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.

THou art faire] As the Church before set forth the glory of Christ, by the similitudes of the [unspec 1] guard about Solomons bed, his Charret and his Crowne: so here Christ setteth forth the graces of his Church; not by her ornaments onely (as be∣fore in chap. 1. 10.) but by the parts and features of her body. And first hee commendeth in generall her spirituall beautie (which she had from him, E∣zek. 10. 14.) through her perfect constitution, faith and holmesse; see the notes on Song 1. 15. eyes] he mentioneth seven particulars, the eyes, haire, teeth, lippes, temples, necke, and breasts: that as seven is often the number of perfection, (Christ himselfe being likened to a Lambe with seven hornes, and seven eyes, which are the seven spirits of God, Revel. 5. 6.) so by these, the manifold graces bestowed on the Church might be signified; that in every thing she is inriched by him, and commeth behinde in no gift: as 1 Cor. 1. 5. 7. as doves] the word as, is after supplied, in Song 5. 12. and it meaneth, as doves eyes, that is, faire, full, cleare, chast; to see by faith him who is invisible, Hebr. 11. 27. and ha∣ving the eyes of her understanding inlightened, to know what is the hope of his calling, Eph. 1. 18. so that shee lifteth not up her eyes unto idols, Ezek. 18, 6. but to the Holy One of Israel, Esa. 17. 7. and her eyes observe his waies, Prov. 23. 26. See the notes on Song 1. 15. and 7. 4. where her eyes are like pooles. within thy lockes] or, from within (or through) thy locks; which are named in the originall of binding or restraining; because a womans lockes are modestly and seemely tied up and covered: so that it was a signe of sorrow, misery, and captivity, to have such lockes uncovered, Esa. 47. 2. But the Spouse of Christ freed by him from Satans bon∣dage, is decently dressed and covered in signe of her subjection (as 1 Cor. 11.) and of her chaste af∣fection to him. So after in v. 3. and Song 6. 7. hayre] this is the ornament and covering of the head, proceeding from moisture and strength of nature: likened here to the hayre of a flock of goats, fed in fat pasture, as on mount Gilead; whose haire is long, ranke and smooth: figuring the thoughts, purposes, devices, &c. which are ordered and com∣posed aright, according unto God (as thoughts on the bed, and visions of the head are mentioned in Dan. 4. 5 and 7. 15. Iob 4. 13.) Or, if wee apply this unto persons, by hayre may be meant the multitude of beleevers, (as by the hayre, the people of Israel was signified, Ezek. 5. 1. 2. 12.) and by the eyes, the Guides of the Church, as in Numb. 10. 31 thou maiest be to us in stead of eyes. And thus the Chaldee Paraphrast here, by the eyes, understandeth the Princes and Wise men of Israel; and by the hayre the other people of the land. Other Hebrewes expound the eyes to meane the Prophets, called Seers, (1 Sam. 9. 9.) and the hayre, the Nazirites, which were to let their hayre grow, Num. 6. 5. that appeare] or, that appeare smooth, that glister; as the hayre of fat cattell is smooth and shining. The Hebrew word Galash is not used but in this place, and a∣gaine (in like sense) in Song 6. 4. The Greek here translateth it, are revealed (or appeare;) but there, doe come-up. Gilead] a mountaine which bare good pasture for cattell; as appeareth by Num. 32. 1. Ier. 22. 6. and 50. 19.

