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.

THE SONG OF SONGS.

CHAPTER I.

The Song of Songs, which is Solo∣mons. [unspec 1]

LEt him kisse me, with the [unspec 2] kisses of his mouth, for thy loves are better, then wine. For the savour, of [unspec 3] thy good ointments; thy name, is an ointment powred-forth: therefore, the Virgins love thee. Draw me, wee will runne after thee: the King hath [unspec 4] brought me into his chambers; wee will be glad, and rejoyce in thee, wee will remember thy loves, more then wine; the upright, love thee.

I am blacke, and comely; ô ye daugh∣ters of Ierusalem: as the tents of Ke∣dar, [unspec 5] as the curtaines of Solomon. Looke not upon me, because I am [unspec 6] blackish; because the Sunne hath look∣ed downe upon me: the sonnes of my mother have beene angry with mee; they made me the keeper of the Vine-yards, my Vineyard which is mine, I have not kept.

Tell me, ô thou, whom my soule lo∣veth, [unspec 7] where thou feedest, where thou makest to rest at noone: for why should I be, as one that turneth-aside, unto the flockes of thy companions.

If thou know not, ô thou fairest [unspec 8] among women: goe thy way forth, by the footsteps of the flock, and feed thy kiddes, besides thy shepheards tents.

I have compared thee, ô my love, to [unspec 9] the company-of-horses in the charrets of Pharaoh. Thy cheekes are come∣ly [unspec 10] with rowes, thy necke with chaines. We will make for thee rowes of gold; [unspec 11] with speckes of silver.

While the King sitteth at his round∣table, [unspec 12] my spikenard, giveth forth the smell thereof. A bundle of myrrh, is [unspec 13] my welbeloved unto me: he shall lye∣all-night, betwixt my breasts. A [unspec 14] cluster of Cypres is my wel-beloved un∣to me; in the Vineyards of Engedi.

Behold thou art faire, my love; be∣hold [unspec 15] thou art faire, thine eyes are as doves.

Behold thou art faire, my beloved, [unspec 16] yea pleasant; also our bed is greene. The beames of our houses, are Cedars; our galleries, of Brutin-trees.

CHAPTER I.

This may be sung as the 55 or 86 Psalme.

WIth kisses of his mouth, [unspec 2] let him kisse me; Because thy loves, then wine much-better be. For thy good ointments odoriferous-sent; [unspec 3] Thy name, it is a powred-forth ointment: Therefore, the Virgins they have loved thee. Doe thou me draw, run after thee will we: [unspec 4] Into his chambers brought me hath the King; We will be glad in thee, and joyfull-sing: We will record thy loves, the wine above. They that are upright, doe thee dearly-love. O daughters of Ierusalem, I am Blacke, but am pleasing-comely with the same: [unspec 5] Like to the tabernacles of Kedar, Like to the curtaines Solomons which are. Looke not on me because that I am browne; [unspec 6] Because the Sun hath on me looked-downe: The children of my mother they have beene Incensed against me with angry-teene; To keepe the Vineyards they did me assigne, I have not kept my Vineyard which is mine. O my soules love, tell me where thou feedest, [unspec 7] Where thou dost make (thy flocke) at noone to rest. For why should I be like to one that goes- Aside, unto the flocks of thy fellowes?

If thou thy selfe know not, ô fairest one [unspec 8] Of womankind, then forth get thou thee gone, By footsteps of the flocke, and thy yong-goates Feed thou, besides the shepheards dwelling-cotes.

I have compared thee, my love, unto The horses. troop in Charrets of Phar'oh. [unspec 9] Thy cheekes with rowes, thy necke with chaines are [unspec 10] deckt. We will make thee, gold rowes; with silver speckt. [unspec 11]

At his round. table while the King doth sit; [unspec 12] My spikenard giveth-forth the smell of it. [unspec 13] A bag of myrrh my Loved is to me. Betwixt my breasts, lye-all-the-night shall he.

My Lov'd to me a cluster of Cypres; [unspec 14] That in the vineyards of Engedi is. Lee thou art faire, ô thou my dearest love; [unspec 15] Loe thou art faire, thine eyes are as the dove.

Loe thou art faire, ô thou my deare-loved, [unspec 16] Yea pleasant art, greene also is our bed. Beames of our houses, of the Cedars be; Our galleries, are of the Brutin-tree.

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.

CHAPTER II.

I, am the rose of Sharon; the lilie, of [unspec 1] the vallies.

As the lilie, among the thornes; so [unspec 2] is my love, among the daughters.

As the apple-tree, among the trees [unspec 3] of the wood; so is my beloved, among the sonnes: in his shadow, I desired and sate-downe; and his fruit, was sweet to my palate. He brought me, into the house of wine, and his banner [unspec 4] over me, was love. Stay me, with fla∣gons: strow me a bed, with apples: for [unspec 5] I, am sicke of love. His left hand, un∣der [unspec 6] mine head; and his right hand, im∣brace me. I adjure you, ô daughters 〈…〉〈…〉erusalem, by the Roes; or by the [unspec 7] Hindes of the field: if 〈◊〉〈◊〉, and if yee stirre-up the Love, untill it please.

The voice of my beloved! behold [unspec 8] he commeth: leaping upon the moun∣taines; skipping, upon the hills. My [unspec 9] Beloved is like a Roe, or a fawne of the Hindes: behold he is stāding behind our wall, looking-forth, thorow the win∣dowes, flourishing thorow the lattesses. My beloved answered, & said unto me: [unspec 10] Rise-up thou, my love my faire one, and come thou away. For loe, the winter [unspec 11] is past: the raine is over, it is gone∣away. The flowers, appeare on the [unspec 12] earth, the time of the singing (of birds) is come: and the voice of the Turtle, is heard in our land. The fig-tree, [unspec 13] putteth-forth her greene figs; and the Vines with the tender-grape, give a smell: Rise up thou my Love my faire one, and come thou away. My dove, that art in the clefts of the Rock, in the [unspec 14] secret-place of the staires; let mee see thy countenāce, let me heare thy voice: for thy voice is sweet, and thy counte∣nance is comely. Take ye for us, the [unspec 15] foxes, the little foxes, that corrupt the vineyards: for our vineyards, have tender-grapes.

My beloved is mine, and I am his; hee [unspec 16] [unspec 17] feedeth among, the Lilies. Vntill the day dawn, and the shadowes flee-away: turne-about, and be thou like, ô my be∣loved, to a Roe; or, to a fawne of the Hindes, upon the mountaines of Be∣ther.

CHAPTER II.

I, am the rose that doth in Sharon grow; [unspec 1] The lilie also of the valleyes-low. Like-as the lilie is, the thornes among; [unspec 2] So is my Love among the daughters yong. As th'apple-tree, among trees of the grove, [unspec 3] So is among the sonnes, he whom I love: I in his shade desired and downe sate; And sweet his fruit was unto my palate. Into the house of wine, he hath me led; [unspec 4] And over me, love was his banner spred. Stay me, with flagons; strow me a bed to lye, [unspec 5] With apples: for even sicke of love am I. His left hand, underneath mine head (haue place;) [unspec 6] His right hand also, me about-imbrace: O daughters of Ierusalem, you by The Roes, or by Hindes of the field, doe I [unspec 7] Adjure: if that ye stirring-doe-disease, And if the Love ye stirre-up till it please.

My Loveds voice! behold he comes: he leapes [unspec 8] Vpon the mounts; upon the hills he skips.

Ly Lov'd is like a Roe, or fawne of th'Hinde: [unspec 9] Behold he standing is our wall behind; Thorow the windowes looking-forth he viewes Thorow the lattesse flourishing: he shewes. My Loved spake, and unto me did say: [unspec 10] My Love my faire one, rise and come thy way,

For winter, loe, is past: over is the raine, [unspec 11] [unspec 12] Its gone. The flowers, on earth appeare againe; Come is the time of the (birds) singing-noise: And in our land heard is the Turtles voice. The fig-tree, with her greene-figs forth doth sprout; [unspec 13]

And Vines with tender grapes a smell give out My Love my faire one, rise and come thy way. My dove, that in clefts of the rocke doth stay; [unspec 14] Within the stayers hiding place secret; Sight of thy countenance ô let me get: Let me thy voice heare: for thy voice sweet is, Also thy countenance hath comelinesse. The foxes, little foxes for us take, [unspec 15] That in the vineyards wastfull spoile doe make: Because the tender-grape is on our vine. He that my welbeloved is, is mine, [unspec 16] And I am his; 'meng lilies he feedeth, Vntill the day with dawning light breaketh, [unspec 17] And till the shadowes fleeing hence be gone; Turne thee about, ô my beloued one, And be thou like the yong Hart, or the Roe, That doth upon the mounts of Bether goe.

Annotations.

I] This is thought of some to bee the speech of [unspec 1] Christ: of others to be spoken by the Church: which seemeth most probable, and is so expoun∣ded by the Chaldee Paraphrast. If we vnderstand it of Christ, it signifieth the excellency of graces in himselfe, which he readily communicateth with his people: if of the Church, it sheweth her graces receiued from Christ, whereby she is louely and delightfull, for sweet odour and beauty, Hos. 14. 7. the rose of Sharon] in Greeke, the flower of the field: but Sharon is the name of a place or plaine, which was very fruitfull, wherein King Dauids herds of cattell were fed, 1 Chron. 27. 29. and the Prophet mentioneth the excellency of Carmel and Sharon, Esay 35. 2. and when hee threatneth deso∣lation, hee saith, Sharon is like a wildernesse, Esay 33. 9. but promising mercy to his people, he saith, Sharon shall be a fold of flockes, Esay 65. 10. The Rose is the Queene of flowers, most commendable for sweetnesse and beauty: so the Lilie (after mentio∣ned) is glorious and amiable, even Solomon in all his glory, was not arayed like one of these, Matth. 6. 29. The Lily is next in nobility to the Rose, saith Pliny, hist. l. 21. c. 5. of the valleyes] or, of the low (or deepe) places. These also were fruitfull places, where the Kings herds were fed, 1 Chron. 27. 29. And as roses and lilies growing in Sharon and these vallies, had more moisture then those that grew on hills and mountaines: so hereby it signified the blessed estate of the Church in Christ, by whose grace it is in low and base estate made sweet and amiable like the rose and lilie; as the Prophet saith, The wildernesse and the dry-place shall be glad for them: and the desert shall reioyce and blossome as the Rose; Esay 35. 1. And the Lord saith, I will be as the dew vnto Israel, he shall blossome as the Lilie, and strike forth his roots as Lebanon; Hos. 14. 5. But as here is mentioned the plaine of Sharon, and the vallies, which were open places where cattell fed, and not inclosed gardens: so by it may bee signified, how the Church is exposed to persecution, to be pluc∣ked of all that passe by the way, and troden down and eaten of beasts. And this the words follow∣ing doe more confirme. The Chaldee openeth these words thus: The congregation of Israel said, When the ruler of the world causeth his Diuine majesty to dwell in the midst of me, I am like to a moist (or greene) lilie out of the garden of Eden; and my workes are faire as the Rose which is in the plaine of the garden of Eden.

Vers. 2. among the thornes] These are the words [unspec 2] of Christ concerning his Love the Church, where he confirmeth and amplifieth the former speech; preferring her aboue other peoples, as the lilie is aboue thomes and thistles: and withall signifying how shee is afflicted and pricked with them, as with thornes. This similitude the Scripture of∣ten vseth; as, If ye will not driue out the Inhabitants, &c. those which ye let remaine of them, shall be prickes in your eyes, and thornes in your sides, and shall vexe you in the land wherein ye dwell, Numb. 33. 55. And againe, There shall be no more a pricking bryer unto the house of Israel, nor any grieving thorne, of all that are round about them, that despised them, Ezek. 28. 24 This similitude sheweth also what the Church ought to be, harmlesse as Lilies among thornes; in∣nocent as sheepe among wolues; as doves, among ravenous birds, Matth. 10. 16. The Lily among thornes, may also in speciall be vnderstood of that which we call the Wood-bind; which groweth and flourisheth in hedges and thornes. my love] or, my fellow friend; my companion: as in chap. 1. 9. the daughters] the congregations of peoples; as the Scriptures mention, the daughter of Babylon, Psal. 137. the daughter of Tyrus, Psal. 45. and ma∣ny the like.

