastour. thou know not] or, thou thy selfe knowest not. Hebr. If thou know not to thee; or, for thy selfe; which latter words are thought to be redundant, and are therefore o∣mitted in most translations; though here it may have a commodious sense; to signifie the igno∣rance which she hath in her selfe, upon acknow∣ledgement whereof Christ informeth her. Sol. Iar∣chi expoundeth it, If thou know not whither thou shouldest goe to feed thy flocke, thou fairest among wo∣men; because the Pastour he hath ceased to governe (or menage) them. fairest] Hebr faire (or beautifull) among women; whereby is meant, more faire then other women, or, fairest of womankind: as the mother of our Lord, is called, Blessed among women, Luke 1. 28. 42. that is, most blessed, or more bles∣sed then other women: so the Lyon is said to bee strong among beasts, that is, strongest, Prov. 30. 30. The Hebrew Iaphab, signifieth faire or beautifull, not onely in colour, but in comely proportion, and elegancy, such as draweth love and liking: for the same word is attributed sometime to cattell, Gen. 41. 3. to trees, Ier. 11. 16. and to every thing that God made, Eccles. 2. 11. And the Church is here called by Christ, (and after by her friends, Song. 5. 9. and 6. 1.) the fairest among women, by reason of the graces, the spirituall beauty of faith, hope, love, patience, &c. wherewith God in Christ hath beautified her, who by nature was deformed and loathsome, as is shewed in Ezek. 16. where her nativity was of the land of Canaan, of Amorites and Hittites, vers. 3. she was cast out to the loath∣ing of her person, in the day that shee was borne, vers. 5. she was polluted in her owne bloods, ver. 6. till God gave her life, and excellent ornaments, vers. 7. covered her nakednesse, vers. 8. washed a∣way her bloods, vers. 9. clothed, girded, decked her with ornaments, chaines, jewels, &c. and so she became exceeding beautifull, vers. 10. 13. Shee being privy to her owne infirmities, called her selfe blacke, vers. 5. but Christ here calleth her faire, and magnifieth her beauty in vers. 15. and often in this Song: because he hath sanctified and clensed her, with the washing of water by the Word, that he might present her to himselfe a glorious Church, not ha∣ving spot or wrinkle, or any such thing, but that shee should be holy and without blemish, Ephes. 5. 26. 27. Thus if we will condemne our selves, God will justifie us: and when we are weake, then are wee strong, 2 Cor. 12. 10. And as we increase in obe∣dience and sanctification, so doth the love of Christ increase towards us, Psal. 45. 11. 12. goe thy way forth] or, get thee out, goe forth thou. Heb. goe out for thee, or, goe forth for thy selfe. As God said to Abram, Goe thou, or for thy selfe, Gen. 12. 1. so here Christ calleth forth his Church, from sitting still in her mournfull estate, that she should not onely wish and desire, but indevour, and put forth her selfe to doe the workes of her calling, to feed her kids, and to goe out to meet the Bridegroome, Matth. 25. 6. For, not every every one that saith unto Christ, Lord, Lord; shall enter into the kingdome of heaven: but he that doth the will of his Father which is in heaven, Matt. 7. 21. by the footsteps of the flocke] or, in the footsteps of the sheepe: that is, goe in those wayes, and doe those, workes which the sheep or flocke of Christ have gone in and done before thee. Footsteps are the print of the feet in the way that is trodden before us: and as Christ himselfe hath left us an example, in his doings and sufferings, that we should follow his footsteps, 1 Pet. 2. 21. and we are to be imitators (or followers) of God, Ephes. 5. 1. so should we be of the flocke of God, and of godly pastors, in that faith and order which they have walked in before us: as it is said, Be yee imitators of mee, even as I also am of Christ, 1 Cor. 11. 1. and, Remember; your guides, who have spoken unto you the word of God; whose faith imitate ye; considering the issue of their conversation, Heb. 13. 7. So likewise of the flocke of Christ, as it is said, Ye brethren became imitators of the Churches of God, &c. 1 Thess. 2. 14. and we desire, &c. that yee be not slouthfull, but imitators of them, who through