Vers. 2. of (sheepe) even shorne] or, (of sheepe) [unspec 2] made even, or equall, of the same size. The word sheepe (or ewes) is after expressed in Song 6. 6. and is to be understood here. This is the first praise of the teeth of the Church, that they are cut of equall height; not one longer then another, which would both be unseemely, and an hinderance to the well eating and chewing of her spirituall food. from the washing] the second praise of her teeth, that they are white and cleane, as washed sheep: which seemeth to respect (besides comelinesse) the puri∣ty of the spirituall meat wherewith she is fed; as it is a part of Iudahs blessing, that his teeth should be white with milke, Gen. 49. 12. beare twinnes] as fruitfull ewes bring forth twinnes of equall big∣nesse, so the teeth are set in double rankes, one an∣swerable to another: which is the third property for which they are praysed. bereaved of the yong] or, robbed of the yong, by miscarying, or any other accident. Barren is that which beareth not, Esa. 54. 1. but the word here used, signifieth either miscarrying in the birth, or losse of that which is brought forth, by robberie, death, or the like: so this denoteth the stedfastnesse of every tooth in his place, after it is brought forth, against the in∣conveniences forementioned. These teeth of the Church which chiefly serve to eate with, may here meane her courage and strength against her enemies, as is prophesied of Israel, hee shall eate up the Nations his enemies, Num. 24. 8. or rather, her judging, discerning, esteeming and applying of the word of God and seales of his Covenant, for the comfort and nourishing of her soule; so chew∣ing the cudde, and feeding by faith upon the pro∣mises of God; which are often made under the si∣militude of eating and drinking; as in Psal. 22. 26. Prov. 9. 5. Esa. 65. 13. Ioh. 6. 41. 50. 51. Some refer∣ring this to persons, understand by the teeth the Ministers of the word, that breake and as it were chew the bread of life unto and for the people. So the Chaldee expoundeth these teeth, to bee the Priests and Levites, that did offer and eate the sa∣crifices in Israel.

Vers. 3. a threed] or, a lace, a line, (aribband) of [unspec 3] scarlet: that is, thinne in substance, red of colour, as scarlet double-dyed: which two things are the grace of the lips. Here by the lips of the Church are commended, her doctrines, reproofes, prayers, prayses, &c. For the lips are the instruments wher∣with words are uttered, whether in prayer, as Zeph. 3. 9. Psal. 21. 2, or praise and thankes, as Psal. 66. 3. Heb. 13. 15. or vowes, as Psal. 66. 13. 14. or doctrine, Mal▪ 2. 6. 7. Psal. 119. 13. or pleading, as Iob 13. 6. or comfort, as Iob 16. 5. or any other speech. All these shee uttereth not with swelling words of vanity, or taught by humane wisedome; but by the Spirit of God, (who hath poured grace into her lippes,) and by faith in the blood of Christ, wherein her doctrines, prayers, comforts

are all dyed and coloured, 1 Cor. 2. 4. 12. 13. and 1. 17. 18. Or these things applied to persons, signifie the administers of the word and prayer: as the Chaldee paraphrast applyeth it to the high Priest in Israel, and his prayers for the reconciliation of the Church on Atonement day, Levit. 16. Other of the Iewes expound it of the singers in Israel. comely] gracious, and to be desired: see the notes on Song 1. 5. So our praises of God, are said to be plea∣sant, and comely; Psal. 147. 1. and we are comman∣ded that our speech be alway with grace, Colos. 4. 6. thy temples] Hebr. thy temple, that is, each of the temples of thine head: Here by the cheekes al∣so may be meant (as the Greeke version here hath it) which are adjoyned to the temples, whose red colour (like a peece of pomegranate when it is cut) are a part of the beauty of the face, and a signe of modestie and shamefastnesse. So here in the Church it betokeneth her reverend and modest counte∣nance; as fearing and taking heed lest shee should speake or doe amisse; or blushing if she hath failed. Some doe explaine this to signifie the Governours of the Church, and the similitude of the pomegra∣nate to denote the fruit and benefit that commeth by such. The Chaldee also expoundeth it of the King in Israel, and the locke (after mentioned) of the Governours under him.