Ves. 3. the apple-tree] The Church setteth forth [unspec 3] the excellency of Christ by the similitude of an apple-tree, which the Scripture commendeth for three things, comfortable shadow, pleasant fruit, (both noted in this place) and sweet smell, Song. 7. 8. And as the apple-tree hath more variety of fruits, then any other tree that groweth; (that 〈◊〉〈◊〉 is not easie to reckon up the ••••ny sorts of apples of different taste) so Christ excelleth in variety of graces which he bestoweth on his Church. The Chaldee Paraphrast expoundeth this of the Pome-citron tree; but for the cause aforesaid, I would not restraine it to any one kind, that the fulnesse of grace and truth which was in Christ, might here be observed: of whose fulnesse all we have received, and grace for grace, Ioh. 1. 14. 16. of the wood] or, of the forest or grove: which are wilde trees, and without culture, bearing either none, or sowre, bitter, and unsavoury fruits. Such is the state of all the sons of men by nature, Rom. 11. 24. whom Christ farre excelleth in beauty, fruit, and comfort, Psalme 45. 3. Ioh. 15. 1. &c. my beloved] that is, Christ: in Hebrew Dod, the same in significa∣tion with David: see the notes on chap. 1. 13. the sonnes] of Adam, all whom Christ farre excel∣leth, Psal. 45. 3. The Chaldee expoundeth it of Angels, which are the sonnes of God, Ioh. 1. 6. But though it be true that Christ excelleth them also, Heb: 1. yet the former similitude of the trees of the wood, leadeth us rather to understand it here of earthly creatures, as the Kings and Potentates, and wise men of the world, called sonnes in com∣parison with their peoples, before called daughters, in vers. 2. So in Rev. 1. 5 Christ is the Prince of the Kings of the earth: in Ezek. 31. 3. 6. the King of Assyria is likened to a Cedar in Lebanon, under whose shadow dwelt all great nations: in Dan. 4. 20. 21. 22. Nebuchadnezar is likened to a tree strong, and high, under which the beasts of the field dwelt, &c. and Iosias King of Iudah, under whose shadow the Iewes hoped to liue, Lam. 4. 20. and others. in his shadow] that is, in his protection, and defence. The tree shadoweth from the heat of the Sunne; and Christ from the heat of the wrath of God, and from the persecutions of the world: as it is written, There shall be a Tabernacle for a shadow in the day time from the heat &c. Esa. 4. 6 and, Thou (Lord) hast beene a strength to the poore, a strength to the needy in his distresse; a refuge from

the storme, a shadow from the heat; when the blast of the terrible ones is as a storme against the wall, Esay 25. 4. So the shadow of Aegypt, Esay 30. 2. the sha∣dow of Heshbon, Ierem. 48. 45. signifie the defence wherein men trusted, which the faithfull repose in God and Christ alone, as in Psalme 36. 8. 57. 2. and 17. 8. 63. 8. and 90. 1. And they that trust in him shall be safe from evill, as Iehovah is thy shadow upon thy right hand; the Sunne shall not smite thee by day, nor the Moone by night; Iehovah will keepe thee from all evill; Psal. 121. 5. 6. 7. I desired and sate] or, I much desired that I might sit. The forme of the Hebrew word increaseth the signification, as no∣ting a continuall and fervent desire, of that which is pleasing, delightfull, or profitable: and by sitting is meant abiding and resting, as in Psalm. 91. 1. The Church therefore being by sinne under wrath reveiled by the Law; and being maligned by the world, as a lilie among thornes; acknowled∣geth her faith, hope, love and delight, 〈◊〉〈◊〉 bee in Christ Iesus, who hath delivered as from the wrath to come, 1 Th〈…〉〈…〉 through whom we have peace with God, Rom. 5. 1. and peace in him, though in the world we have tribulation, 1 Iohn 16. 33. his fruit] another benefit which the Church rea∣peth by Christ, that shee is not onely delivered from evill, but made partaker of his goodnesse; in that the workes of his Prophesie, Priesthood and Kingdome, his death, resurrection, and all fruits of them are communicated unto her by the Gos∣pell, which shee feedeth upon by faith, to the re∣freshing and life of her soule. Fruits signifie gra∣ces and good workes, which are to the benefit of our selves and others, Matt. 3 8. 10. Gal. 5. 22. &c. and is also applyed to the doctrine of the Gospel, Iohn 15. 16. and signifieth a comfortable reward, Psal 58. 12. Prov. 27. 18. The Hebrewes referre these things to the Law, which should better bee applied to the Gospell: for the Chaldee paraphrast here saith, As the Pome-citrontree is faire and com∣mendable, among the unfruitfull trees, and all the world knoweth it; so the Lord of the world was faire and com∣mendable among the Angels, when he was revealed up∣on Mount Sinai, at the time that hee gave the Law unto his people: at that time I desired to sit in the sha∣dow of his Divine majesty, and the words of his Law were sweet to my palate, and the reward of his precepts is reserved for me, in the world that is to come.

Vers. 4. the house of wine] that is, either the wine celler, the place where wine is kept; or rather the [unspec 4] banquetting house, where wine is drunke. For cellars are called the treasuries or store-houses of wine, in 1 Chron. 27. 27. Wine, besides that it slaketh thrist, cheareth also the heart of man, Psal. 104. 15. causeth him to forget his sorrow and misery, Prov. 31. 6, 7. comforteth the sicke, by cherishing and augmenting the vitall spirits. By this the Church signifieth encrease of grace from Christ, as the fruit of the vine, excelleth the fruit of the apple tree, and is more comfortable unto the heart. And as her troubles and tentations were increased, so was his grace towards her; for spirituall consolations; for as the sufferings of Christ abound in us, so our con∣solation also aboundeth by Christ, 2 Cor. 1. 5. This house of wine, is like that in Prov. 9. 1.—5. where wisedome having builded her house, &c. inviteth the simple to come and eate of her bread, and drinke of the wine which she hath mingled. Of the He∣brewes, Iarchi expoundeth this wine house to be the Tabernacle of the congregration, where the inter∣pretation explanation of the Law is given: answe∣rable to which now, is the assembly of the Saints, though it may also be understood of Gods booke or Scripture, the true wine-celler that affordeth spirituall comforts. his banner] or, his standard, a flag or ensigne spred abroad; a warlike signe, as in ch. 6. 4. 10. the Church is said to bee terrible as an army with banners. And the banner lifted up, is a signe of fighting with ioy and victory, as in Psal. 20. 6. We will shout-joyfully in thy salvation and in the name of our God, we will set up the banner. So Christs banner over her, signified his defence and the victo∣ry which he giveth over all her enemies, Sin, Sa∣tan, and the world: also the signe, that as all soul∣diers doe camp under their owne standards, Num. 2. 2. so shee under the Gospell, the ensigne of Christs love towards her, love] that where∣with Christ hath loved us, 1 Iohn 4. 10. where∣fore some reade it thus, his standard was love toward me. By love, the Church is redeemed, Ephes. 5. 25 by it, everlasting consolation is given us, and good hope through grace, 2 Thess. 2. 16. And hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the holy Ghost which is given unto us, Romanes 5. 5.

Vers. 5. Stay] or, Sustaine, Strengthen, Uphold ye [unspec 5] me. The Church in her soule sicknesse speaketh to her friends (the Ministers of Christ, and other Christians) that they, with the comfortable doc∣trines and promises of the Gospell applyed unto her conscience, would stay and uphold her ready to fall as into a swowne, through trouble of minde, because of her owne infirmities, and want of fee∣ling of Christs grace, and blessing. Thus in figure, when Isaak had blessed Iakob, he saith, with corne and wine I have sustained him, Gen. 27. 37. Spiritu∣ally we are sustained and strengthned by the words and promises of Christ, which comfort the heart; quicken the spirit, and strengthen faith when it is weake; as it is said, Be ye also patient; stablish, (or strengthen) your hearts; for the comming of the Lord draweth nigh, Iam. 5. 8. and I long to see you, that I may impart unto you some spirituall gift, to the end you may be established, Rom. 1. 11. And example may be seene in Iudah, when Ezekias spake unto their heart, and said, Bee strong and couragious, &c. for there be moe with us then with him: with him is an arme of flesh, but with us is Iehovah our God to helpe us, and to fight our battels. And the people stayed (or rested) themselves upon the words of Ezekias King of Iudah, 2 Chron. 32. 6. 7. 8. Likewise in the Apostles, who preaching the Gospell, confirmed (or stablished) the soules of the Disciples, Acts 14. 21. 22. and 18. 23. with flagons] to weer, of wine, which at ban∣quets was wont to bee distributed by flagons. When David had brought the Arke of God into his place, and had offred burnt-offrings and peace∣offrings, and blessed the people, he dealt to every

〈…〉〈…〉 of Israel, both man and woman, to every one a loafe of 〈◊〉〈◊〉, and a good peace of flesh, and a flagon, 1 Chr. 〈…〉〈…〉 2. 3 meaning a flagons (or pot) of wine; as fla∣gons of grapes (that is, of wine made of grapes) are mentioned in Hos. 3. 1. So here, with flagons of the, 〈◊〉〈◊〉 of grace and consolation, which Gods people have distributed among them in the spiri∣tuall banquet of the Gospell, doth the Church de∣sire to be sustained. Flagon are named for the wine in them: as the cup for the wine therein, Luk. 22. 20. The Hebrewes after their wonted manner, apply this to the doctrine of the Law; as the Chal∣dee paraphrast here saith, Receive ye (ô Moses and Aaron) the voice of the words of the Lord, out of the midst of the fire, and bring me into the house of doctrine, and sustaine me with the words of the Law, wherewith the world is delighted. But it is the Law which cau∣seth the sicknes of the soule, as the Apostle shew∣eth in Rom. 7. and the Gospell of Christ healeth it, Luke 4. 18. strow me a bed] or, spread mee, make me a couch, boulster me up. The originall Ra∣phad, signifieth properly to spread abroad as a bed to lye on, Iob 17. 13. and so it is translated by the Greeke Stoibasate, which is, to strow a bed, as they were wont with hearbes, or to stuffe and boulfter up. Thus it is of like meaning with the former word, for they used beds and couches at ban∣quets, Amos 6. 4. Esth. 1. 5. 6. or it further signi∣fieth her falling downe as into a swowne▪ and as one not able to stand, is to lye down on her couch, which she desireth may bee made and boulstred with the apples, the comfortable doctrines and fruits of Christ forementioned in verse 3. which the Chaldee explaineth, the interpretation of the holy words, which are sweet like the apples of the garden of Eden. sicke of love] in languishing with desire to enjoy the comforts of my beloved. The Greek translateth it, wounded of love. The originall word signifieth also weaknesse, as in Iudg. 16. 7. 11. This speech implieth a want of feeling and enioy∣ing the presence and comforts of Christ, as by her after speech is manifest, when she saith, I adjure you, ô daughters of Ierusalem, if ye finde my beloved, that ye tell him that I am sicke of love, Song. 5. 8. And that soth is the Churches estate sometimes, appeareth by Song. 3. 1. 2. &c. and 5. 6. And as love is one of the strongest affections, Song. 8. 6. 7. so the sicknesse which commeth it, doth sore afflict and weaken the person; as may be seene in that evill example of Amnon, sicke of love for his sist〈…〉〈…〉 T〈…〉〈…〉ar, 2 Sam. 13. 1. 2. 4. This sicknesse ari∣seth in the heart, by feeling the wrath of God due to us for finne; and curse of his law, Psal. 90. 8. and 38. 3. 5. 7. Dan. 9. 11. Rom. 7. 24. (whereupon it is said, The inhabitant shall not say I am sicke; the people that dwell therein, shall be forgiven their iniquity, Esay 33. 24.) and afflictions laid upon us for our humi∣liation. Mic. 6. 13. Iob. 7. 18. and 30. 15. 1. & 10. 6. Lament. 3. 17. 18. Amos 6. 6. in which Christ sometimes, as it were, hideth himselfe from us, Iob 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her selfe sick. seeking for the Physitian, and is in the way to health: for they that are whole need not a Physitian, but they that are sicke, Matt. 9. 12. And such as feele not their death in sin, will not come unto Christ, that they may have life, Iohn 5. 40. who healeth all our sicknesses, Psal. 103. 3. as he himselfe was a man of sorrowes, and acquainted with sicknesse, Esay 53. 3.

Vers. 6. His left hand] understand, is under my [unspec 6] head: or prayerwise, let it be under mine head. The Church by faith beholdeth the helpe of Christ himselfe, in the ministery of his Word and Spirit sustaining her, outwardly and inwardly, as with the left and right hand; upholding her head, fol∣ding about and comforting her heart, as a loving husband doth his wife in her sorrow and sickness, as the Apostle saith, the Lord doth nourish and che∣rish his Church, Ephes. 5. 29. The like speech is repeated in Song. 8. 3. under my head] as a pil∣low to rest upon. By sinnes and afflictions, the whole head is sicke, and the whole heart faint, Esay 1. 5 By the righteousnesse of Christ, and consolations of his Spirit, our 〈◊〉〈◊〉 are forgiven, and our con∣sciences comforted, 1 Iohn 2. 12. 〈◊〉〈◊〉, 〈…〉〈…〉 Rom. 14. 17. This grace is felt, when by the ministra∣tion of the Word, the flagons and apples foremen∣tioned (in vers. 5.) are applyed to the repentant be∣leeving sinner: who saith, when his flesh and his heart is consumed and faileth; The Rock of my hart, and my portion, is God for ever, Psalme 73. 26. his right hand] which teacheth him fearfull things, Psalm 45. 5. so both his hands, even all that Christ is, his Godhead and Manhood, his life, death, re∣surrection, ascension; his weaknesse, power, and glory, are imployed for the comfort and salvation of his Church. doth imbrace me] or, let imbrace me, or, will imbrace me: it is a speech of faith, or prayer, (as in Chap. 1. 2. Let him kisse me,) con∣cerning the fruition of Christs love and graces. For to imbrace or fould the armes about one, is (as kissing) a signe of love, Gen. 29. 13. and 48. 10. In this sense we are counselled to imbrace the wise∣dome of God, Prov. 4. 78. This commendeth the love of Christ, that leaveth not his Church in her sicknesse, sinnes, and infirmities; but commeth to her, comforteth and sustaineth her with his owne hands, in manifestation of all love, compassion and kindnesse: and joyeth in her, as the bridegroome re∣joyceth over the Bride, Esay 62. 5. and keepeth her safe from evill. It setteth forth also the Churches faith and thankfulnesse, which seeth Christ pre∣sent in his doctrine and ordinances, and his Mini∣stery, as if he were crucified before her, Gal. 3. 1. and rejoyceth before others for his love and help, 2 Cor. 1. 3. 4. 5. &c.