faith and patience inherit the promises, Heb. 6. 11. 12. The flocke here spoken of seemeth to bee opposed unto the flockes (or herds) in vers. 7. as Christ is to his companions (or fellowes) there mentioned: who as he is the One great Pastour, so hath hee gene∣rally one fold and flocke, Iohn 10. 16. Ezek. 34. 22. 23. which is his Church, as he saith, And yee my flocke, the flocke of my pasture, are men, Ezek. 34. 31. Their footsteps are their faith and workes set forth in the Scriptures: as we are taught to walke in the footsteps of the faith of our father Abraham, Rom 4 12. and so of all other our godly predeces∣sors, Heb. 11. 1. 2.—40. and 12. 1. after whom wee should walke in the same spirit, in the same footsteps, 2 Cor. 12. 18. And thus the Hebrewes also un∣derstand this place, as Iarchi explaineth it: Consi∣der the wayes of thy first fathers, which received my Law, and kept my charge, and my commandements; and walke thou in their wayes. Likewise the Chaldee paraphrast saith, The Congregation which is like to a faire damsell, and whom my soule loveth, let her walke in the wayes of the just men, and order her prayer by the mouth of her governors, and let her lead her posterity, and learne her children which are like to the kiddes of the goats, to goe unto the Synagogue, and unto the Schoole, &c. feed thy kids] The flocke in Scrip∣ture usually comprehendeth both sheepe and goats, as in Levit. 1. 10. and though goats sometime be∣ing opposed to sheep, signifie the wicked reprobates Matthew 25. 32. 33. &c. yet usually they figured in the Law, Christians given up as sacrifices to God: and Christ himselfe was figured by goats and kids, by the Apostles exposition, Heb. 9. 12. 13. 14. and 1 Cor. 5. 7. compared with Exod. 12. 5. So here the kids signifie yong and tender Chri∣stians, which are to be fed with the sincere milke of the word, that they may grow thereby, 1 Pet. 2. 2. And so Christ giveth charge, Feed my Lambs, Feed my Sheepe, Iohn 21. 15. 16. And this is the end, why the fairest among women is willed to goe out, that she may find pasture for her kids: follow∣ing herein the example of Christ, who leadeth out his sheepe, and putteth them forth, that they may finde pasture, Iohn 10. 3. 4. 9. besides the tents] or, by the Tabernacles (the dwelling places) of the shep∣heards. By w^ch those companions of Christ, v. 7. seeme here to be meant, such as are transformed like the Ministers of righteousnesse, 2 Cor. 11. 15. and their flockes like the flocke of Christ: beside their tents, (or, as may be translated, above them,) are the kids of Christ to be fed, whom he graciously preserveth even in the midst of wolves. Thus Sol. Iarchi ex∣poundeth it, by other peoples: Otherwise it may be understood (as the former sentence) of the good shepheards tents, which of old fed the flocke of God in faith and love, as their footsteps are left re∣corded in the Scriptures, Psal. 77. 21. and 78. 70. 71. 72. Esay 63. 1. Heb. 13. 7.

Ver. 9. I have compared] or, I have likened, thought [unspec 9] thee to be like. The order of the words in the He∣brew is thus: To the company of-horses, in the char∣rets of Pharaoh I have compared thee, ô my Love. my love] or, my fellow friend, my companion, familiar: so named of feeding and conversing together, and so partaking each of others good or evill: in Greek, my neighbour or next. This title Christ giveth to his Spouse, often in this Song, as after in vers. 15. and ch. 2. 2. 10. 13. and ch. 4. 1. 7. and 5. 2. and 6. 4. and sheweth the reason on both parties to his disciples, saying, I have called you friends, (not ser∣vants) for all things that I have heard of my Father, I have made knowne unto you: and, Ye are my friends, if ye doe whatsoever I command you, Iohn 15. 14. 15. Sometime a husband is called by this name friend, as in Ier. 3. 20. Hos. 3. 1. to the company of horses] or, to my company of horses. The word Susah, which being the feminine of Sus, a horse, may in proprie∣tie signifie a mare; is here usually taken of Chri∣stian interpreters, and of the Hebrewes, to signifie a company, or troup of horses: and so the Greeke (which also is Tee hippo in the feminine gender) is sometimes used in Greeke Authors, for a com∣pany of horses. And in the Scripture phrase, the names of beasts, birds, &c. are often used collec∣tiuely; as in Exod. 15. 