Vers. 4. like the towre of David] whereof mention is made in Nehem. 3. 19. 25. or the fort of Zion, [unspec 4] which David tooke, and builded, 2 Sam. 5. 7. 9. Hereby is meant that her necke was upright, high and strong: for the necke is named in Hebrew Tsavvaar, of firmnesse and strength; a Tower (Mig∣dal) is a building great and high, Esa. 2. 15. This signifieth the magnanimity, and courage, the sure hope, the bold and comfortable cariage of the Church, whiles shee being by faith united unto Christ her head, doth no longer bow downe her necke to beare the yoke of her enemies, to serve Satan and sinne any more, or to bee a servant unto men, Rom. 6. 17. 18. 1 Cor. 7. 23. but by the wea∣pons of her warfare, (which are not carnall but migh∣ty for God, 2 Cor. 10. 4.) shee standeth, and with∣standeth in the evill day, taking the shield of saith, the sword of the Spirit, which is the word of God, and other like armour, wherewith shee defendeth her selfe, and discomfiteth all her enemies, Ephes. 6. 11.—17. so that her necke is like the horses, clothed with thunder (and terrour) Iob 39. 19. The contra∣ry state of the Church was figured by the captivity of Babylon, when her necke was under persecuti∣on, and her transgressions (as ayoke) were wrea∣thed, and come-up upon her necke; Lam. 5. 5. and 1. 14. See after, in Song 7. 4. The Hebrewes in their Chaldee Paraphrase, expound this necke to meane the Chiefe of the Session (or great Councel) in Israel. for an armorie] to hang swords on, and other like weapons of warre. The Hebrew word Talpijoth (used onely in this place) is by the Greeke left uninterpreted Thalpioth: and seemeth to be derived of Thalah to hang, and pijoth two-ed∣ged swords; meaning all instruments to offend or wound the enemy: as the bucklers and shields after mentioned, were to defend her selfe. bucklers hang] or, are hanged: a buckler hath the name in the originall of protection or defence: the word follow∣ing, shields, (which seemeth to be borrowed from the Hebrew name Shiltei) hath the signification of power or dominion, as being used of great and mighty men. Such bucklers and shields of David, were sometime kept in the house of God, 2 Chro. 23. 9. and as the taking away of shields from the e∣nemy, was a signe of victorie, 2 Sam. 8. 7. so the hanging of them up on walles, was a signe of glo∣ry, Ezek. 27. 11. of mighty men] This hath reference to Davids worthies or mighty men, who held strongly with him in his kingdome, and with all Is∣rael, to make him King, whose names and heroicall deedes are recorded in 1 Chro. 11. 10. 47. Their shields hanged up in Davids towre for moniments, are here taken for figures and examples of all the mighty men of God, which by the shield of faith (in God and Christ the shield of his people) have done many great and mighty workes; as the Apo∣postle bringeth a cloud of witnesses, in Hebr. 11. with all which the Spouse of Christ is adorned, whiles with courage & comfort shee followeth the footsteps of their faith and workes; and abideth constant, sustained by the promises of God.

Vers. 5. Thy two breasts] These are both for orna∣ment [unspec 5] and for use, as experience in nature, and the scriptures shew: for God saith to his church, thou art come to excellent ornaments; thy breasts are fashioned, &c. Ezek. 16. 7. and sheweth the use of them, that her children and lovers may sucke and bee satisfied with the breasts of her consolations, &c. Esa. 66. 11. So here the breasts of Christs spouse, are likened to Roes for pleasantnesse, to Fawnes, or yong Roes for smalnesse, to twinnes for equalizing; & to Roes fee∣ding among Lilies, as in fat and sweet pasture. Here∣by is signified how the Church is fruitfull in good workes, and comfortable words, and communica∣tion of all Gods blessings: so that by her loving af∣fection, wholesome doctrines, sweet consolations, and gracious beneficence; her children are deligh∣ted; and sucking the sincere milke of the word, doe grow thereby: Esa. 66. 11. 1 Pet. 2. 2. feed a∣mong the Lillies] in fat, sweet, and wholesome pa∣sture. Hereby is signified, that the breasts of the Church, (that is, her doctrines, exhortations and consolations wherewith shee nourisheth her chil∣dren,) are fed and filled not with humane traditi∣ons, but with the doctrines of Christ; whose lippes are likened unto Lilies, dropping sweet smelling myrrh; Song 5. 13. So when the soule of the Priests, is satiate with fatnesse; the Lords people are satisfi∣ed with goodnesse; as he promised, Ier. 31. 14.

Vers. 6. Vntill the day dawne] or blow: see before [unspec 6] on chap. 2. 17. shadowes] that is, darkenesses; meaning ignorances, infirmities, troubles, miseries, &c. as chap. 2. 17. I will get me] or, I will goe for my selfe. It is not evident, whether these be the words of Christ, withdrawing himselfe for a time, or of his spouse, betaking her selfe to the moun∣taine. Comparing this place with the former, chap. 2. 17. I understand it of the latter: that as the Spouse there requested, speedy helpe of Christ in the time of her sorrow; so here, in like tentation,