Vers. 7. I adjure you] that is, I earnestly charge you [unspec 7] with an oath, for which if you breake it, you shall be guilty of punishment. This seemeth to be the speech of the Church here, as it is also after in ch. 3. vers. 5. and ch. 8. v. 4. to the daughters of Ie∣rusalem, her friends, of whom see chap. 1. 5. An adjuration, and a curse, are much of like nature, and one is sometime put for another: see Gen. 24. 8. 41. Ios. 6. 26. 1 Sam. 14. 24. 27. 28. So it shew∣eth the weightinesse of this speech. by the Roes] here may be understood, yee that are by the

Roes: yee which feed your flockes abroad in the fields, where the Roes and Hindes runne: or, abide with the Roes, or with the Hindes of the field. Some take it as if the oath were by them; which cannot bee but unproper and figurative, seeing oathes and adjurations are by the name of God onely, Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wilde beasts of the field, and have the notati∣on of their names, of armies and powers: and by wilde beasts, the nations of the world are often signified, which were not of the Lords fold, among his sheepe: so that the daughters of Ierusalem (Gods elect) being with and among them, are charged (and it may bee figuratively by them, as the instruments by whom God would punish them if they kept not this charge) to beware that they troubled not her Love. Moreover the Roe and the Hinde are set forth in Scrip∣ture for examples of swiftnesse of foot, as in 2 Sam. 2. 18. and 22. 34. which being referred to the pu∣nishment for breaking this adjuration, may signi∣fie the swiftnesse of Gods judgements on them that shall so doe. These creatures are also mentio∣ned when speech is of love betweene man and wife: as in Prov. 5. 19. Let her be as the loving Hind, and as the pleasant Roe, &c. that as the males and females of these beasts, doe dearly love one ano∣ther, so is the unfeigned love betweene man and wife, and betweene Christ and his Church. And hereunto this speech may have respect: the rather for that after in verse 9. shee likeneth Christ to a Roe, or a yong Hart. And as the heavens, earth, stones, &c. are called to witnesse against men if they sinne, Deut. 30. 19. Ios. 24. 27. so the Roes and Hindes shall rise up and condemne such as breake their faith and love unto Christ. if yee stirre, and if ye stirre up] or, if ye awake, and if yee wake up: they are both words of one signification, save that they differ in forme; and being both re∣ferred to the Love after mentioned, they meane a stirring up or disquieting much or little. But the former may have reference to the daughters of Ie∣rusalem, that they themselves stirre not, in this peace and quietnesse of Christ and his Church: the latter, if ye stirre up, is referred to the Love, that it be not disquieted. And the word If, used in oaths and adjurations, is a prohibition upon penal∣ty, see that ye stirre not, as in Gen. 21. 23. sweare un∣to me here by God, if thou shalt lye unto mee; that is, that thou wilt not lye: and in Marke 8. 12. if a signe be given: which is explained in Matt. 16. 4. a signe shall not be given. Stirring, is opposed unto qui∣etnesse or sitting still, and unto sleepe and rest, Psal. 80. 3. and 35. 23. Dan. 11. 25. Zach. 2. 13. & 4. 1. and the Lord is said then to stir up or awake, when he delivereth his Church out of troubles, Psalme 78. 65. 66. and the Church then stirreth up the Lord, when it earnestly prayeth for such deli∣verance, Psal. 44. 24. 25. The Chaldee Paraphrast and other Hebrewes understand it so here; but apply it to the deliverance of Israel out of Aegypt, which might not bee untill the time appointed of God: and if we take it in this sense, the daugh∣ters of Ierusalem are charged to suffer affliction, for and with Christ, in faith and patience, unto the comming of the Lord, Iam. 5. 7. 1 Pet. 5. 6. 7. and not to provoke him by murmuring, or other∣wise, through feare and unbeleefe: a figure wher∣of may be seene in Christs sleeping in the storme, and the disciples waking him, Marke 4. 37.—40. But it may be applyed unto the stirring and pro∣voking of Christ by sinne, for which he often de∣parteth from his people, and chasteneth their trans∣gressions, Exod. 23. 20. 21. Esay 59. 2. and 63. 10. that they should by no meanes grieve the holy Spirit of God, Ephes. 4. 30. the Love] under∣stand, my Love, meaning Christ her beloved; who is called Love, for excellency sake (as in Song. 1. 4. righteousnesses were righteous persons:) because God is Love, 1 Iohn 4. 8. most worthy to be loved, and loving his most dearly. So loves for lovers, in Hos. 8. 9. Afterward the Spouse her selfe is called by this name Love, in Song. 7. 6. untill it please] or, untill he please, speaking of Christ: and being understood of stirring or provoking him by sinne, it meaneth never; for so the word untill often sig∣nifieth: as Michal had no child untill the day of her death, 2 Sam. 6. 23. that is, she never had any: and this iniquity shall not be purged from you, till yee dye, Esay 22. 14. and, I will not leave thee, untill I have done, that which I have spoken unto thee, Gen. 28. 15. and sundry the like.

Vers. 8. The voice.] Here the Spouse breaketh [unspec 8] out and rejoyceth to heare the Bridegroomes voice; and signifieth to her friends, the comforts that she had thereby; as it was her soules sicknesse and griefe, when he withdrew himselfe, and kept silence. By the voice is meant the word of his grace, the preaching of the Gospell: which she knoweth to be his, and receiveth with joy, as Christs sheep are said to heare and to know the voice of the shepheard, and not a strangers, Iohn 10. 3. 4. &c. In this sense, he said before Pilate, Every one that is of the truth heareth my voice, Ioh. 18. 37. and, they knew not the voices of the Prophets, Acts 13. 27. that is, their doctrines; and to day if yee shall heare his voice, harden not your hearts, &c. Heb. 3. 7. This voice is heard before his comming, to pre∣pare the hearers to receive him: as Iohn the Bap∣tist (who prepared the way before Christ) is called the Voice of a cryer, &c. Marke 1. 2. 3. behold he commeth] A further degree of grace from him, and comfort in her, that she not onely heareth his voice, but seeth him comming to save her, as is promised in Esay 35. 4. By the preaching of the Gospell, received with faith, Christ himselfe com∣meth, and is present with his people, Ioh. 13. 20. Gal. 3. 1. And as the Church was sicke of love, vers. 5. so Christ here answereth to her desire, fulfilling that which he promised, If a man love me, hee will keepe my words; and my Father will love him; and we will come unto him, and make our abode with him, Iohn 14. 23. leaping] a similitude taken from the Roes and Harts, (whereunto Christ is likened in vers. 9.) which are swift in running, and skip upon mounts, hills and rockes: as in Esay 35. 6. the lame man shall leape as an Hart. Hereby there∣fore Christs speed and readinesse to helpe is signi∣fied.

upon the mountaines] that is openly and apparently to the eye of faith; as in Nahum. 1. 15. Behold upon the mountaines, the feet of him that brin∣geth good tidings, &c. Spiritually by the mountaines and hils, may be meant the Kingdomes and Nati∣ons of the world, subdued unto Christ by the preaching of the Gospell, Rev. 11. 15. Or, it may be translated, over the mountaines, and over the hills; passing over all impediments which might seeme to hinder him, as the sinnes of his people, the op∣position of the world, and the like. So the adver∣saries of the Church, are likened to a mountaine, in Zach. 4. 7. Who art thou, ô great mountaine? be∣fore Zerubbabel thou shalt become a plaine. And, by the preaching of the Gospell, every mountaine and hill shall be made low, Esay 40. 4. See also Esay 41. 15. and 42. 15. Habak. 3. 6.

Vers. 9. Like a Roe] for swiftnesse, 2 Sam. 2. 18. [unspec 9] and for pleasantnesse, Prov. 5. 19. The same is meant by the next similitude of the Fawn or yong Hart, 2 Sam. 22. 34. Prov. 5. 19. fawne of the Hindes] or, of the Harts, (for the originall word implyeth both males and females,) and shee spea∣keth in the plurall number, either because the Fawne is ingendred of both male and female, which delight each in other; or for excellency, as Sol. Iarchi expoundeth it, the Fawne of a choice Hinde (or Hart.) Here the Church sheweth the readinesse of Christ to helpe her; as in verse 8. she saw him come leaping and skipping; so by these two creatures, most swift of ••cot, she signifieth the speed hee maketh; as in Chap. 8. 14. and the mu∣tuall love and delight betweene them, according to Prov. 5. 19. behind our wall] This signifieth a more neere communion with Christ, then when he was farther off, leaping on the mountaines; and yet not so neere, but there was still a wall be∣tweene her and him, which parted them: so the degrees of graces are here meant, whereby Christ manifesteth his love to his Church, not wholly at once, but as he seeth good for us; that by behol∣ding and delighting in his goodnesse, we may bee drawne to follow him, calling us after him, vers. 10. His standing behind our wall, if it bee referred to Christ himselfe, may be understood of his incar∣nation, when he dwelt in our house of clay (as it is called in Iob 4. 19.) and in our flesh, appeared, preached, suffered, &c. to draw us after him into the kingdome of his Father; as Iohn 1. ••4. the word was made flesh, and dwelt amongst us, and wee beheld his glory, the glory as of the onely begotten of the Fa∣ther, full of grace and truth. If it be referred to the wall, which God hath made for his Church, it may meane his holy ordinances (which in the time of the Law, were a midle wall of partition, as Paul nameth them, Ephes. 2. 14.) behind which Christ standeth, speaketh, and sheweth himselfe though more obscurely. But we may best apply it to our owne wall, meaning of the heart, (as the Prophet speaketh of the walls of his heart, Ier. 4. 19. which the Greek there translateth, the senses of his heart,) and it agreeth with that saying, Behold I stand at the doore and knocke, &c. Revel. 3. 20. For the naturall senses and understanding of our hearts are as a wall to hinder us from Christ, till they be pulled down, & reformed according to the know∣ledge of God. And so it is prophesied of Christ, that he should unwall (or cast downe the walls of) all the sonnes of Seth, Num. 24. 17. that is, (as the Apostle openeth) should by the preaching of the Gospell, pull downe strong holds, cast downe ima∣ginations, and every high thing that exalteth it selfe against the knowledge of God; and bring into cap∣tivity every thought, to the obedience of Christ, 2 Cor. 10. 4. 5. looking through] or, looking in, at the windowes: this word, used onely here, and in Psal. 33. 14. and Esay 14. 16. signifieth a looking nar∣rowly, and an intentive observation of that which is done or suffered by others: So it noteth Christs providence and care of his Church, and all her wayes; to see how shee would accept of him and his word. flourishing] or, blossoming; that is, shewing himselfe as a floure, sweet, pleasant, ami∣able: to teach, that Christ commeth not unto his, without profit and comfort to their soules. For as hee is all gracious, so hee profereth grace to his Church. The Greeke translateth it, looking in; a∣greeable to the former word. lattesses] a word not elsewhere used in the Hebrew; but the Chal∣dee useth it for windowes, as in Ios. 2. 21. And as windowes and lattesses doe both serve to let in light into the house: so (according to the former inter∣pretation) they may here bee applyed to Christ, through whom grace shined in his humane na∣ture; or to his ordinances, through which the light of grace shineth unto us, as by his Word, Seales of the Covenant, &c. or to the hearts of his people, into which he conveyeth heavenly light. But his looking in to his Spouse through these, betokeneth also his secret observation of her, and all her doings; for things which one doth secretly unespyed, are said to be by looking out at the win∣dow, as in Prov. 7. 6. &c. Ge. 26. 8. And as for her, she seeth him not plainly, but as through win∣dowes and lattesses; for in this life wee know but in part; and now we see through a glasse darkly, 1 Cor. 13. 12. The Chaldee referreth this speech to Gods respect of his people, when they kept the Passeover in Aegypt, Exod. 12. which was a figure of Christ our Passeover sacrificed for us, 1 Cor. 5. 7.

Vers. 10. answered] or, spake. She telleth here the [unspec 10] end and fruit of Christs swift comming, to call her by his Word and Spirit, from her present e∣state and place of affliction, unto a better; or from that slouth or security wherein shee lay, to follow him in the faith and love of his Gospell: for when we with open face, behold as in a glasse the glory of the Lord, we have also this grace added, that we are changed into the same image, from glory to glo∣rie, even as by the Spirit of the Lord: 2 Cor. 3. 18. Rise up thou] or, Rise up for thy selfe, and for thy good: so after, Come away for thy selfe. Sitting or lying still fitteth not with a Christian in this life, who is called to runne the way of Gods comman∣dements, Psal. 119. 32. and to follow the Lambe whithersoever he goeth, Rev. 14. 4. By our owne default and negligence, we want the comforts of Christ and his communion: but this our sinne is

reproved and made manifest by the light: Where∣fore he saith; Awake thou that sleepest, and arise from the dead; and Christ shall give thee light, Ephes. 5. 13. 14. Hereunto Christ calleth us, with words of love and kindnesse. come thou away] or, goe thou, or, get thee away. Such words God used to Abraham, when he called him out of his Country, Genesis 12.

Vers. 11. Winter] a time of cold, hardnesse, [unspec 11] storme and tempest; wherein flowers and fruits are consumed; travell is difficult: for then God casteth forth his yee like morsels; who can stand before his cold? Psal. 147. 17. Therefore Christ saith, Pray that your flight be not in the winter, Mat. 24. 20. raine is over] or, is changed, that is, past away, and faire wether come in the place. Raine in win∣ter is an hindrance of travell or going abroad, as appeareth also by Ezr. 19. 9. 13. These things may be applyed to outward troubles and grievan∣ces in this life, by the malice of the world: as when Israel was in the bondage of Aegypt, and of Babylon; and after were released: likewise to the spirituall winter, raine and rage of Antichrist, af∣ter which the graces and fruits of the Gospell be∣ganne to flourish againe. May also signifie the af∣flictions of soule, wherein feares and sorrowes are stirred up like tempests; by the wrath of God, cau∣sed by sinne, discovered and stirred up by the Law, Rom. 3. 20. and 4. 15. and 7. 5. 8. 23. 24. All which by Christs comming are done away, Rom. 7. 25. For that man is an hiding place from the wind, and a covert from the tempest, Esay 32. 2. and through him we being justified by faith, have peace with God, Rom. 5. 1. and his Tabernacle is for a place of refuge, and for a covert from storme and from raine, Esay 4. 6. The same thing is elsewhere signified by the scorching heat of the summer, Rev. 7. 16. 17.