1. the horse and his rider, for, the horses and their riders. The Hebrew letter Iod, which usually signifieth mine, is sometime added in the end of words without signification, as in Lam. 1. 1. Howbeit the Greeke version here trans∣lateth it, My company-of-horses: and it may have good use. The horse is a warlike beast, as God de∣scribeth him in Iob 39. 19—25. and Solomon saith, The horse is prepared against the day of battell, Prov. 21. 31. in the charrets of Pharaoh] Pharaohs horses and charrets were of most request, as the Scripture often sheweth; and therfore were sought after by Solomon in his trading with Aegypt, 2 Chron. 1. 16. 17. And the Prophet saith, Woe to them that goe downe to Aegypt for helpe, and stay on horses, and trust in charrets because they are many, &c. Esay 31. 1. And in Ezek. 17. 15. the King of Iu∣dah sent his Ambassadors into Aegypt, that they might give him horses, and much people. For the meaning of this speech, it seemeth to be this; the Church being sent forth by Christ in the footsteps of the flock, to feed her kids besides the tents (or dwellings) of the shepheards; was presently to looke for troubles in it selfe, Acts 20. 29. 30. and opposition at the hands of those companions, (forementioned in vers. 7.) and their flockes: as the Scripture often speaketh of contention among shepheards, about the feeding and watering of their flockes, Gen. 13. 6. 7. and 26. 14. 15. 20. 21. Exod. 2. 16. 17. and when God threatneth wars against the daughter of Sion, he saith, The shepheards with their flockes shall come unto her, they shall pitch their tents against her round about, &c. Ier. 6. 2. 3. 4. To comfort her therefore against such troubles, the Lord compareth her to the troup of horses, in Pharaohs charrets, under this similitude, promising her victory: as in Zach. 10. 3. he saith (by a like simily) Mine anger was kindled against the shepherds, and I punished the goats; for the Lord of hosts hath vi∣sited his flocke the house of Iudah, and hath made them as his goodly horse in the battell, &c. And they shall be as mighty men which tread down (their enemies) in the mire of the streets in the battell, and they shall fight, because the Lord is with them, &c. vers. 5. And if

we reade it, my company of horses, it accordeth with Zachar. 10. 30. where the Lord likeneth them to his goodly horse; and of the Hebrewes Sol. Iarchi compareth it with the history in Exod. 14. where God by his power (as with horses) gave Israel the victory over Pharaohs horses and charrets; as the Prophet (speaking of that) saith unto God, Thou didst walke through the sea with thine horses, through the heape of great waters, Habak. 3. 15. See also Revel. 19. 11. 14. wherein the warre against Antichrist, Christ (the Word of God) sitteth on a white horse, and the armies in heaven (his Church, whose conversation is heavenly,) followed him upon white horses.

Vers. 10. Thy cheekes are comely] or, are desirable, [unspec 10] gracious, beautifull. The Greeke translateth, How beautifull are thy cheekes! These words are conti∣nued unto the Bride or Church, from Christ shew∣ing how shee is decked with his ordinances and graces, as his cheekes are afterwards likened to a bed of spices, Song 5. 13. But whether shee be still compared hereby to a company of horses, as in vers. 9. or to a woman (as she was a shepherdesse in ver. 8.) is doubtfull, for both similitudes doe agree to the things here spoken of. The word cheekes is used sometime for the cheekes or jawes of beasts, and of horses, whose bridles are often adorned with rowes, especially in Kings Charets: as in E∣say 30. 28. there shall bee a bridle in the jawes (or cheekes) of the people. Also the next words, thy neck, with chaines; may have like reference: for the kings of Midian when they went to warre, had chaines about their camels neckes, Iudg. 8. 26. Taking it thus, the Church compared to the Lords company of hor∣ses, is said to have her cheekes comely, with rowes of jewels, or ornaments upon her bridle wherewith the Lord menageth and guideth her, as his goodly horse in the battell, Zach. 10. 3. Or, retaining the similitude of a woman, it is meant of ear-rings and jewels which hang downe and adorne the face and cheekes; as it is written, I decked thee with or∣naments, and I put bracelets upon thine hands, and a chaine on thy necke; and I put a jewell on thy forehead, and ear-rings in thine eares, and a beautifull crowne upon thine head; thus wast thou decked with gold and silver: Ezek. 16. 