shee fleeth for refuge to the mount of myrrh, and hill of frankincense, where she hopeth for comfort. The speech hath reference to mount Morijah, where∣on the Temple was builded: 2 Chron. 3. 1. in which Temple was the holy anointing oile made of pure Myrrh and other chiefe spices; as also the incense made of pure frankincense and other sweet spices; which were to anoint and sanctifie the holy things and persons; and to burne upon the golden Altar daily; Exod. 30. 23. 34. 1 Chro. 9. 29. 30. On which mount, Abraham long before, did offer his sonne Isaak for a sacrifice; and upon experience of Gods grace and providence, this proverbe was used, In the mountaine of-Iehovah, it shall bee seene: Gen. 22 2.—14. To the kingdome of Christ, figu∣red by this mountaine, peoples should flow; for Gods Law and word was to proceed from it, Mich. 4. 1. 2. The church therefore in the darkenesse of her tentations, fleeth to the Lords mountaine by faith in Christ, meditation in his promises, consola∣tion by his graces, prayer, reading of the scriptures, and other like spirituall exercises, confirming by faith and hope, and waiting with patience, till the day should dawne, and the day starre arise in her heart, as the Apostle speaketh, 2 Pet. 1. 19. So Christ himselfe, in the daies of his flesh, used to goe up into mountaines to pray, and spent the whole night in prayer to God, Luk. 6. 12. and 9. 28. and preached the Gospell in such places, Mat. 5. 1. 2. &c.

Vers. 7. all faire] The Spouse was called faire, be∣fore in verse 1. and chap. 1. 15. now Christ saith, [unspec 7] she is all faire; whereby hee comforteth her against her feares, and infirmities, that in him shee hath perfect beauty; for he loved her, and gave himselfe for her, that hee might sanctifie and cleanse her, with the washing of water by the word; that he might present her to himselfe glorious, a Church not having spot or wrinkle, or any such thing, but that she should be holy and without blemish; Eph. 5. 25. 26. 27. no blemish] or nospot, no fault, no blame-worthy thing; called in Hebrew Mum, and thereof in Greeke, Momos, which meaneth first any blemish in the body, as blinde, lame, or deformed in any limme or part, Lev. 21. 18. 21. Deut. 15. 21. and 17. 1. so is applied to blemishes, in the soule, that is, to sinnes and vices, from which Christ purgeth his people, that being reconciled unto God, in the body of his flesh, through faith, he might present them holy, and without blemish, and unreproveable in his sight; Colos. 1. 21. 22. Thus the 144. thousand that stand with the Lambe on mount Sion, &c. are said to be with∣out blemish before the throne of God, Rev. 14. 1.—5.

Vers. 8. Come with me] or, Thou shalt come with me. Here Christ (having cleansed his Spouse by his [unspec 8] death) calleth her to follow him, from the mountaines of wilde beasts, from the false Chur∣ches and societies of wicked people; that for∣saking all corruption in her selfe and others, shee may walke with him in newnesse and holinesse of life, beholding and acknowledging Gods mercy in her deliverance; Rom. 6. 6. 13. 22. 1 Pet. 2. 21.—24. and 4. 1. 2 3. 2 Pet. 1. 3. 4. Lebanon] in Gr. Libanus, a mountaine in the north part of the land of Canaan, possessed of old by the Evites, Iudg. 3. 3. afterward by the Israelites: on it grew many Ce∣dar trees Song 3. 9. but in comparison with other places it was a forrest or wildernesse, Esa. 29. 17. and so the haunt of wilde beasts, 2 King. 14. 9. which is respected here, as the end of the verse ma∣nifesteth. Sometime in respect of the largenesse of the mount, and goodly trees thereon, it is used to signifie glorious things: as in Song 5. 15. and 3. 9. Deut. 3. 25. my spouse] or, my bride; named in Hebrew Callah; (of the perfection of her attire, or∣naments and beauty; Ier. 2. 32.) in Greeke Nym∣phee, which name the Holy Ghost giveth to the Church, calling her the Nymphe, (or Bride,) the Lambs wife; who is prepared as a Bride adorned for her husband: Revelat. 21. 9. 2. Christ before had called her his Love or Friend; now when she is all faire, and without blemish, he calleth her Spouse; and in verse 9. both Sister and Spouse. looke] or, thou shalt looke, shalt see, marke and observe. top of Amanah] or, head of Amanah, which was a mountaine in Syria, the valley and river in it was also called Amanah, and Abanah, in 2 King. 5. 12. and so the Chaldee here expoundeth it, the heads that is, the Princes of the people that dwell by the ri∣ver of Amanah, shall offer a gift unto thee. Humane writers testifie that Amanus was a mountaine forci∣bly possessed by many tyrants, &c. Strabo l. 14. So the Holy Ghost here calleth these places dennes of Ly∣ons, and mountaines of Leopards. Shenir and Hermon] This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan, taken from him by the Israelites: and the Amorites cal∣led it Shenir, the Sidonians Shirion, as Moses tel∣leth in Deut. 3. 9. dens of Lyons] This openeth the former, and sheweth the danger wherein Christs spouse was, dwelling as among Lions and Leopards, that is among salvage, beastly and idola∣trous peoples, (as David complaineth, my soule is a∣mong Lions, Psal. 57. 4.) from which estate Christ calleth and delivereth his chosen; who being deli∣vered doe see and observe the perils wherein they were, and safe estate whereinto the Lord had brought them: So the Apostle writing to the con∣verted Gentiles saith; Such were some of you; but yee are washed, but yee are sanctified, but ye are justified in the name of the Lord Iesus, and by the Spirit of our God: 1 Cor. 6. 9. 10. 11.