Vers. 12. The flowers] or, The flourishîng things, [unspec 12] (the flowerings) appeare. A description of a pleasant and fruitfull Spring, after a dolefull winter: signi∣fying Christs gracious and comfortable gifts, for the delight and benefit of his Church, after the re∣movall of the former evils. These flowers may bee understood, both of the Saints themselves which now beganne to hold up their heads: and of the graces of the spirit, wherewith they are adorned, for their mutuall comfort: whiles the joyfull ti∣dings of the Gospell are discovered unto the con∣sciences of afflicted sinners, to assure them of the favour of God. Thus unto Pharaohs Butler in prison, was signified his restoring to his former good estate, by a dreame of vine branches that budded, blossomed, and brought forth grapes, Gen. 40. 9. 10.—13. And when God promiseth grace to his people, he saith, Israel shall blossome, and bud, and fill the face of the world with fruit, Esay 27. 6. and they of the citie shall flourish like grasse of the earth, Psal. 72. 16. the earth] which being naturally dry and barren, (and cursed for mans sinne, Gen. 3.) is by the blessing of God, and by meanes of the raine and deaw of heaven, made fruitfull: and this is applyed unto our sinfull bar∣ren nature, made fruitfull by the blessing and Gos∣pell of Christ, Heb. 6. 7. 8. 9. So God promising to heale the backsliding of his people, and to love them freely, after his anger is turned away, saith, I will bee as the deaw unto Israel, he shall grow as the Lilie, and cast forth his roots as Lebanon; his branches shall spread, and his beauty shall bee as the Olive tree, &c. Hos. 14. 4. 5. 6. The Chaldee Paraphrast ap∣plieth these flowers to Moses and Aaron, which were like unto Palme tree branches, and appeared to doe mi∣racles in the land of Aegypt. singing] to weet, of birds, as after in speciall, hee nameth the Turtle dove. This is both a signe and an effect of the Spring time, which cheareth all creatures, and causeth them in their kind, to sing praises unto God: and these birds and turtles, signifie the Saints, who feeling the comforts of Gods word and spi∣rit, doe sing his prayse; and with Psalmes and Hymnes and spirituall songs, doe sing and make melody in their heart to the Lord, Ephes. 5. 19. As it is written, They shall lift up their voice, they shall sing for the majesty of the Lord, &c. From the ut∣most part of the earth, have wee heard songs, Glory to the righteous, Esay 24. 14. 16. of the turtle] The Church it selfe, is sometime meant by the Turtle, Psal. 74. 19. and the Dove, Song 2. 14. and 5. 2. sometime the holy Ghost with his graces, is re∣sembled by a dove, as at our Lords baptisme, Mat. 3. 16. and thus the Chaldee expoundeth it here, the voice of the holy Ghost. So it signifieth the voice of the Spirit, in the people of Christ, mutually comforting one another, and jointly praising ••od, with and for his graces. The Turtle dove casting her feathers, is said to hide her selfe in winter in holes of trees, her voice therefore being now heard, signifieth that Summer was come.

Vers. 13. her greene figs] or, her unripe figs; such [unspec 13] as the figtree thrusteth out in stead of flowers which appeare on other trees. A signe not onely of the Spring, but of a fruitfull yeere. Our Savi∣our saith, Learne a parable of the figtree. When her branch is yet tender, and putteth forth leaves, ye know that Summer is nigh, Matth. 24. 32. And the bles∣sing of God upon his Church, is hereby signified: as on the contrary, when hee threatneth to con∣sume the same, he saith, there shall be no grapes on the vine, nor figs on the figtree, &c. Ier. 8. 13. tender grape] or, young small grape, called in Hebr. Smadar, a word used onely in this Song, here, and in vers. 15. and c. 7. v. 12. By this variety of fruits, is figured the variety of graces the good workes and sweet odour of them, which appeare in the Saints after they are reconciled to God by Iesus Christ; who is the true vine, the faithfull are the branches; who when they beare much fruit, the Father is glorified, Iohn 15. 1. 5. 8. The people of God themselves are also likened to grapes, and figges; as, I found Israel like grapes in the wildernesse; I saw your fathers, as the first ripe in the figtree, &c. Hos. 9. 10. rise up thou] or, rise up for thy selfe, as in vers. 10. which exhortation is here againe repeated.

Vers. 14. My dove] so Christ calleth here his [unspec 14] Church. The dove is mournfull, sociable, harm∣lesse, chaste, fearfull, &c. as, I did mourne as a dove, Esay 38. 14. and, wee mourne sore like doves,

Esay 59. 11. Againe, who are these, that flie as the doves to their windowes (or lockers) Esay 60. 8. and in Ezek. 7. 16. they that escape of them, shall escape, and shall be on the mountaines▪ like doves of the vallies, all of them mourning every one for his iniquity. And in Hos. 11. 11. they shall tremble as a dove, out of the land of Assyria: in Mat. 10. 16. be harmlesse as doves. All which properties agree with the Church in this her estate: especially fearfulnesse, and mour∣ning for her iniquities, whereby she became sicke of love, vers. 5. the clefts of the Rocke] hidden there for feare of enemies; as it is written, O yee that dwell in Moab, leave the cities, and dwell in the Rocke; and be like the dove, that maketh her nest in the sides of the holes mouth, Ier. 48. 28. The Rocke whi∣ther this dove the Church was now fled, seemeth most properly to meane faith in Christ, as Mat. 16. 18. wherein she hid her selfe, for feare of Gods wrath for her sin, and yet durst not shew her selfe: or, the election of God, which as a sure and rocky foundation abideth for ever. Herewith compare Exod. 32. 22. where Moses was put in a clift of the Rocke, and covered with Gods hand, while hee passed by. secret place] or, hiding place: thus David often calleth God his secret or hiding place: as 〈◊〉〈◊〉 Psalme 32. 7. Thou art a secret place to me from distresse thou wilt preserve me, &c. See also Psal. 61. 5. and 91. 1. stayres] Heb. stayre, or, steepe place. This as the Rocke aforesaid may signifie Christ; by 〈…〉〈…〉th in him, we ascend unto God, by degrees, as by stayres▪ he being the Ladder, which Iakob saw in vision, upon whom the Angels of God as∣cended and descended, Gen. 28 12. Ioh. 1. 51. let me see thy countenance] or, cause me to see thy personage, thy visage, thy forme, fashion, shape, sight, or appearance: (see chap. 5. 15.) that is, stirre up thy faith and hold up thy face with comfort, come unto me walke before me, and be upright: as Gen. 17. 1. Present thy body, as a living sacrifice, holy, &c. Rom. 12. 1. So the Chaldee expoundeth it, Shew me thy countenance and thy righteous workes. heare thy voice] that is, thy prayers, prayses, songs, thanksgivings, &c. Psalm. 5. 3. and 26. 7. and 28. 2. and 42 5. call upon me, in all thy feares and troubles: as in Psal. 50. 15. Call on mee, in the day of distresse, &c. By these words Christ both sheweth her the cause of her soules sicknesse, to be her owne infirmities, and negligence in prayer and other holy duties, as also comforteth her, a∣gainst her feares, and the conscience of her infir∣mities. Thus the Chaldee also explaineth it, Let me heart thy voice, for thy voice is sweet in prayer, in the house, of the little sanctrary, and thy countenance fayre, in good workes. 〈…〉〈…〉 is sweet] that is, pleasing and acceptable, being uttered in faith and accor∣ding to the will of God: as it is written, Then shall the offrings of Iudah and Ierusalem be sweet (that is, pleasing) unto the Lord, Malac. 3. 4. but unto the transgressors he saith, your burnt offrings are not ac∣ceptable, nor your sacrifices sweet unto me, Ier. 6. 20. comely] or, to be desired, beautifull, as in Song. 1. 4. These praises of the Church are spirituall, and according to the esteeme of God, not of men: for even Christ himselfe in respect of wordly re∣putation, had his visage and forme so marred, that many were astonied at him: he had no forme nor comelinesse, Esay 52. 14. and 53. 2.

Vers. 15. Take ye for us the foxes] It is uncer∣taine [unspec 15] whether these words be spoken by Christ, or by the Church, or both: but they seeme rather to be Christs words, directed chiefly to the watch-men, and ministers of the Church. By Foxes are meant false prophets and heretickes: as in Ezek. 13. 4. O Israel, thy prophets are like the Foxes in the deserts. Such are by Christ likened to wolves, Mat. 7. 12. And the Apostle to the Elders of Ephesus giveth warning of such, Acts 20. 28. 29. &c. and all Christians are to marke and espye such, Rom. 16. 17. The taking (or apprehending and holding fast) of these foxes, is the discovering and refuting of their errours, the judging, censuring, and ca∣sting them out of the Church, 1 Tim. 1. 3. 18. 19. 20. or avoiding them, if they bee none of the Church, 2 Iohn 10. And because the vine kee∣pers knowing the malignity of Foxes, would de∣stroy them, but by reason of their subtilty they often escape, and are not taken; therefore he saith, Take: meaning by consequence the rooting of them out. And as the Foxe is famous for his craft and subtilty; so are false Teachers, called there∣fore deceitfull workers, transforming themselves into the Apostles of Christ, 2 Cor. 11. 13. And not they onely, but crafty tyrants, and other like enemies, may be meant by foxes; as Christ called Herod a Foxe, Luke 13. 32. also sinnes of all sorts, may by reason of their deceitfulness (Heb. 3. 13) be here im∣plyed under the name of Foxes; whose property is to have holes in the earth, Matth. 8. 20. as sinnes are hidden in the fraudulent hearts of men. the little Foxes] the lesser sort of sinnes, errours, false teachers, &c. even in their beginning and first bud; when they may seeme to be lesse hurtfull: as is said of Babylon, Happy shall he be that taketh and dash∣eth thy little ones against the rocke: Psal. 137. 9. corrupt the vineyards] by devouring the grapes, the foxes corrupt, mar and destroy vines and vine-yards: so sinnes, sinners, and heretikes, destroy the faith, doctrine, and Churches; making ship∣wracke of faith, 1 Tim. 1 19. their word eateth as doth a canker, 2 Tim. 2. 17. they are vaine talkers, and deceivers of mindes; who subvert whole houses Tit. 1. 10. 11. they privily bring in heresies of perdition: being as naturall bruit beasts, made to be taken and de∣stroyed, 2 Pet. 2. 1. 12. Of such, the Lord complai∣neth, Many Pastors have corrupted my Uineyard, Ier. 12. 10. for] Heb. and: which word is often used in stead of for, as in Psalm. 60. 13. Esay 64. 7. Gen. 12. 19. have tender grapes] or, bring forth the tender grape. This reason sheweth the love and care of God towards his Churches and people that are fruitfull. If they beare wild grapes in stead of wholesome fruit, he will take away the hedge of his vineyard, and it shall be eaten up, Esay 5. 4. 5. E∣very branch in Christ that beareth not fruit, his Father the Husbandman, taketh it away: and eve∣ry branch that beareth fruit, hee purgeth it, that it may bring forth more fruit, Iohn 15. 1. 2. and when the fruit is young and tender, hee hath

care to preserve and cherish the same.

Vers. 16. is mine] Here the Spouse professeth [unspec 61] the joyfull communion betweene Christ and her, which shee now feeleth renewed after her soule sicknesse. Christ is ours, when by faith wee apply him and all his graces, his death, resurrection, as∣cension, intercession &c. unto our selves, as our owne. Because we thus judge, that if one died for all, then are all dead; 2 Cor. 5. 14. I am crucified with Christ. Neverthelesse I live, yet not I, but Christ liveth in me, &c. Gal. 2. 20. And we have knowne and belee∣ved, the love that God hath to us, 1 Ioh. 4. 16. and I his] by the covenant of his grace: as it is written, I entred into covenant with thee, saith the Lord God, and thou becamest mine, Ezek. 168. Or, as the former branch signified her faith to justificati∣on, so this latter, her sanctification; whiles by ho∣linesse of life, she giveth her selfe to Christ in all obedience to doe his will, Rom. 6. And, hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit, 1 Ioh. 4. 13. feedeth among the Lilies] this signifieth the continuance and in∣crease of grace; for that faith and holinesse might be increased daily, Christ by his Spirt, and by the ministery of his word, feedeth his flocke among the faire, sweet and comfortable Lilies of the scrip∣tures; and in the communion of the Saints, which are like Lilies among thornes, v. 2.

V. 17. Untill the day dawne] or, untill the day blow, [unspec 17] or, breath forth, to wit, light: as appeareth by that which followeth, the fleeing of shadowes. Although it may have reference to the blowing of the wind at the breake of the day. The like speech is used a∣gain in Son. 4. 6. the shadows flie] that is, the dark∣nesses of the night flee: as on the cōtrary, when the day goeth away, the shadowes of the evening are said to be stretched out, Ier. 6. 4. turn-about] to wit, unto me, have respect unto and care of me: it is a request of comfort from Christ, as David saith, Thou didst much increase my greatnesse, and didst turne about and comfort me, Psalme 71. 21. The Spouse here in the night and darknesse of her tribulation and tentati∣on, desireth Christ to bee ready at hand for her helpe, by the comfort of his Word and Spirit. The night and shadowes thereof, doe signifie ei∣ther the darknesse of ignorance and sinne, when the truth and way of God is not knowne, Ephes. 5. 8. 1 Iohn 1. 6. Mich. 3. 6. or the time of trouble and persecution, Lament. 3. 1. 2. the day is the time of knowledge, holinesse, comfort, peace and joy, 1 Thessalonians 5. 5. Rom. 13. 12. 13. Esther 8. 16. The dawning or breake of this day, is the sense and feeling of inward joy and comfort by the Word and Spirit; as the Apostle willeth us to take heed unto the sure word of prophesie, as unto a light that shineth in a darke place, untill the day dawne, and the day starre arise in our hearts, 2 Peter 1. 19. the fleeing of the shadowes, is the removing away of blindenesse, ignorance, sinful∣nesse, misery & trouble; which God beginneth to his people in this life, and continuing till the end; when the day of the Lord, and the day of Christ shall appeare, 1 Thessalonians 5. 2. 2. 2 Thessalonians 2. 2. when there shall be eternity of light, and joy to the faithfull. to a Roe] for swiftnes to help me, and pleasantnesse to delight me▪ see the notes on vers. 9. fawne of the Hindes] or of the Harts, that is, a yong Hart: see vers. 9. of Bether] or (by interpretation) of division, of partition. This seemeth to be the place called also Bithron, which was on the outside of Iordan, 2 Samuel 2. 29. called partition, because it was parted by the river Iordan from the land of Iudea. And on those mountaines (as by this Scripture appeareth) Hartes and Roes used to runne, from whom the similitude is taken.