11. 12. 13. The spirituall signifi∣cation, according to either similitude, is one and the same, as after shall bee shewed. rowes] in Hebr. Torim: which being of the singular Tor, signifieth a disposition row, or orderly course of things: and hath affinity with Torah, which hath the name of the Law, in Hebrew: and the one is put as an examplanation of the other; as David said, Is this the Law of man, ô Lord God, 2 Samuel. 7. 19. which another Prophet relateth thus, thou hast re∣garded me, according to the order (disposition or estate) of a man of high degree, ô Lord God 1 Chron. 17. 17. And indeed the Law of God, is his ordinance, or orderly disposition of his precepts, the rules and canons of our life. The same word Tor, is also used for a Turtle-dove, and Torim are Turtles, as in the law of sacrifices, Lev. 12. which some therefore take here to be jewels, or ornaments that had the figures of Turtle doves. And so the Greeke version here translateth, How beautifull are thy cheekes, as of a turtle dove! But in the verse following, (where the same word is againe used,) the Greeke transla∣teth, We will make for thee, similitudes of gold. chaines] in Heb. Charuzim, a word not found but in this one place; translated in Gr. collars or chaines; and is interpreted by the Hebrew Doctors chaines or jewels hanged on a string like chaines to put a∣bout the necke. These rowes and chaines, signifie the Lawes and ordinances of God, wherewith he adorneth the face and necke of his Church, that in her profession, practice, and obedience, she may bee comely and gracious in the sight of God and his people; and being guided by them, may van∣quish her enemies. Thus Solomon elsewhere saith: there is gold and a multitude of rubies; but the lips of knowledge, are a precious jewel, Proverb. 20. 15. And againe, My sonne heare the instruction of thy father, and forsake not the law of thy mother: for they shall be an ornament of grace unto thine head, and chains about thy necke, Proverb. 1. 8. 9. They meane also the gracious effects which the Law and doctrine of God worketh in his people, of humility, reve∣rence, and other vertues: as on the contrary, pride, and other like vices, are said to compasse evill men about as a chaine, and violence to cover them as a gar∣ment, Psalme 73. 6. Likewise holy persons, that teach, instruct, reprove; and such as receive doc∣trine and reproofe, Proverb. 25. 12. and reproofes themselves are pearles, Matth. 7. Thus also the Hebrewes understood this Scripture, as the Chal∣dee paraphrase here saith: When (the Israelites) went forth into the Wildernesse, the Lord said unto Moses, How fayre is this people, that the words of the Law should bee given unto them, that they may be as bridles in their jawes, that they depart not out of the good way: as an horse goeth not aside that hath a bridle in his jawes! and how faire is their necke to beare the yoake of my precepts; that they may bee upon them as a yoake on thenecke of a bullocke that ploweth in the field, and feedeth both it selfe, and the master thereof.

Vers. 11. We will make for thee] A promise of [unspec 11] encrease of graces to the Church: by We, is un∣derstood the mystery of the Trinity, as in Genesis 1. 26. Let us make man. So in Rev. 1. 4. 5. Grace and peace is wished from the Father, Sonne, and Holy Ghost: and in 1 Corinth. 12. 4. 5. 6. the di∣versities of gifts are noted to be of the Spirit; the diversities of ministeries (whereby those gifts are ad∣ministred) to be of the Lord (Christ;) and the di∣versities of operations (effected by the gifts and mi∣nisteries,) to bee of God (the Father.) The He∣brewes also (as Sol. larchi here, interpret it, I and my judgement hall: by which phrase the Tri∣nity of old was implyed, though now the faith∣lesse deny the same: for, a judgement hall in Israel consisted of three at the least: which in their close manner of speech they applyed unto GOD: but their posterity understood it not. Christ here teacheth his Church, that every grace and good gift is from GOD, as also the increase thereof, Iames 1. 17. Ephes. 3. 16. that the spirituall ornaments are of his making, who worketh in us both to will,