Vers. 9. hast ravished mine-heart] or hast-taken-a∣way; or hast pierced (hast wounded) my heart: the o∣riginall [unspec 9] is but one word, and used onely in this place twise; and meaneth the ravishing or drawing of the heart with love and delight. The Chaldee expoundeth it, Thy love is fixed in the table of mine heart. Christ speaketh here to his spouse, as a man overcome with love: as it is said, With the joy of the Bridegroome over the Bride; thy God will rejoyce over thee: Esa. 62. 5. my sister] so hee calleth her out of his love, in respect of her adoption and regene∣ration (being borne of God) and of her sanctifica∣tions; as it is written, Both hee that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them brethren: Hebr. 2. 11. And, whosoever shall doe the will of my Father which is in heaven: the same is my brother and sister, and mother,

Matth. 12. 50. one of thine eyes] or, one looke from thine eyes; which eyes were in verse 1. likened to doves, simple, chast, pure: & meane here her faith, and the fruits thereof, as prayer, &c. wherewith Christ is greatly affected and delighted. chaine of thy necke] Heb. of thy neckes; that is, which han∣geth on both sides of thy necke. The eye is a natu∣rall part of the body; the chaine is an adjoynt and ornament of the body; figuring Gods Lawes and Ordinances, Pro. 10. 9. as also the graces of his spi∣rit in his people. See the notes on chap. 1. 10.

Vers. 10. How faire] or, how beautifull; and conse∣quently, [unspec 10] how gracious, how lovely and delightfull are thy loves! By loves are meant not onely the affe∣ctions, but the actions also and fruits of love, which the Church manifesteth towards Christ; by her worke of faith, and labour of love and patience of hope; and by keeping his commandements, 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ, causing him to covet her beauty, Psal. 45. 11. 12. how much better] or, how good are thy loves, better than wine: the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine; here, he doth the like of her loves towards him: signifying how pleasant and acceptable the fruits of his owne gra∣ces are in his Church; so that the Lord her God delighteth in her, and rejoyceth over her, Esa. 62. 4. 5. savour of thine ointments] that is, of the graces of the Spirit wherewith thou art anoynted: see the annotations on chap. 1. 3. where the Church ex∣tolleth the savour of Christs ointments, as here he doth hers. sp••••es] sweet odours, or sweet smel∣ling spices: for o•• such the holy anointing oile was made, Exod. 30. 23. and with such sometime wo∣men were purified, Esth. 2. 12. and the dead imbal∣med, 2 Chro. 16. 14. they were a present for a King, 2 Chro. 9 1. 9.