CHAPTER III.

VPon my bed, in the nights, I sought [unspec 1] him whom my soule loveth: I sought him, but I found him not. I will rise now, and goe about in the [unspec 2] citie, in the streets, and in the broad∣places, I will seeke him whom my soule loveth: I sought him, but I found him not. The watchmen that goe-about [unspec 3] in the Citie, found mee: Saw yee, him whom my soule loveth? It was but a [unspec 4] little that I had passed from them, but I found him whom my soule loveth: I held him, and would not let him goe: untill I had brought him into my mo∣thers house; and into the chamber, of

her that conceived mee. I adjure you, [unspec 5] ô daughters of Ierusalem, by the Roes; or, by the Hindes of the field: if ye stir, and if yee stirre-up the Love, untill it please.

Who is this that commeth up, out of the wildernesse, like pillars of smoak∣perfumed [unspec 6] with myrrh, & frankincense, with all powder of the Merchant?

Behold, his bed which is Solomons, threescore mightie-ones are about it: [unspec 7] of the mighty ones of Israel. They [unspec 8] all, hold the sword; being expert in war: every-man hath his sword upon his thigh, because of feare in the nights.

King Solomon, made him-selfe a [unspec 9] charret, of the wood of Lebanon. He made the pillars therof, of silver; the [unspec 10] bottome thereof, of gold, the covering thereof, of purple: the midst thereof, being paved with love, of the daugh∣ters of Ierusalem. Goe forth, O ye daughters of Zion, and see King Solo∣mon: [unspec 11] with the crowne wherewith his mother crowned him, in the day of his espousals, and in the day of the gladnes of his heart.

CHAPTER III.

VPon my bed, I in the nights him sought [unspec 1] Whom my soule loves: I sought, but found him not.

Now will I rise, and 〈…〉〈…〉bout the citie goe, [unspec 2] Within the streets, in places-broad also, I will seeke him whom I doe love in minde: I did him seeke, but him I did not finde. The watch that 'bout the Citie goe found me: [unspec 3] Whom my soule loves, (said I) did ye him see? It was but even a little that from them [unspec 4] I passed had, untill that I found him Whom my soule loveth: hold on him I caught, And would not let him goe, till I him brought Into my mothers house: and into the Chamber, of her that hath conceived me.

O daughters of Ierusalem, you by [unspec 5] The Roes, or by Hindes of the field, doe I Adjure: if that ye stirring-doe disease, And if the Love ye stirre-up, till it please.

Who is she this that maketh her egresse, [unspec 6] Like smoakie pillars, from the wildernesse. Perfum'd with myrrh and frankincense: with all The merchants powder-aromaticall? Behold his bed that which is Solomons, [unspec 7] About the same are threescore mighty-ones: Of mighty ones of Israel which are. They all, doe hold the sword, expert in war: [unspec 8] Ech man his sword upon his thigh he dights, Because of fearfull-terrour in the nights. A charret, of the wood of Lebanon, [unspec 9] Make for himselfe did the King Salomon. Of silver, he did pillars of it frame: [unspec 10] Of gold, (he made) the bottome of the same: Of purple, was the covering-above: The middest of it, being pav'd with, love: Of daughters of Ierusalem that be▪ O Zions daughters, get yee forth, and see [unspec 11] King Solomon with royall diademe, Even that wherewith his mother crowned him, The day wherein hee his espousals had, And in the day wherein his heart was glad.

Annotations.

VPon my bed] The Church now sheweth grea∣ter afflictions into which shee fell, through want of feeling the presence and comforts of Christ. Whiles she thought her selfe sure of her Beloved, and laid her downe as on the bed of ease; supposing him to bee with her, she misseth his company: and seeking him by solitary medita∣tion found him not. Thus may wee understand this place comparing it with Chap. 5. vers. 2. 3. &c. The bed sometime signifieth tribulation, as in Rev. 2. 22. which may be also implyed here; that the Church sought and waited for the Lord, in the way of his judgements, as in Esay 26. 8. the nights] the times of solitary & earnest meditation, as also of effliction, are signified by the nights: as in Ps▪ 63. 7. and 119. 55. and 77. 3. 4. 7. &c. So in Esay [unspec 1] 26. 9. With my soul have I desired thee in the night; yea, with my Spirit within me, will I seeke thee earely. I sought] by prayer, study, meditation; upon repen∣tance of sins & negligences, in faith of Gods pro∣mises &c. See Matt. 7. 7. 8. Ho••ea 3. 5. and 5. 15. Ieremy. 50. 4. 〈◊〉〈◊〉▪ 2. 3. Deu•• 〈◊〉〈◊〉 4. 29. my soule loveth] Christ whom before shee called her Beloved, is here the love of lier soule; for by withdrawing the light of his face, & afflicting the conscience, the love, zeale and affections of the Christian heart are kindled and increased When he slew them th••n they sought him; and returned & sought God early, &c. Psal. 78. 34. 35. I found him not] to weet presently, till afterward, v. 4. For neglect of taking hold on grace when it is offered, or not keeping it when it is received, God often with∣draweth the light of his countenance, to stirre up zeale and fervency in his children, Prov. 1. 24. 28. Mic. 3. 4. Ier. 11. 10. 11.

V. 2. I will rise now] or, Let me rise now. This signi∣fieth [unspec 2] a stirring up of grace in her, an increase of faith, love, zeale and fervency in spirit: Neh. 2. 12. 18. Lam. 2. 19. Psal. 57. 6. Thus afflictions are pro∣fitable, that we may learn Gods statutes, Ps. 119. 17. goe about in the Citie] a signe of earnest desire to obtaine that which one seeketh, whether it be for evill, as in Psal. 55. 11. and 59. 7. 15. or for good, as in this place. See also Esay 23. 16. By the Citie, un∣derstand Ierusalem the holy citie, where Christ dwelt amongst men, and had seated his Temple, and the practice of his ordinances, wither all Is∣rael repaired thrice every year; which was a figure of the Church, Eccl. 10. 15. Esa. 26. 1. So amongst the people of God, in his word and ordinances, she sought Christ for the comfort of her soule. streets and broad places] or, narrow streets, and broad streets, for both words are used for streets of a city; and the latter, for such broad places as oftentimes people met together in, as in 2 Chron. 32. 6. Neh. 8. 1. 3. 16. Iob ••9. 7. So this n••teth an exquisite search, as in another case it is said, Run ye to and fro through the streets of Ierusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, &c Ier. 5. 1. And she therfore seeketh him in the streets because there wisdome uttereth her voice, Pro. 1. 20.

22. there▪ Christ teacheth, Luk. ••3. ••6. yet now in them she cannot find him.

Vers. 3. The Watchmen] or, The Keepers, Warders. [unspec 3] These signifie the officers or Ministers of the Church and Citie of God for the Priests and Le∣vi••es kept of old the watch for charge of the Lord, Numb. 3. 7. 8. So in Esay 62. 6 it is said, I have set watchmen upon thy wals, 〈◊〉〈◊〉 Ierusalem, which shall never hold their peace day nor night, &c. found me] It is not said thee sought th••m, but they found her; which phrase signifieth diligence rather on their part, and 〈◊〉〈◊〉 thing unlooked for on hers. So God is said to find his people in the wildernesse, Deut. 32. 10. and afflictions doe find men, as Psal. 116. 3. and 18. And this accordeth with the Watch-mens du∣tie, to find out such as wander about the city in the nights. After shee sp••aketh of the like and more, that the Watchmen found her, and smo••e her, &c. Song. 5. 7. Saw ye him] She inquireth of them for Christ, but here is no mention of any thing they said to her before; nor of any answer they gave to her demand after. It is problable by this their silence, and her words following, that they told her no tidings of her beloved. Whether the fault were in them, that they were such as are spo∣ken of in Esa. 56. 10. blind watchmen, & dumbe dogs that could not barke: or in her selfe, that could not by the doctrine of the Ministers, apprehend & ap∣ply Christ unto her conscience and comfort.

Ver. 4. but a little] or, a very little: meaning either time, or distance of place. passed from them] [unspec 4] so she stayed not with them, because her beloved was not among them: but continued seeking o∣therwhere. For neither the society of brethren, or Church, or Ministers, can comfort the afflicted conscience, unlesse Christ himself be apprehended by faith. but I found] or, untill I found: here, af∣ter much seeking, without fainting or discourage∣ment, when meanes faile, she findeth Christ to the Comfort of her conscience. Thus the promise is fulfilled, Seeke and yee shall find, Mat. 7. 7. not let him goe] or, not leave him; shewing herein Iakobs faith when he wrastled with the Angel, Gen. 32. 26. I will not let thee go, except thou blesse me. This is done, when the doctrines & promises of the Gos∣pel are by faith retained; as it is said, Take fast hold of instruction, let her not goe, Pro. 4. 13. my mothers house] Hereby any chiefe City, Politie, or solemne place of assembly is signified, 2 Sam. 20. 19. Esay 50. 1. Ier. 50. 12. Ezek. 19. 10. The mother is Ieru∣salem which is above, the mother of us all; which is figured by Sarah the Freewoman, and signifieth the new Testament, or covenant of Grace, Gal. 4. 24.—26. The house and chamber wherein she con∣ceiveth us by the preaching of the Gospell, is out∣wardly the Church, 1 Tim. 3. 5. inwardly the hart and conscience where faith dwelleth, Rom. 10. 16. Gal. 4. 19. Thus by the Spirit, she getteth unto her selfe more constant assurance of her election and salvation by Christ, and by his presence through his Word & Ordinances, her state & Church po∣litie is set up and stablished. So after in Song. 8. 2.

Vers. 5. I adjure you, &c.] She having obtained [unspec 5] Christ againe, with constant purpose of heart to re∣taine him; reneweth her contestation and charge of sanctification of life, such as becommeth the Gospell; and of patient suffering adversitie for his name: that Christ bee not provoked by ••inne to leave his people. For, as Moses said unto Israel, If ye turne away from after him, hee will yet againe leave them in the wildernesse; and yee shall destroy all this people, Num. 32. 15. See the annotations on Song. 2. 7. where this charge was first given; in these same words.

Ver. 6. Who is this] this woman, speaking of the [unspec 6] Church, by the example of Israel, who went up frō the wildernesse unto Canaan the promised inhe∣ritance; Num. 10. 33. &c. This seemeth to imply a new company o•• state of a Church rising up in the world: or it is the speech of strangers, admi∣ring the glory of the Spouse of Christ: who was seene before of Christ by her faith, and is now be∣holden of others, by her order, (the two things most respected in the Church of God, Col∣lossians 2. 5.) in which she marcheth through the widernesse of this world, towards her heavenly rest. So when Christ came riding into Ierusalem, all the Citie was moved, saying: Who is this? Mat. 21. 10. commeth up] or, ascendeth, as the going into Aegypt, is called a descending, or going downe, Genesis 42. 2. and 46. 3. 4. so the going out from thence, is called ascending, or going up Exod. 13. 18. and 33. 3. Deut. 9. 23. The way of life, is above to the wise, that he may depart from hell beneath, Pro. 15. 24. from the wildernesse] the wildernesse of the land of Aegypt was a figure of the world; as the Prophet teacheth us when he mentioneth the wildernesse of peoples, Ezek. 20. 35. 36. So Christians are not of the world, but he hath chosen them out of the world, Ioh. 15. 19. pillars of smoake] or, va∣pours of smoake, as the Holy Ghost translateth it in Greeke, Act. 2. 19. from Iocl 2. 30. In Hebrew it hath the name of Palme trees, (such as the stature of the Church is likened unto, in Song. 7. 7.) which are upright and tall like pillars: and smoky vapours mounting upright, are so called by simi∣litude. The Spouse of Christ is here likened to pillars of smoake, because her journey tendeth right upward to heaven, moved by the fire of Gods spi∣rit. And whereas in Ioel 2. 30. and Act. 2. 19. blood, and fire, and pillars of smoake, are signes of Gods wrath against the contemners of his word and Church; (and smoke in the Scriptures is usual∣ly a signe of anger,) here also the like may bee im∣plyed. Againe, as smoake is darke and hindereth from seeing, and the cloudy pillar was darke to the Aegyptians, Exo. 14. 20. so is the Church and glo∣ry thereof, obscure unto the world, by reason of her afflictions in this life, which were resembled unto Abraham by a smoaking oven, Gen. 15. 17. But chiefly this seemeth to denote the sanctification of the Church, who as a spirituall sacrifice, as∣cendeth upto God, on the Altar Christ, by the fire of the spirit, resolving the earthly matter to ashes remaining beneath, and the other unto smoake mounting up unto God. perfumed] or, becensed with Myrrh; the Church is perfumed and made of sweet odout by Christ

〈◊〉〈◊〉 agge of myrrh that lodgeth betweene 〈◊〉〈◊〉 b••••sts, Song, 1. ••3.) whose death was like myrrh, bi••ter in tast, lot of sweet smell, with this she was perfumed by knowing him, and the power of his re∣surrection, & the fellowship of his suffrings, being made conformable unto his death. Phil. 3. 10. And with the odour of this incense, she is comforted; according to the Proverbe, Ointment and perfume rejoyce the heart, Prov. 27. 9. and frankincense] Myrrh was used in the holy anointing oile; and frankincense in the sweet perfume, Exod. 30. which perfume fi∣gured the mediation of Christ, the Angell which offereth much incense w^ch the prayers of all saints, Rev. 8. 3. So through his death and intercession the Church hath her sweet smell: and all her gar∣ments are Myrrh, aloes and Cassia, Psal. 45. with all powder] or, above all powder (that is powders or spices) of the Merchant. That is, with all other graces that Christ hath bestowed upon her by the preaching of his Gospell. Or, those forenamed Myrrh and Frankincense which shee hath from Christ, are above all other graces and gifts which can be attained to in this word. of the merchant] or, of the spice merchant, as the word is englished in 1 Kin. 10. 15. But the Gr. interpreteth it Apotheca∣rie, or Ointment maker. Such were of the Priests, under the Law, which made the ointment of the spi∣ces, 1 Chron. 9. 30. and such now, are the Ministers of the Gospell, uttering the word and graces of the Spirit.