and to doe, of his good pleasure, Phil. 2. 13. Also that to him that hath shall be given, and he shall have more abundance, Matth. 13. 12. As in our bo∣dies wee come naked into this world, without clothes or ornaments, so is the estate of our soules by nature, naked and bare, Ezek. 16. 4. 7. till Christ of his grace, by his Spirit, clotheth and ador∣neth us, Revelation 3. 18. rowes of gold] he spake before of rowes simply, now he addeth of gold; either to signifie more excellent ordinan∣ces and graces under the Gospell, then under the Law, (as hee promiseth, For brasse I will bring gold, and for ••ron, I will bring silver, &c. Esay 60. 17.) that should proceed from faith and love, and not from feare, as when shee was under the bridle of the Law; (for wee should not bee like horse and mule, whose jaw must bee bound with bit and bridle, Psalme 32. 9. and yeeld obedience by constraint:) or, it meaneth a new supply of graces, so that we are changed into the image of God, from glory to glory, even as by the spirit of the Lord, 2 Corinth. 3. 18. These promises may re∣spect both the rules, ordinances, gifts and graces bestowed on his people, Proverbes 20. 15. and the persons themselves that are furnished with those graces; as the precious sonnes of Zion, are said to bee comparable to fine gold, Lament. 4. 1. speckes of silver] in Greeke, markes of silver: which word markes (Stigmata,) Paul useth in Galatians 6. 17. speaking of the markes of the Lord Iesus, by suffering for his Gospell. Here it meaneth va∣riety of graces, in the communion of the Saints, for their mutuall helpe, comfort, and delight; as is opened in Proverb. 25. 11. 12. A word fit∣ly spoken, is like Apples of gold, with pictures of silver. As an eare-ring of gold, and an ornament of fine gold: so is a wise reprover upon an obedient eare. Where we are taught, that both instruc∣tions and reproofes, are the ornaments of the Saints; when they are prudently uttered, and o∣bediently received. Neither of which can bee, without the speciall grace of God, who both ma∣keth these ornaments for us, and maketh us fit to receive and put them on; for, The hearing eare, and the seeing eye, the Lord hath made even both of them, Proverbs 20. 12. The Chaldee pa∣raphrast expoundeth this verse, of the Law which God gave unto Israel on the two tables, by the hand of Moses. But though the ordinances of the Law, were likened to gold and silver, where∣with the Church then was decked, as God telleth them in Ezekiel 16. 13. and the law of his mouth was better to his people, then thousands of gold and silver, Psalme 119. 72. yet the doctrine of faith, and ordinances of the Gospell with the graces accompanying them (here promised) are much more excellent and glorious, 2 Corinthians 3. 7.—11.

Vers. 12. While the King] Here the Church speaketh of the fruits and effects of Christs for∣mer [unspec 12] graces; how in her and from her so adorned by her beloved, the odour of the spirit of God in her, flowed forth and spred abroad to the de∣light of her selfe and others. By the King is meant Christ, as in verse 4. by his round table (which the Greeke translateth his sitting downe, which was wont to be in a round, or as in a ring, 1 Samuel. 16. 11.) may bee understood the spirituall banquet of Christ with his Church, feeding her with his word and graces: as the table of the Lord, in Mala∣chy 1. 12. and 1 Corinth. 10. 21. signifie the com∣munion betweene him and his people, as doth also the supping one with another, Revelat. 3. 20. The Spikenard is one of the pleasant fruits in the garden of the Church, Song 4. 13. 14. but here it seemeth to be the oyle or ointment made of Spikenard, which is very precious, which they used to poure out, and anoint men with; such as Mary anointed our Lord Iesus with, as hee sate at table with his friends, and the house was filled with the smell (or odour) of the ointment, Iohn 12. 1. 2. 3. Spiritually it signifieth the sweet smelling fruits of repentance, faith, love, prayer, thanksgiving, &c. which the Church sheweth forth by the com∣munion of Christ with her; and in speciall of mortification, and communion with Christs death, buriall, and resurrection, Romanes 6. 3. 4. 5. &c. as that which Marie did unto Christ, was to anoint his body to the burying, Marke 14. 8. Iohn 12. 7.