Vers. 11. drop the honey combe] that is, utter sweet [unspec 11] words: hereby the doctrines and prayers of the Church are commended, as sweet and pleasant to the hearers, like honey to the taste. By this simili∣tude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ, Ps. 45. 2. so by communication of his grace, the speech of his people is with grace, Colos. 4. 6. honey and milke under thy tongue] honey and milke both of them meane the sweet, easie, comfor∣table and nourishing words of faith, love, holinesse, &c. the sincere milke of the word, whereby the babes in Christ may grow, 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies, under the similie of abundance of milke, so that every one should eate butter and honey, Esa. 7. 22. By under the tongue, seemeth to be meant the secret and inward parts, as the heart and minde: (as David exalted God under his tongue, Psal. 66. 17.) to show her sincerity, and difference hereby from the lewd wo∣man, whose lippes also drop the honey combe, but her end is bitter as wormewood, Prov. 5. 3. 4. For some, by good words and faire speeches deceive the hearts of the simple, Rom. 16. 18. the words of her mouth are smoother then butter, but warre is in their heart, Psal. 55. 21. and adders poison is under their lippes, Psalme 140. 3. the savour] or the smell, (the odour) of thy garments: these are the beautifull garments o•• S••∣on, Esa. 52. 1. the fine linnen, cleane and bright, the righteousnesse of the Saints, Revel. 19. 8. who have put on the Lord Iesus Christ, Rom. 13. 14. Gal. 3. 27. and in their faith, doctrine, conversation and ad∣ministration are holy, just and righteous, and cloa∣thed with salvation, Psal. 132. 9. 16. so that the sa∣vour, the fame and good report hereof is sweet, like the smell of Lebanon, where pleasant and odo∣riferous trees, herbs and spices grew in abundance, God maketh manifest the savour of his knowledge by them in every place; for they are unto God a sweet sa∣vour in Christ, 2 Cor. 2. 14. 15. Thus God promised unto Israel, that smell should be as Lebanon, through the dew of his grace, Hos. 14 5. 6. 7. as when hee first received the blessing, the smel of his garments was such, that his father compared the smell of his sonne, to the smell of a field, which the Lord had blessed, Gen. 27. 27.

Vers. 12. A garden] understand from the verses [unspec 12] before and after, Thou art a garden; which is (by signification) a place closed and fenced; and is sowne and planted with hearbs and trees, for use and pleasure. So in Esa. 5. the Church of Israel is likened to a fenced Vineyard. locked] or, bar∣red: that is, close shut; as the Greeke translateth it shut: which is for safetie and defense, that no evill should come thereon, no enemies should enter. For walles, doores, lockes, barres, &c. are meanes to preserve, secure and safe: so in figure, when the walles of Ierusalem were repaired, they were forti∣fied with doores, lockes, and barres, Nehem. 3. 3. 13. But when such fences are wanting, or broken downe; all things lie open to the spoile, Esa. 5. 5. Psal. 80. 12. Hereby is signified on Gods part, the protection of his Church, for he is unto Ierusalem a wall of fire round about, Zach. 2. 5. & strengtheneth the barres of her gates, Psal. 147. 13. he keepeth his Vineyard, and watereth it every moment, lest any hurt-it, he keepeth it night and day, Esa. 27. 3. A∣gaine, on the Churches part it signifieth her care to keepe her selfe and all her plants and fruits holy, chast and pure unto her beloved onely; opening the gates, that the righteous nation which keepeth the truths may enter in, Esa. 26. 2. but keeping watch lest the enemies should invade, lest the uncleane, or any thing that defileth should enter thereinto, 2 Chro. 23. 19. Revel. 21. 27. As on the contrary secure and carelesse people are said to dwell with∣out walls, barres or gates; Ezek. 38. 11. Ier. 49. 31. a spring] to weet, a water-spring, in Hebrew Gal, so named of the rolling and waving of the wa∣ters that flow therefrom. This is to signifie that the garden of Christs Church, is watered with his graces, and so made fruitfull, and joyfull; Ezek. 31. 4. 5. Ioh. 7. 38. 39. Esa. 44. 3. 4. as it is promised, the Lord will satisfie thy soule in droughts, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters faile not, Esa. 58. 11. locked] or, barred, that is, kept close from ene∣mies, that the waters of grace may be thine onely. This signifieth (as before) Gods speciall favour and protection for his Church; and her care to keepe

her selfe and hers, pure to the Lord. Wherefore Solomon to teach spirituall chastitie, useth this pa∣rable; Drinke water out of thine owne cisterne, and running waters out of thine owne well. Let thy fountains be dispersed abroad, and rivers of waters in the streetes. Let them be onely thine owne: and not strangers with thee. Let thy fountaine be blessed, and rejoyce with the wife of thy youth, &c. Pro. 5. 15.—18. sealed] Hereby is figured the confirmation of grace to Christs people, as sealing meaneth in Ier. 32. 20. Ioh. 3. 33. 2 Cor 1. 22. Ephes. 1. 13. and the deser∣ving of this grace to them onely, as that which is sealed is not communicated with others, nor knowne unto them, Esa. 29. 11. Dan. 12. 4. 9. and so it is said, Binde up the testimonie, seale the Law, a∣mong my disciples, Esa. 8. 16.