Ver. 7. Behold his bed, which is Solomons] an He∣brew manner of speech, explained thus in Greeke, [unspec 7] Behold the bed of Solomon. Some understand here, his bed like that which was Solomons: others, above (or better thē) that which was Solomons. The Spirit here calleth us to behold the guard which was a∣bout Solomons bed, for his safety and security frō feare. Solomon in his name Kingly office, wise∣dome and royalty, was a figure of Christ, (who is greater then Solomon, Mat. 12. 42.) and his bed is above Solomons. Christs bed here seemeth to meane the hearts of the elect, (as in Song. 1. 13. the Spouse said, he shold lodge betwixt her brests) in whose hearts Christ dwelleth by faith, Ephes. 3. 17. and there taketh his repose and rest. And this habitation or ledging, was figured by the Taber∣nacle and Temple of Solomon, 1 Cor. 6. 19. There∣fore the Chaldee paraphrast (who saw not Christ but in shadowes,) applyed this bed, to the Temple which Solomon built. 60. mightie ones] or, 60. valiants, strong men. Solomons bed was guarded with sixtie of the Valiants, or mighty men of Israel, that hee might bee safe from perill, figuring the safe guarding and keeping of the hearts and minds of Gods elect, both by their own diligent watch over their hearts and wayes; (as it is written, Above all observation keepe thy heart: for o•••• of it are the ••ssues of life, Pro. 4. 23. wherein whiles they keepe sound wisedome and discretion, when they lye downe, they shall not be afraid; yea they lye downe, and their sleepe is sweet, Pro. 3. 21. 24.) as also by the safe keeping and protection of God, by whose power, the Saints are guarded (or kept) through faith unto salvation, 1. Pet. 1. 5. so that they are not afraid for the terrour of the night, or for the arrow that flyeth by day, Psal. 91. 1. 5. & the peace of God, which passeth ••l understanding, doth keep (or guard) their hearts and minds through Christ Iesus, Phil. 4. 7. And in speciall, this is done by the Ministers of Christ, that watch and wake for the soules of his people, Heb. 13. 17. Act. ••0. 28. 31. as his servants of old, did stand in the house of the Lord, in the nights, Psal. 134. 1. might it ones of Israel] what mighty valiants, were in Israel, appeareth by Davids Worthies, which helped him in his wars: and are mentioned in 1 Chron. 11 10. 47. and 12. 1. 38. They figured such strong men as have the word of God abiding in them, and doe overcome the wicked one; 1 Ioh. 2. 14.

V. 8. hold the sword] or, holden (apprehended) of [unspec 8] the sword, that is, girded therewith. The word of God is the sword of the Spirit, Ephes. 6. 17. which men do then hold, when they hold forth the word of life, Phil. 2. 16. and therewith resist Satan and all ene∣mies; and by faith doe overcome, 1 Ioh. 2. 14. and 5. 4. expert] or, learned, taught, (as the Greeke translateth it) being taught of God, who teacheth the hands of his people to war, 2. Sam. 22. 35. so that they fight the good fight of faith, 1 Tim. 6. 12. and by long custome are inured and skilfull in the Lords battels, and have their senses exercised to dis∣cerne good and evill, Heb. 5. 14. Such in figure, were the sons of Reuben, Gad, and Manasses, 1 Chron, 5. 18. his swordon his thigh] by his side prepa∣red, and ready to fight, as Exod. 32. 27. So unto Christ it is said, Gird thy sword upon thy thigh, O mighty one, Psal. 45. 4. feare in the nights] or, dread (terror) in the nights; the dreadfull evills that are secret and unseene, and every night do endan∣ger. For thefts, murders, treasons, and other mis∣chiefes, are often done in the night; as experience, and the scriptures testifie, Iob 24. 14. Ier. 6. 5. Neh. 6. 10. Dan. 5. 30. 1 Cor. 11. 23. Mat. 13. 25. Prov. 7. 9. 22. and then it is needfull to watch, & stand rea∣dy armed, Neh. 4. 22. Mat. 24. 43. and 26. 31. 41. So Christians which are to wrastle against manifold tentations, and against the rulers of the darkness of this world, against spirituall wickednesses in high places; are willed to take unto them the whole armour of God: and to stand, having their loynes girded, &c. Ephes. 6. 12. 13. 14.

V. 9. a charret] The Hebrew Apirjon is not found [unspec 9] but in this one place, translated in the Greek Pho∣reion, which is a thing to cary upon, as a charet, licter or the like; but after the Hebrew it hath the name of fairenesse or gloriousnesse, and of fruitful∣nesse. Some take it be a throne, some a pallace, some a bed: Sol. Iarchi expounds it a secret chamber for honor, to wit, such as is made for the Bride & Bride∣goome. The Chaldee expoundeth this of the tem∣ple which Solomon made of the wood of Leba∣non, but that temple was a figure of Christ and of his Church: to which we may better referre it. Of Christ, it may be meant, in respect of his human na∣ture, which was all glorious, without spot of sinne; which humanity he made and assumed to himselfe with all the glorious graces of the spirit, for the salvation of his elect, the daughters of Ierusalem.

Of the Ministers of Christ, or the Church (his my∣sticall body) it may (as I thinke) rather here bee spoken, which by the preaching, profession and practise of the Gospell, carieth Christ as a charret, holding forth the word of truth and of salvation, in the midst wherof Christ sitteth, teaching, go∣verning and triumphing. So the former similitude of the Bed, signifieth the more secret state of the Church in times of danger: this of the charret be∣tokeneth the more open glory of the same, by the publishing and practising of the Gospell. wood] or, trees of Lebanō, that is of Cedar wood that grew on Lebanō, figuring, the Saints likned to Cedars in Lebanon, Ps. 92. 12. 13. of which, as of the matter, Christ maketh his Church, Rom. 1. 7. 1 Cor. 1. 2.

Ver. 10. the pillars] This if it be referred to persōs, meaneth the Ministers, who by the doctrine of [unspec 10] the Gospell susteyned the Church; as Iames, Cephas and Iohn seemed to be pillars, Gal. 2. 9. If unto other things, it may bee understood of the words of God, (likened unto fined silver in Psal. 12.) with whose oracles, as with pillars the charret of the Church is sustained. So Prov. 9. Wisedome buil∣ded her house, and hewed out her seven pillars. A pillar signifieth constancy and stability, Rev. 3. 12. the bottome] or, the seat on which Solomon sit∣teth, resteth or lyeth in his charret: so the Greeke translateth it Anacliton, that which one sitteth or lyeth downe upon. This bottome or seat of gold, seemeth to have reference to the golden Mercie-seat over the Arke in the Temple; on which God is said to sit, Ps. 80. 2. And it signifieth the covenant of grace, apprehended by faith: (which is much more precious thē gold that pensheth, 1 Pet. 1. 7.) and the doctrines of the Law by faith, which are better then thousands of gold and silver, Psal. ••19. 72. the covering] the top and hangings, which have the name here of riding, because it seemed as it were to ride upon the charter: so the Greek cal∣leth it Epibasis, of ascending. It seemeth to signifie the outward conversation and cloathing of the Church, which being purple, is not onely a Prince∣ly colour, denoting heavenly life, but hath speciall reference to the blood and death of Christ, wher∣of the Church is made partaker, both for justifica∣tion and sanctification, Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed, and protection from Christ, till wee come unto his glory. the midst] or, the inmost thereof, being paved with love: or he made a pave∣ment of love. This in respect of Christ, signifieth his inmost and servent love towards us, even giving his life for us, and having us as it were written in his heart: in respect of his people it signifieth the sense and feeling of Christs love towards them, as also their love unto Christ, and one to another. So the seat, the covering, and the pavement, are answe∣rable to those three graces, faith, hope and love, spo∣ken of in 1 Cor. 13. of the daughters of Ierusa∣lem] these are the elect of God, the children of Ie∣rusalem (the mother of us all, Gal. 4. 26.) which be∣ing loved of Christ, are graven on the palmes on his hands, Esay 49. 16. yea caried upon his heart, as the high Priest bare the names of the children of Israel, in the brest plate of judgment, upon his hart, Ex. 2••. 29. And so of his Ministers, as it is said, Ye are our Epi∣stle written in our hearts, 1 Cor. 3. 2. & you are in our hearts, to dye, and live with you, 〈◊〉〈◊〉 Cor. 7. 3. Such therefore, as the love of Christ, are the pave∣ment of his Coach.

Ver. 11. daughters of Zion] Zion was a mount in [unspec 11] Ierusalem and as that was called the holy Citie, Esay 52. 1. so Zion is called the Lords holy mountaine. Ioel 3. 17. because of his Temple there. The daughters of Zion were the women dwelling therein, or belonging thereto, Esay 3. 16. 17. and 4. 4. But under the name daughters, all the inha∣bitants men and women, are comprised; and all Townes and Cities of Israel which were daugh∣ters (in Scripture phrase) to the mother Zion: and so the Chaldee here expoundeth it, Inhabitants of the Provinces of the land of Israel. This mount Si∣on figured the Christian Church, Heb. 12. 22. the daughters figured Christians, either persons or Churches, Esay 49. 14. 22. which are therefore said to be Virgins, and to follow the Lamb Christ, who standeth upon mount Sion, Rev. 14. 1. 4. These are called forth by the preaching of the Gospel, to behold Christ (the true Solomon) with his crown. So in Psal. 149. 2. Let the sons of Sion be gladin their King: and in Mat. 21. 5. Tell ye the daughter of Sion, behold thy King commeth, &c. see K. Solomon] the faitfull are called out of their former state, to a further degree of knowledge, to see Christ (whom Solomon figured in his kingdome) crowned with glory and honor in his Church. So unto Iohn it was said, Come and see: Rev. 6. 1. 3. 5. 7. his mo∣ther crowned him] by the mother, seemeth to bee meant the congregation of the faithfull, (as also the Chaldee here expoundeth it, the people of the house of Israel,) called his mother, because by the do∣ctrine of faith, they spiritually doe conceive and bring forth Christ, Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him, as his sister and mother, Mat. 12. 50. The crowne is a signe of Kingdome, Dominion and Victorie, Psal. 21. and Christ warring against his enemies, and overcomming, hath on his head many crownes (or ••••a∣demes) Rev. 19. 11. 12. &c. and 6. 2. And the King∣domes of this world, after the tyranny of Anti∣christ, do become the Kingdomes of our Lord, and of his Christ, Rev. 11. 15. When Christ therefore ruleth in his Church by the s••epter of his Word, and his people submit unto his Law and Governe∣ment, then let they the Crowne upon his head, acknowledging his soveraignty. day of his espousalls] when he was esponsed unto his Bride the Church; this is the day of the Covenant made betweene Christ and his people, Ezek. 16. 8. &c. as he saith to Ierusalem, I 〈◊◊〉〈◊◊〉 thee, the kindnesse of thy youth, the love of thine espousals, whē thou we〈…〉〈…〉st after me in the wildernesse, &c. Ier. 2. 2. For when a people are by the Gospell won unto the faith, and setled in the order of Christ, they are espoused unto him as to a husband, 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart, because as the Bridegroome 〈…〉〈…〉th ever the Bride, so God re∣joyceth over his people, Esay 62. 5.

CHAPTER IIII.

BEhold, thou art faire, my love, be∣hold thou art faire; thine eyes (are [unspec 1] as) doves, within thy lockes: thy haire, is as a flocke of goats; that appeare, from mount Gilead. Thy teeth, are [unspec 2] like a flocke (of sheepe) even (shorne) which come-up from the washing: which all of them beare-twinnes, and none among them is bereaved-of-the-yong. Thy lips, are like a threed of [unspec 3] scarlet, and thy speech is comely: thy temples, are like a peece of a pomegra∣nate, within thy locks. Thy necke, is [unspec 4] like the tower of David, builded for an armorie: a thousand bucklers hang thereon; all, shields of mighty men. Thy two breasts, are like two fawnes, twinnes of the Roe; which feed among [unspec 5] the Lillies. Vntill the day dawne, and [unspec 6] the shadowes flee-away; I will get me to the mountaine of myrrh, and to the hill of Frankincense. Thou art all [unspec 7] faire, my love; and there is no blemish in thee. Come with mee from Leba∣non, [unspec 8] my Spouse, with mee from Leba∣non: looke from the top of Amanah, from the top of Shenir, and Hermon; from the Dennes of the Lions, from the mountaines of the Leopards. Thou hast ravished-my-heart, my sister [unspec 9] my Spouse: thou hast ravished-my∣heart, with one of thine eyes, with one chaine of thy necke. How faire are thy [unspec 10] loved, my sister, my spouse? how much better are thy loves then wine, and the savour of thine ointments, then all spices. Thy lippes, drop the hony∣comb, [unspec 11] ô spouse: honey and milke, are under thy tongue; and the savour of thy garments, is as the savour of Leba∣non. A garden locked, my sister my spouse: a spring locked, a fountaine [unspec 12] sealed. Thy plants, are an o••tyard of Pomegranats; with fruit of precious∣things: [unspec 13] Cypres, with Spikenard. Spikenard, and Saffran, Calamus and Cinamon; with all trees of Frankin∣cense: [unspec 14] Myrrh and Aoes, with all the chiefe spices.

Fountaine of gardens, well of living waters: and streaming from Lebanon. [unspec 15] Stirre-up thou North-winde, and come [unspec 16] thou South, blow upon my garden, that the spices therof may flow-out: let my beloved come into his garden, and eate the fruit of his precious things.

CHAPTER IIII.