Vers. 13. A bundle] or, A bagge of myrrh: by [unspec 13] myrrh is meant the sweet gumme that issueth from the myrrh tree, which is gathered and bound up in bagges: it was the first of the chiefe spices, whereof the holy anointing oyle in the Sanctuary was made, Exodus 30. 23. and that holy ointment figured the g••aces of the Spirit, poured out upon Christ, and by him upon his Church, Esay 61. 1. Psalme 45. 8. 1 Iohn 2. 20. See the annotations on Exodus 30. 26. With myrrh and aloes, the dead body of our Lord Iesus was imbalmed, Iohn 19. 39. and with it the wisemen honoured him at his birth, Matt. 2. Hereby the Church professeth her spirituall comfort which shee had in Christ, taking our humanity, filled with the Spirit of God without measure, dying for her sinnes, and rising againe for her justification: the feeling whereof is as a sweet odour unto the beleeving heart. A bundle or bagge, is for to keepe safe, things that are of worth; as, The Joule of my Lord shall be bound in the bundle of life with Iehovah thy God, 1 Samuel 25. 29. So by this bag of myrrh, shee signifieth her care to injoy and possesse the bene∣fits of Christ and of his death, to the remission of her sinnes, which for his sake are all cast into the depths of the sea, Mic. 7. 19. which otherwise with∣out him should bee sealed up in a bag, and reserved against her for punishment, Iob. 14. 17. my welbeloved] that is Christ; whom she thus calleth, not because she loved him, but he loved her, and gave himselfe to bee the propitiation for her sinnes: whereupon she againe loveth him, because hee loved her first, 1 Iohn 4. 10. 19. So shee glorieth not in her owne righteousnesse, but in that which her beloved is unto her: who of God is made unto her, wisedome, and righteous∣nesse, and sanctification, and redemption, 1 Cor. 1. 30. Welbeloved, in Hebrew Dod, is written

with the same letters that David; whose name also signified Beloved: hee was a figure of Christ, and his father after the flesh, Romanes 1. 3. and Christ is often called David, as in Ier. 30. 9. Ezek. 34. 23. and 37. 24. Hos. 3. 5. unto mee] A speech of faith, applying the promises and graces of Christ unto her owne soule; as the Apostle also teacheth by his owne example, Gal. 2. 19. 20. he shall lye all night] or, he shall lodge, shall abide. The night usually signifieth the time of darknesse and affliction: wherefore shee meaneth that Christ with his consolations, should bee her continuall joy and comfort, whom shee would hold fast by faith, against all tentations and troubles of this pre∣sent life; and solace her selfe in him. betwixt my brests] dwelling in my heart by faith, Ephes. 3. 17. The brests signifie also the ministery of the Church, feeding the Saints with the sincere milke of the word, that they may grow thereby, 1 Pe∣ter 2. 2. whereupon the Prophet saith, Rejoyce yee with Ierusalem, &c. that ye may sucke and be sa∣tisfied with the brests of her consolations, that yee may milke out, and be delighted with the abundance of her glory, Esay 66. 10. 11.

Vers. 14. A cluster of Cypres] or, of Camphire; [unspec 14] which is a sweet gumme; but Cypres is a tree whose fruit groweth in clusters, and is also sweet. The Hebrew name Copher, (from which Caphura or Camphire, as also the Cypres tree seemeth to bee derived,) usually signifieth Atenement, Propitia∣tion, or Redemption: according to which interpre∣tation the holy Ghost here may have reference to the worke and fruit of Christs death, whereby he became a cluster of redemption unto his Church, be∣ing a propitiation for the sinnes of the whole world, 1 Iohn 2. 2. the sweetnesse whereof is resembled by a cluster (which is of many berries compact to∣gether) of the sweet Cypres: for that his blood cleanseth us from all sinne, 1 Iohn 1. 7. and is ac∣companied with all other graces. Engeds] the name of a place in the land of Cannan, which fell to the tribe of Iudah: and being neere the sea, and watered with springs, was a fruitfull soile, for gardens and vineyards, Iosua 15. 62. Ezek. 47. 10. it was called also Hazazon Tamar, 2 Chr. 20. 2. where the enemies comming against Icho∣saphat hee prayed unto God, and was delivered. Which victory may also be respected here, as a fi∣gure of the victories which the Church obtaineth by faith in Christ.