Vers. 13. Thy plants] or, thy shoots: the Hebrew [unspec 13] and Greeke words have both of them the name of sending forth, that is of shooting or growing, and so of bringing forth leaves, flowers and fruits. Hereby the members of the Church are meant, planted and made fruitfull by Christ: and here the garden of the Church, is like the garden in Eden: out of which ground, the Lord God made to grow every tree pleasant to sight, and good for food; Genes. 2. 8. 9. And this is the second blessing of the Church, that it is replenished with wholesome, sweet and precious plants. an ortyard] or, a paradise, so called of the Hebrew Pardes, and Greeke Paradoi∣sos: a place set with trees, as appeareth by Eccles. 2. 5. and is therefore sometime used for a Parke, or Forrest, Nehem. 2. 8. pomegranats] or, pome∣granattrees, granate-apples, so named because they are full of granes or kernels: hereupon the Chaldee paraphraseth, The yong men are filled with thy pre∣cepts, (or as Iarchi explaineth it, full of good workes) like pomegranates. precious-things] or, dainties, pleasant-things: with store of these, the land of Io∣seph was blessed, Deut. 33. 13.—16. The Holy Ghost seemeth to have respect unto this name, in Revel. 18. 14. fruits (or apples, in Greeke, opora) that thy soule lusted after. Cypres] Cypres-clu∣sters, (for the word is of the plurall number) or Camphire fruits: see the notes on Song 1. 14. Spike-nard] this is also in the forme plurall Spike∣nards, or Nards; which is framed of the Hebrew name Nerd, whence the Greeke Nardos, and La∣tine Nardus is also borrowed. And it is here used plurally (whereas in the next verse it is singular,) either to imply all sorts of Nard, (for there bee di∣vers kindes) or, the cares and leaves of Nard, both which are in use for sweet smell. The herbe which we call Lavender, is named Ps••udo-nard, as being a base kinde of Nard, but nothing so sweet or pre∣cious as the true: see the notes on Song 1. 12.

Vers. 14. Saffron] in Hebrew Carcom: we call it [unspec 14] Saffran, of the Arabik Tsaphran (or Zafran) so na∣med of the yellow colour: it is not mentioned in Scripture, but in this one place. Calamus] or, sweet Cane, or sweet Reed: this with the Cinamon following, were used in the composition of the holy anointing oile, Exod. 30. 23. see the Annota∣tions there. Frankincense] this was used in the holy incense; as the Myrrh (following) was in the annointing oile; see Exod. 30 34. 23. Aloes] or, Lign-aloes: it was used also to perfume with, for the sweet smell thereof: see Numb. 24. 6. Psal. 45. 9. Prov. 7. 17. chiese spices] or, heads of spices: see Exod. 30. 23. By these fruits are signifi∣ed the manifold graces in Christians, which are precious and sweet before God and all good peo∣ple: such are the fruits of the Spirit, mentioned in Gal. 5 22. 23. Contrary to these, are the roots of bit∣ternesse, that beare gall and wormewood; which are diligently to bee looked unto, lest they spring up, and so trouble & defile the garden of the Church: Heb. 12. 15. Deut. 29. 18.