LOE, thou art faire, ô thou my dearest-Love, [unspec 1] Loe thou art faire; thine eyes are as the dove, Within thy locks: as flocke of goats thy haire; That from the mount of Gilead doe appeare. Thy teeth, are like a floke of sheepe that are [unspec 2] Even shorne, which from the washing up doe fare: Which equall twinnes doe bring-forth, every one, And them among bereav'd-of-yong is none. Thy lips, are like unto a scarlet lace; [unspec 3] Also thy speech, it is with comely-grace: The temples-of-thine-head, thy locks within Like to a peece of a pomgranate beene. Thy necke, is like unto the tourret-hye [unspec 4] Of David, builded for an armory: A thousand bucklers on it-hanged are; All, shields of men that mighty-are-in-war. Thy two brests, are like unto two fawnes yong, [unspec 5] Twinns of the Roe: which lilies feed among.

Vntill day dawne, and shadowes doe flee hence; [unspec 6] To mount of myrrh, and hill of frankincense Get met will. My love, thou art all faire; [unspec 7] [unspec 8] And blemish none in thee. With me repaire From Lebanon, from Lebanon with me My spouse: from top of mount-Amanah see,

From Shenir top, and Hermon; from the denns Of Lions, from the Leopards mountaines. My sister spouse, thou hast my heart away [unspec 9] Even ravished: thou hast my heart (say) Even ravished with one of those thine eyes, With one chaine that about thy necke implies. How faire, my sister spouse, are loves, of thine! How are thy loves much better then is wine! [unspec 10] And of thine ointments th'odorifcrous-smell, (The odour of) all spices doth excell. Thy lips ô spouse doe drop the honey-combe: [unspec 11] Honey and milke, are underneath thy tongue, And savour of the garments thee upon, Is as the savour of (mount) Lebanon. My sister spouse, a garden close-locked. [unspec 12] A locked spring, a fountaine fast sealed. Thy plants are of pomegranats an ortyard; [unspec 13] With fruit of precious things: Cypres with Nard. Nard, Saffran, Calamus, and Cinamon, [unspec 14] Trees of Frankincense every-one: Myrrh Aloes, with all spices that surmount.

O thou that art the gardens welling-fount, [unspec 15] The well of waters that doe lively spring: And that from Lebanon the streames-do-bring. Stir-up thou North, & come thou South wind blow [unspec 16] Vpon my garden that her spice may flow: Into his garden my belov'd repaire, And eate his fruit of things that precious are.

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.

CHAPTER V.

IAm come to my garden, my sister my spouse: I have gathered my [unspec 1] myrrh with my spice, I have eaten my honey-combe with my honey: I have drunke my wine, with my milke: eate O friends, drink, and drinke-abun∣dantly O beloved.

I sleepe, and my heart waketh: it is [unspec 2] the voice of my beloved that knocketh: Open to mee my sister, my love, my dove, my perfect-one: for my head is filled with dew; my locks with the drops of the night.

I have put-off my coat, how shall I [unspec 3] put it on? I have washed my feet, how shall I defile them?

My beloved put in his hand by the [unspec 4] hole (of the doore;) and my bowels made a troubled-noise for him. I rose-up, to open to my beloved: and my [unspec 5] hands dropped myrrh, and my fingers passing myrrh, upon the handles of the locke. I opened to my beloved, and my [unspec 6] beloved had withdrawne himselfe, was passed away; my soule went-for••h be∣cause of his speech, I sought him, and I found him not; I called him, and hee answered me not. The Watchmen that went about the citie found mee, they [unspec 7]

smote mee, they wounded mee: the watchmen of the walles tooke my veile from on me. I adjure you, O daughters of Ierusalem: if yee finde my beloved, [unspec 8] what shall ye tell him? that I am sicke of love.

What is thy beloved more then ano¦ther beloved, O thou fairest among wo∣men? [unspec 9] What is thy beloved more then another beloved, that thou dost so ad∣jure us?

My beloved is white and ruddie; ha∣ving-the-banner, [unspec 10] above ten-thousand. His head, the fine-gold, the solid-gold: his lockes curled, blacke as a Raven. [unspec 11] His eyes as doves, by the streames of [unspec 12] water: washing in milke, sitting in ful∣nesse. His cheekes, as a bed of spice, flowers of sweet-odours: his lippes [unspec 13] Lilies; dropping passing myrrh. His [unspec 14] hands rings of gold, filled with the Chrysolite; his bowels, bright yvorie, overlaid with Saphires. His legges pil∣lars [unspec 15] of marble, founded upon sockets of solid-gold: his countenance as Le∣banon, choice as the Cedars. His pa∣late, [unspec 16] sweetnesse; and hee is altogether desires: This is my beloved, and this is my friend, O daughters of Ierusalem.

CHAPTER V.

My sister O my Spouse, I am entred [unspec 1] Into my garden: I have gathered My Myrrh together with my spices-sweet, My honey-combe did with my honey eat, I drunke my wine, with my milke: friends eate yee, Drinke, O beloved, and drinke-plenteously.

I am asleepe, and yet my heart waketh: [unspec 2] The voice of my Beloved that knocketh: Open thou unto me my sister deere, My love, my dove, my perfect-one sincere: For my head is with dew replenished, My locks, with drops that from the night proceed. I dofft my coat, how shall it on againe? [unspec 3] I washt my feete, how shall I them distaine?

Put in his hand by'th hole did my beloved: [unspec 4] And for him were my bowels troublous-moved. To open to my Loved, I rose-up: [unspec 5] And my hands myrrh, my fingers eke did drop Passing-sweet myrrh, the locke handles upon.

Open I did to my beloved-one, [unspec 6] And my beloved had himselfe drawn-backe, Was past: my soule went-forth for that he spake: I did him seeke, and yet I found him not, I called him, yet I no answere-got. The Watchmen that did goe the city round, [unspec 7]

Did finde me; they did smite me, did me wound: The keepers that upon the walles did watch, They from on me my veile away did catch. O ye the daughters of Ierusalem, I you adjuring charge if ye finde him [unspec 8] That my Beloved is, what shall yee say To him? that I for love languish away.

What is thy Lief more then another Lief, O thou that hast mong women beauty chiefe? [unspec 9] Thy Lief then other Liefs what is he more, That thou adjuring chargest us so sore? My welbeloved white and red appears; [unspec 10] Above ten-thousand he the banner bears. His head, is fine gold solid-gold-of-Fess: [unspec 11] His lockes are curl'd, blacke as a Raven is. His eyes, as doves, the streames of water by: [unspec 12] Washing in milke, sitting in plenity. His cheekes, as bed of spice flowers sweetly-smelling. [unspec 13] [unspec 14] His lips, like Lilies, passing myrrh distilling. His hands gold rings, fild with the Chrysolite: His bowels yv'rie bright with Saphirs dight. His legs like Marble pillars, that have hold, [unspec 15] Firmly on sockets of fine-solid gold, His sight as Lebanon, choise as Ceders. His palate, sweets; and he is all desires: [unspec 16]

This is my welbeloved and this same My friend, O daughters of Ierusalem.

Annotations.

IAm come] or, I have come: but the time passed, is [unspec 1] often used for the present. Here Christ answe∣reth to the prayer of the Spouse, being ready to ful∣fill the desire of them that feare him, Psal. 145. 19 God is said to Come unto men, when he manifesteth his presence by his workes, either of mercy or judge∣ment, Exod. 3. 7. 8. Gen. 11. 5. 7. Here he commeth to the garden of his Church with grace, acceptati∣on, com••ort and blessing, to keepe a spirituall ban∣q••et there: as he promised, In every place where I shall make the memoriall of my name, I will come unto thee, and I will blesse thee, Exod. 20. 24. My sister, spouse] see the notes, on chap. 1. 4. vers. 8. 9. Myrrh with my spice] that is, with my other spices or aromaticall-fruits: for myrrh was one of the chiefe spices, used in composition of sweet ointments, Exod. 30. 23. with such ointments they anointed them and their friends at feasts, see the annotations on ch. 1. 3. I have eaten] or, I doe eat, for the words following shew this to bee spoken as at a banquet. my honey-combo] as the word and doctrine of Christ is likened to honey and the honey combe, to wine and milke, Psalme 19. 11. and 119. 103. Esa. 55. 1. 1 Pet. 2. 2. because it is sweet, com∣fortable and wholesome to nourish the soule, as these things doe the body: so here the manifold fruits and graces which that word, by the Spirit, bringeth forth in Christians, are likened also to such things: whereof Christ is said to eat, that is, graciously to accept, and delight in them. On the contrary, the evill fruits of sinners, are likened to grapes of gall, and their wine, to the poyson of dra∣gons, Deuteronomie 32. 32. 33. eate O friends,] or, O neighbours. Christ speaketh, as at a feast, chearing up his friends, as partakers with him of his graces, and comforts aforesaid. They that doe his commandements, are his friends, Ioh. 15. 14. (as A∣braham is called the friend of God, Esa. 41. 8. Iam. 2. 23.) and these desire and delight to be partakers of the fruits of the saints, and rejoyce in their obe∣dience; Phil. 1. 9. 10. 11. and 41. 17. 18. •• Ioh. v. 4. 3 Ioh. v. 3. 4. The Angels also are made joyfull, at the conversion, sanctitie and salvation of sinners by Christ, Luk. 15. 7. 10. and 2. 13. 14. The Chal∣dee expoundeth this of Gods acceptation of his churches service under the Law, thus: The holy and blessed (God) said to his people the house of Israel: I am come to the house of my sanctuarie, which thou buil∣dest for me, my sister O congregation of Israel, which art likened to an honest spouse, and have caused my di∣vine presence to dwell in the midst of thee: I accept thy incense of spices, which thou madest for my name

I have sent fire from heaven, and it hath eaten the Burnt-offrings, and sacrifice of Peace-offrings: accep∣ted with favour before me, is the drinke-offring of red wine and of white wine which the Priests have poured out upon mine Altar. Now come yee Priests that love my precepts, eat that which is left of the oblations, and delight your selves in the good that is prepared for you. drinke abundantly O beloved] or; be drunken, (that is, be plenteously-filled) with loves. By Be∣loved, he meaneth his friends aforesaid: or by loves (for so the word may be interpreted) hee meaneth the fruits of love, which his Spouse had brought forth unto him; which loves, hee said, were much better then wine, c. 4. 10. In Esa. 25. 6. it is prophesied how the Lord of hosts would make (in the moun∣taine of his church) unto all people, a feast of fat things, a feast of wine on the Lees, &c.

Vers. 2. I sleepe] or, I sleeping, and my heart waking. [unspec 2] The Spouse of Christ here telleth of a new and greater trouble that befell her, through her owne negligence; and how shee got out thereof. In chap. 3. she had a much like tentation, but not so heavy as this: for there shee slept not; but upon her bed, in the nights, sought her beloved; here she sleepeth, her beloved seeketh her, knocketh, provoketh, but shee maketh excuses for a while. There the watchmen though they tell her noti∣dings of her beloved, yet they doe her no farther har〈…〉〈…〉e: here, they smite, wound, and unveile her. There, she soone findeth him, after shee was past the watchmen: here, she findeth him not so soone, but languisheth with love, and complaineth to her friends, who (upon report of his praises) doe helpe to seeke him with her. Sleepe is the rest or ceasing of the creature, from use of the outward senses, and from action: It is caused by va∣pour in the head, that arise from meat, drinke, &c. which stop the passages of the spirits, and binde the senses. This sleepe, as it is a refreshing, is sometime used in a good sense, for the repose and rest that the faithfull have in God; Psalme 3. 5. and 4. 8. Prov. 3. 24. But more often it signifieth the neglect of holy duties, and a sinfull kinde of life, Esa. 56. 10. Rom. 13. 11. 1 Thes. 5. 6. 7. and this sleepe is caused sometimes through sorrow, Luke 22. 45. sometime through wearinesse, Esa. 5. 27. sometime through sloathfulnesse, and then it causeth spirituall beggery, Prov. 19. 15. and 20. 13. The Spouse here, having eaten and drunke largely of the bl••ssings of Christ, beginneth to remit her zeale, and neglect the workes of faith and love, wanting the presence of her beloved, and being pressed with the remnants of the flesh, so shee gave place to ca••••all case and security. Occasioned fur∣ther hereunto by the time, the night; and by the wether which was rainy: that is, by ignorance and errour prevailing, and by the opposition and per∣secution of enemies. and my heare ••aketh] or, but my heart watcheth, or is awake. The heart meaneth the inner man, the spirit, or man as he is regenerate, opposed to the flesh or outward man, Rom. 2. 28. 29. and the flesh and spirit (even in Gods children) doe lust one against another, that wee cannot doe the things that we would, Galat. 5. 17. and when the spirit is willing (to watch, pray, &c.) the flesh is weake, Mat. 26. 41. Whereas therfore her heart waked while she slept, it signified that shee gave not her selfe wholly to this negligence, but as the wise virgins had their lamps burning whiles all slumbred and slept, when the lamps of the foo∣lish were gone out, Mat. 25. 4. 5. 8. so shee now had given her selfe to fleshly case, but had her heart and spirit otherwise disposed. For when the whole man addicteth it selfe to any thing, the heart also is adjoyned; as Solomon saith, I compassed about, I and my heart, to search and to seeke out wisedome; Ec∣cles. 7. 25. that knocketh] or, that beateth, to wit, at the doore. Shee telleth the love and care of her beloved, who would not let her rest in the bed of worldly ease, but exciteth her to holy duties, by receiving him & the spirit of his grace. Christs voice is uttered by preaching of his Gospell, cal∣ling to repentance, faith and obedience, Hebr. 3. 7. 8. 15. and 4. 2. His knocking, signifieth a more earnest provocation and desire to be let in, Matth. 7. 7. Luke 13. 25. and it may imply his chastise∣ments also whereby hee would call her ••o repen∣tance; as hee saith to the Church in Laodicca, (when it was fallen to bee neither cold nor hot.) As many as I love I rebuke and chasten, be zealous therefore and repent. Behold, I stand at the doore, and knocke; Revel. 3. 19. 20. open to me] God ope∣neth doores to us, when hee bestoweth his blessings on us, Psal. 78. 23. 24. Esa. 45. 1. 2. 3. and spiritual∣ly, when he giveth grace to utter his word, and to beleeve the same, Col. 4. 3. Act. 14. 27. So wee o∣pen the doore unto him, when wee give him en∣trance into our hearts, he calling upon us by his word and workes; when we repent, beleeve, and accept Christ with his graces, &c. Rev. 3. 20. my sister, my love, &c.] these titles given unto the Church, even in her infirmity, shew what affection he bare unto her, and how he esteemed of her not∣withstanding her sinnes; which he imputeth not, but looketh upon her graces which he had endu∣ed her with, as if she were perfect & vndefiled. filled with dew] or, full of d••w. This head of Christ (which in verse 11. is l••••ened to most fine gold,) here filled with dew, seemeth to meane his manifold troubles which he suffered for her sake, not onely in his owne person, while he was on earth, but in his Servants and Ministers, who are often troubled on every side, perplexed persecuted, cast downe, alwaies bearing about in the body, the dying of the Lord Iesus, &c, 2 Cor. 4. 8. 9. 10. Thus Christ commeth in the darke night of affliction to awake her, and to com∣municate himselfe and his graces with her. For a man to be wet with the dew of heaven, is a signe of misery, Dan. 4. 25. so is raine where there is no co∣vert, Esa. 4. 6. and drops (or droppings) likewise sig∣nifie troubles, Amos 6. 11. But dew and raine upon the land maketh it fruitfull: so is Christ by his do∣ctrine to his Church, Psal. 72. 6. Hos. 14. 5. Deut. 32. 2. And in this sense some take it here, as if Christ came unto her full of the dew of blessings to inrich her. The Chaldee paraphrast applieth this verse to the Iewes captivity, and Gods calling them to repentance, thus: After all these words,