Vers. 15. thou art faire] Christ here speaketh to [unspec 15] his Church, commending her beauty, which she hath by his sanctification and cleansing, with the washing of the water by the word, Ephes. 5. 26. 27. as also by her constitution, and order, as mount Zion was beautifull for situation, Psalm. 48. 2. Of Tyrus (a city of merchandise) it is said, Thy buil∣ders have perfected thy beauty, Ezek. 27. 4. and of her Ancients, wisemen, mariners, merchants, men of warre, &c. it is likewise said, they have made thy beauty perfect, Ezekiel 27. 9. 10. 11. and in Ezek. 28. 7. he mentioneth the beauty of wisedome. So the city and Church of God, being builded by the doctrine of the Gospell, furnished with men of gifts and graces, and endued with wisedome from on high, is truly faire and beautifull in the eyes of Christ: and when she obeyeth the voyce of God, and forgetteth and forsaketh her owne naturall corruptions, he taketh delight in her beau∣ty, as it is said, Hearken ô daughter, and consider, and encline thine eare: forget also thine owne people, and thy fathers house: so shall the King greatly desire thy beauty, &c. Psal. 45. 10. 11. Thus is the prophesie fulfilled, with the joy, of the Bridegroome over the Bride, thy God will rejoyce over thee, Esay 62. 5. doves] so in Chap. 4. 1. These doves eyes where∣with the Spouse is beautified, doe set forth the simplicity, sincerity, humility, meeknesse, but e∣specially the spirituall chastity of the Church; whose eyes are unto Christ alone, looking unto him for life and salvation, Matth. 10. 16. Psalme 123. Philip. 3. 7.—10. Esay 17. 7. 8. Ezekiel 18. 6. and 20. 7. observing his wayes, Prov. 23. 26. not beholding evill, nor looking on iniquity, Ha∣bak. 1. 13. Contrary to which are the lofty eyes, Proverb. 30. 13. eyes after idols, Ezekiel 20. 24. eyes full of adultery, 2 Peter 2. 14. eyes beholding strange women, Prov. 23. 33. and the like.

Vers. 16. Thou art faire] The Spouse returneth [unspec 16] the prayse of beauty unto her beloved: who is much fairer then the sonnes of Adam, Psalme 45. 2. 3. from whom all her fairenesse is derived, so that the prayse thereof belongeth not to her but unto him, Psalme 115. 1. as the Apostle saith, I live; yet not I, but Christ liveth in mee: and the life which I now live in the flesh, I live by the faith of the Sonne of God, who loved me, and gave himselfe for me, Galat. 2. 20. Howbeit, though Christ be most faire, and beauty it selfe; yet such was his basenesse and sufferings in the flesh, as his visage was marred more then any man, and his forme, more then the sonnes of men, Esay 52. 14. and 53. 2. 3. and such he often appeareth unto the world, to be in the Church, partaker of his afflictions. But the eye of faith, beholdeth his spirituall beauty, through all tribulations, and glo∣rieth therein, Roman. 8. 35.—39. 1 Peter 1. 5. 6 and 4. 12. 13. 14. And when the mysteries of the Gospell are opened, and the ordinances of Christ faithfully taught and practised; then doth the Spouse behold the King in his beauty, Esay 33. 17. And of his fulnesse have we all received, and grace for grace, Iohn 1. 16. yea pleasant] or, also pleasant, amiable, delightfull, beautifull. This is an addition unto the beauty of Christ, in respect of his pleasant and gracious administration of his covenant, doctrines, reproofes, &c. For the Lords staffe called Beauty or Pleasantnesse, signifi∣eth his Covenant made with the people, Zachar. 11 10. and David desired to remaine in the Lords house all the dayes of his life, that he might behold the pleasantnesse (or beauty) of the Lord, Psalme 27. 4. and Moses desireth that the pleasantnesse of the Lord might bee upon them, in the per∣formance of his covenant and promises, Psalme 90. 17. And Solomon sheweth that pleasant∣nesse shall bee unto them that rebuke the wic∣ked, Proverb. 24. 24. 25. All which, and the like, have their accomplishment in Christ, teach∣ing,