Vers. 15. Fountaine of the gardens] This seemeth [unspec 15] to be the speech of the Spouse unto Christ, O thou the Fountaine, &c. whereby she acknowledgeth a third blessing to make her fruitfull, abundance of water, and that all the former graces which hee so praised her for, doe proceed from him who is the fountaine that watereth all the gardens (his Chur∣ches,) as in Ier. 2. 13. God calleth himselfe the foun∣taine of living waters. From the fountaine, rivers doe run, (as in Psal. 104. 10.) which water the gardens and plants in them, so making them greene and fruitfull, as in Ezek. 31. 4. 5. The waters made him great; the deepe set him up on high, with her rivers run∣ning about his plants, &c. But when the desolation of the Church is threatned, it is likened to a garden that hath no water, Esa 1. 30. Here Christ by his doctrine and spirituall graces, refresheth his Chur∣ches, and all their plants, satisfieth their soule in drought, and maketh fat their bones; that their soule is like a watered garden, and they shall not sorrow any more at all. Ier. 31. 12. Esa. 58. 11. living waters] that is, springing and running waters, which dry not up with heat, nor putrifie: but are alwaies wholesome, and give life. So Christ giveth living water, of which whosoever drinketh at shall be in him a well of water, springing up into everlasting life; Ioh. 4. 10. 14. and saith, He that beleeveth on me, &c. out of his belly shall flow rivers of living water, speaking of the Spirit, which they that beleeve on him, should receive, Ioh. 7. 38. 39. streaming] run∣ning, flowing: or, streames from Lebanon. It hath refe∣rence to the streames of Iordan, which river began at the foot of mount Lebanon, and ran along through the holy land, watering the same. This si∣militude is amplified in Ezek. 47. 6.—10. where wa∣ters issuing out of the Sanctuarie (which was built of the Cedars of Lebanon) ran along Galilee, and to the plaine, and into the sea, &c. and every living thing that moveth whithersoever the rivers come, shall live &c. and every thing shall live, whi∣ther the river commeth. So in Revel. 22. 1. out of the throne of God, and of the Lambe (Christ,) a pure ri∣ver of water of life proceedeth.

Vers. 16. Stirre-up] or, Raise up (thy selfe) thou [unspec 16] North winde. A fourth blessing upon the garden of Christs Church, that it is blowne upon by the windes, to refresh it, to cleanse the aire of it, and to make it more fruitfull. And though the North and South windes be of contrary qualities, as cold and hot, moyst and dry, yet are they both fitting for her estate, which sometime needeth sharp reproof,

and sometime calme and gentle consolation. But he mentioneth not the East winde; because that is often used in signe of wrath, to blast, burne and destroy the fruits; as Ezek. 17. 10. and 19. 12. Hos. 13. 15. Gen. 41. 6. blow upon my garden] The garden being Christs (as the words following ma∣nifest) the Lord, who bringeth forth the winde out of his treasuries; Psal. 135. 7. speaketh unto it to blow: signifying hereby the ministration of his word and spirit bestowed on his people for their further good, that they have not onely the waters of ho∣ly Scripture, but the lively graces also of Gods Spirit to quicken them. So in Ezek. 37. 9. the Pro∣phet was willed to prophesie unto the winde, and say thereunto, Come from the foure windes, O winde, and blow upon these slaine, that they may live. And the ef∣ficacie of the Spirit of God is resembled by the winde, in Ioh. 3. 8. and doctrines are windes, in E∣phes. 4. 14. and the restraint of Gods graces by wholesome doctrine, is signfied by foure Angels holding the foure windes of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree, Rev. 7. 1. spices thereof may flow] that is, the fruits may ripen, and be abundant: for by the gracious gifts of the Spirit, breathing upon the Church, corruption is purged away, the soules are refreshed, quickened, comforted, and all graces doe increase, 1 Cor. 2. come into his garden and eat] The faithfull acknowledging both themselves and theirs to be Christs, doe desire that hee would come and accept the fruits and graces of his owne Spirit; with which and for which hee is to be ho∣noured. So the offrings unto God, are called his bread; Num. 28. 2. the good workes of Christians, are called fruits, Ioh. 15. his acceptation of those fruits, and communication of further grace, is sig∣nified by mutuall supping together, Rev. 3. 20. and thus the Lord rejoyceth in his workes, Psal. 104. 31. fruit of his precious things] that is, the fruit of his precious graces; or, his precious fruits: so that now the Church is not like Israel of old, an empty vine, which brought forth fruit unto himselfe, Hos. 10. 1. or bare wilde grapes, even grapes of gall, and bitter clusters, Esa. 5. 2. Deut. 32. 32. but is filled with the fruits of righteousnesse, Phil. 1. 11. and walketh worthy of the Lord unto all pleasing, being fruitfull in every good worke, Col. 1. 10. and hath her fruit unto holinesse, and the end, everlasting life: Rom 6. 22. The Chaldee paraphrast applieth this to the service of God under the Law, saying; Let the beloved God come into the house of the Sanctuarie, and accept with favour the oblations of his people.