admonishing, reproving, comforting his peo∣ple, with words of grace, whose pleasant words are as an honey combe, sweet to the soule, and health to the bones, Prov. 16. 24. our bed] or, our bedstead. Beds were used either to rest and sleepe upon, as Psal. 132. 3. 4. or to sit upon when they did eate and banquet, as we doe at tables, Esth. 1. 5. 6. A∣mos 6. 4. Ezek. 23. 41. And figuratively the place of offring sacrifices, is called a bed, Esay 57. 7. greene] or flourishing and fruitfull: for it is not ment so much of colour, as of flourishing growth and in∣crease. This word applied unto men, meaneth prosperous and flourishing estate, as Nebuchadne∣zar said, I was at rest in my house, and greene (or flou∣rishing) in my palace, Dan. 4. 4. and David likeneth himselfe to a greene (or flourishing) olive tree, in the house of God, Psal. 52. 10. where the Greeke trans∣lateth it, a fruitfull olive. Hereby then the Church signifieth, that by her communion with Christ (whether by the similitude of bed or board) she became flourishing and fruitfull: as is said of them that are planted in the Lords house, They shall still bring forth fruit in hoary age, they shall be fat and green, Psal. 92. 13. 14. And this is the nature of the Gos∣pell, where it is received by faith, that it bringeth forth fruit, and maketh men fruitfull in every good worke, and increasing in the knowledge of God, Colos. 1. 6. 10. It may here also signifie the increase of the children of the Church, which are begotten by the immortall seed of the word, through the power of Christ, giving a blessing to the ministery of the same: The Chaldee Paraphrast expoun∣deth this speech thus: The congregation of Israel answered before the Lord of the world; how faire is the Majesty of thy holinesse; in the time that thou dwellest amongst us, and in favourable accep∣tation receivest our prayers: and in the time that thou dwellest in our beloved bed, and our children are multiplyed on the earth; and we doe grow and mul∣tiply like a tree that is planted by a spring of wa∣ters, whose leafe is faire, and whose fruit is a∣bundant.

Vers. 17. The beames] or, the rafters: it mean∣eth the timber whereof beames or rafters are [unspec 17] made, which are called by this name, when they are cut downe in the wood, as in 2 Kings 6. 2. 5. houses] or, adifices; so named of buil∣ding. Such figured the Churches of Christ, as in a Timothy 3. 15. the house of God, is expounded the Church of the living God: and the faithfull Hebrewes were the house of Christ, Hebrewes 3. 6. Cedars] trees strong, tall, and durable, the timber whereof is of sweet smell, and it rotteth not. To such Cedars the Saints of God are com∣pared, Psalme 92. 13. and the Tabernacles of Israel, are by Balaam likened unto such, for goodlinesse, Numbers 24. 5. 6. This wood was used in Solo∣mons Temple, 1 King 6. 9. 36. and 7. 12. and he made it common in Israel, he made Cedars like the Sycomore trees which are in the vale, for abun∣dance, 1 Kings 10. 27. prefiguring the graces which should abound under Christ. galleries] walking places, named of running, because they runne along by the house sides. Elsewhere the word is used for gutters wherein waters runne, Genesis 30. 38. 41. Exodus 2. 16. which may al∣so have use here, to signifie the pipes and conduits of Gods graces, through which the waters of his Spirit are conveyed into their hearts. But because she spake of houses, this may rather be understood of galleries, signifying the meanes of conversing with Christ, in the communion of his graces. See the notes on Song 7. 5. Brutine trees] or, Boratine trees. The Hebrew Brothim is found onely in this place, and seemeth to be that which in Latine is called Brute, which is a tree like Cy∣pres, and of a pleasant smell like Cedar, as Pliny sheweth, in Nat. hist. l. 12. c. 17. Hereupon the Greeke translateth it Cypresse-trees: but Aquila, an exact Greeke translator, turneth it Boratine, as being of the tree named in Greeke Boraton, which hath also affinity with the Hebrew name, and is a tree growing in Arabia: Diodor. Sicul. biblioth l. 2. These Cedar and Brutine trees, may bee ap∣plyed both to the persons of men, as is foreshewed, and to the doctrines wherewith the Church is builded upon the foundation Christ, 1 Corinth. 3. 9. 10. 11. 12. all which set forth by these si∣militudes, are strong and firme, and of sweet o∣dour unto the comfort of the Saints, and glory of Christ. So the holy persons and graces where∣with the Church should be adorned, are by the Prophets likened to goodly trees, in Esay 41. 19. and 55. 13. and 60. 13. The Chaldee paraphra∣seth on this verse thus: Solomon the Prophet sayd, How faire is the house of the Sanctuary of the Lord, which is builded by mine hands, of Cedar wood: but fayrer shall bee the house of the Sanctuary which shall bee builded in the dayes of the King Christ, the beames whereof shall bee of the Cedars of the garden of Eden (or of Paradise) and the galleries thereof shall be of Brutine trees, &c.