the people of the house of Israel sinned; and he delive∣red them into the hand of Nebuchadnezar King of Babylon, who led them into captivity: and in the cap∣tivity they were like to a man asleepe, that cannot wake out of his sleepe. And the voice of the Holy Ghost ad∣monished them by the hand of the Prophets, and stirred them up from the sleepe of their heart. The Lord of all the world spake, and thus he said; Turne by repen∣tance, open thy mouth, and make request, and laud me, my sister, my love, the congregation of Israel, which art like a dove in perfection of thy workes: for the haire of my head is filled with thy teares, as a man whose haire of his head is wet with the dew of heaven; and my hairy lockes are filled with the drops of thine eyes, as a man whose hairy lockes are full with the drops of raine that descend in the night.

Vers. 3. how shall I put it on?] that is, I cannot put [unspec 3] it on, without trouble and reluctation of my flesh. The like phrase God used in Hos. 11. 8. How shall I give thee up, Ephraim, &c. how shall I make thee as Admah? &c. that is, I cannot utterly destroy thee, as I did those Cities, such is my compassion towards thee. The Spouse here telleth her an∣swer to Christ how she made excuses and delayes, and that she could not presently admit him: as the friend answereth (in Luke 11. 7.) Trouble mee not, the doore is now shut, and my children are with mee in bed: I cannot rise and give thee. The keeping on of clothes, is a signe of care and watchfulnesse, Neh. 4. 23. so shee now (in the absence of her Lord) should have had her loynes girded about, her light burning, her selfe waiting for his returne; that when he came and knocked, she might open to him immediately, Luke 12. 35. 36. But she had not onely ungirded, but put off her coat, and washed her feet, so composing her selfe to a setled rest in her bed; and in stead of watching, sleepeth; in stead opening the doore, driveth him away through her neglect and sloath. washed my feet] another signe that shee had betaken her selfe to rest: for in those hot countries (where usually they went bare footed) they washed their feet from soile and sweat after travell: which she now having done, could not (as shee pretended) without fouling them a∣gaine, open to her beloved. Such worthlesse ex∣cuses doth our flesh alledge; the time is unseaso∣nable, the night is cold and dampe, the weather wee, we cannot arise to intertaine Christ, without trouble and detriment. So the people that dwelt in their sieled houses, said, the time is not come that the Lords house should be built, Agg. 1. 4. 2. The sloth∣full saith, A Lyon is in the way, a Lyon is in the streets, Prov. 26. 3. and The sluggard will not plow, by reason of the cold, Prov. 20. 4. The Chaldee here paraphraseth thus, The Congregation of Israel, answe∣red before the Prophets; Loe now I have put off from me the yoake of his precepts, and have served the erro∣neous idols of the peoples: and how can I have the face to turne againe unto him? The Lord of the world an∣swered them by the hand of the Prophets; And I also, Loe now I have taken away my divine-presence from mids of thee; and how shall I returne? And thou hast done evill workes, and I have sanctified my feet from thy uncleannesse; and how shall I defile them in the mids of thee, by thy evill workes?

Vers. 4. put in] Hebr. sent his hand, or, put it forth. [unspec 4] by the hole] or, from the hole, to weet, of the doore, where he knocked; which some understand to be a withdrawing of the hand as purposing to leave off his calling of her: but the Greeke transla∣teth by the hole; and the putting forth of the hand usually meaneth the enterprising of a work, rather then the leaving of it off, as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following, that her bowels were moved, that she rose up, &c. seeme to confirme this. And an hole is a meane either to looke in, or to put in the hand, or to make a wider entrance, Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth, that though the doore was shut against him, that her Beloved could not enter; and though his voice (by the outward Ministery of his word, could not cause her to ari••••; yet hee put forth his hand (by the inward working of his Spirit) and wrought more effectually in her. For, as the finger of God (in Luke ••1. 20.) meaneth the Spirit of God. Mat. 12. 28. so doth his hand. Wherefore the disciples out∣wardly preaching the word; it is said, the hand of the Lord was with them, and a great number beleeved, and turned to the Lord, Acts 11 19. 21. my bowels made a troubled noise] or, my bowels sounded, rum∣bled. Hereby she signifieth her disquietnesse, hear∣ty sorrow, and repentance, for her Beloved, who had suffered so many things for her sake, & whom she had so neglected and put from her, when hee desired to come in. So the Prophet (to shew his sorrow for Moabs calamity) saith, My bowels shall sound (or make-a-noise) like an harpe for Moab, Esay 16. 11. and for the Iewes another saith, My bow∣els, my bowels, I am pained at my very heart; my heart maketh-a-noise (or a troubled sound) I cannot hold my peace, I••r. 4. 19. Yea God himselfe, in commisera∣tion of Ephraims misery, saith, My bowels sound (or make-a-troubled noise) for him, I will surely have mercy on him, saith the Lord, Ier. 31. 20. So here the Spouse, by the sounding of her bowels, sheweth the griefe of her heart, which is one (and the chiefest) of the bowels, as is after noted on v. 14.

Vers. 5. I rose up] or, I my selfe rose up. Vnto her [unspec 5] inward griefe, she addeth outward acts of amend∣ment, (fruits meet for repentance) rising, opening, seeking, calling for her Beloved now departed from her doore, through her former negligence. dropped myrrh] that is, oile of myrrh. pas∣sing myrrh] that is, pure myrrh, which is of bitter taste, and sweet smelling savour: or currant myrrh, such as passeth from one to another, vendible to merchants because it is good: as passing money is currant money with Merchants, Gen. 23. 16. Passing myrrh dropping from Christs lips, (Song. 5. 13.) signifieth the sweet odour of his doctrine; so the like here dropping from the hands and fingers of his Spouse, seeemeth to denote the sweet odour of her workes; that her godly sorrow, with faith and love unfaigned, might bee acceptable to her beloved, and of sweet smell in his nostrils. In those countries, women (before they were

brought to Kings) were purified with oile of myrrh, and sweet odours, Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh, &c. Psalme 45. 9, here her hands, that is, her actions are anoin∣ted with oile of myrrh, that is, the grace of Gods Spirit, as the holy oile in the Sanctuarie (figuring grace) was made of pure myrrh, and other chiefe spices, Exod. 30. 23. &c. Otherwise we may under∣stand it of the grace of Christ, which hee left be∣hinde him as a sweet odour to allure her, when he put in his hand at the hole of the doore; which he perceived now when she was risen from her bed of carnall security. handles of the locke] these handles (or hands) of the locke, were those that kept out Christ from entring; which now she anointeth with oile of myrrh, that her heart being ointed and suppled with grace, all bars and lets being re∣moved, he might freely enter to reape the fruit of his owne grace in her.

Vers. 6. I opened] or, I my selfe opened: this noteth [unspec 6] a further degree of grace in her, who after she had risen, openeth the doore, (putting away all excu∣ses, delayes, hinderances, admitting the word and worke of Christ into her heart,) that the King of glory might come in. withdrawne him-selfe] or, turned-away. was passed-away] This doubling of the complaint for his departure, shew∣eth her passion and griefe, in that she injoyed not his presence and favour, as in time past. But the narration telleth how even the righteous are (for their sinnes) recompenced in the earth, and scarcely saved; Prov. 11. 31. 1 Pet. 4. 18. if wee refuse the grace of God profered, hee will hide his face from us, Mich. 3. 4. Hos. 5. 15. my soule went forth] or, was gone, departed; that is, failed, fainted. I was even a dead woman, through feare and griefe: for death is the departing of the soule from the body, Genes. 35. 18. and as the heart is said to goe-forth when men are astonished with feare, or the like passions, Gen. 42. 28. so here the soule is said to goe-forth for like cause. because of his speech] for his words, which he had used, when so lovingly he intreateth me, in verse 2. The word spoken doth not alwaies presently take effect in the hearers; but after, when they fall into tentation, the Spi∣rit of God often bringeth things to their remem∣brance, that they doe better understand and make use of that they heard; Ioh. 14 26. Matth. 26. 75. he answered me not] This is one of the greatest tentations, that God seemeth not to heare the prayers of his people, though they call day and night, Psal. 22. 3. he shutteth out their prayer, Lam. 3. 8. But here the spouse hath measure for measure; because he called and she would not obey, shee also calleth and hath no answer. Howbeit his eare is not heavy, that it cannot heare: but (as it is written) Your iniquities have separated betweene you and your God: and your sins have hid his face from you, that hee will not heare; Esa. 59. 1. 2. The Hebrewes (in their Chaldee paraphrase) apply the affliction here pro∣phesied of, to the sins and captivity of Israel, menti∣oned in 1 Chro. 5. 25. 26. 2 King. 17. 6. at what time, though the Priests (as they say) offred oblations, and burnt incense, yet were they not accepted.

Vers. 7. The Watchmen] or, keepers, that keepe [unspec 7] watch and ward in the City by night: meaning the officers of the Church; see before on chap. 3. 3. found me] By this it appeareth, that she went not only to the doore of her house to seeke Christ, but did goe about the city, in the streets, &c. as before in chap. 2. 3. they smote me] smiting is not one∣ly with the hand, or other like instrument, but with the tongue, as in Ier. 18. 18. Come and let us smite him with the tongue: and generally to smite, is to afflict by what meanes soever, Esa. 53. 4. Psal. 69. 27. Here the Watchmen are more injurious then before in chap. 3. neither inquireth shee of these for her Beloved; but being by them found, out of the common course, is smitten and wounded as an evill doer, judged as a dishonest woman, whose feet would not abide in her house, no not by night, is rebuked, censured, &c. woun∣ded me] drew blood of me, for it is a further degree of hurt then smiting, 1 King. 20. 37. Exod. 21. 25. So the husbandmen wounded the Lords se••vant, Luk. 20. 17. watchmen of the walles] watch-men in the citie are to looke that order and peace be kept of those that are within; watchmen on the walles, are to looke to enemies without, that they breake not in, and to warne the citie if ••••••s ap∣proach: so these were other then the former, from whom she escaping with stripes and wounds, pas∣seth from the streetes to the walles to seek Christ, but is there as evill intreated. These are in name the Ministers of Christ, supplying the place of such as are mentioned in Esa. 62. 6. but of another kind, not making mention of the Lord, but persecuting those that seeke him. tooke my veile] or, my scarfe; it hath the name in the originall, of sprea∣ding, as being spred over her head to cover her. Such veiles were worne of women, partly for or∣nament, as appeareth by Esa. 3. 23. partly for mode∣sty, and in signe of subjection to men, especially their husbands, 1 Corinth. 11. 6. 7. 10. and an husband is to the wife a covering of the eyes, Genes. 20. 16. The taking away therefore of her veile, seemeth to be a note of infamie, disloyaltie or dis∣honesty imputed unto her as of idolatrie, heresie, schisme and the like; so she was spoiled of her good name and reputation, and counted among the light and lewd women. For it appeareth by Ezek. 23. 25. 26. that they used to intreat dishonest wo∣men so; disfiguring their faces, stripping them out of their clothes, and taking away their faire jewels.

Vers. 8. I adjure you] I charge you by oath; Here the [unspec 8] spouse (having with much adoe escaped from the watchmen) meeteth with her friends the daughters of Ierusalem; of whom, see the notes on Song 2. 7. and 1. 5. where also shee adjured them, upon other weightie cause. what shall yee tell him?] this is an earnest and passionate kinde of speech, shewing her great affection; and and stirring up their care and diligence; that if they who had not for the present the knowledge of Christ by his graces clearely manifested unto them, (as appeareth by their answer in v. 9. &c. 6. v. 1.) should finde him by being made partakers of his mercy through the revelation of his Gospell,

(as in Rom. 10. 20.) then they should tell (or shew) unto him in their prayers, the state of this his affli∣cted Spouse. sicke of love] in Greeke, wounded with love: languishing with desire of his mercy, of the forgivenesse of my sins, of reconciliation, &c. See the notes on chap. 2. verse 5.

Vers. 9. more then another beloved] when God [unspec 9] and Christ is preached, the wicked take occasion to mention and magnifie other false gods, and er∣roneous services, Esa. 36. 18. 20. Act. 19. 26. 28. but they that belong to the heavenly Ierusalem, desire to be informed further in the truth, and to know the difference betweene true and false Christs, worships, ordinances, &c. as these here, and so in Act. 17. 18. 19. 34. &c. 28. 22. 23. 24. fairest among women] See chap. 1. 8. Here the Spouse of Christ, though in her sorrowes and miseries, though persecuted and abused by wicked watch-men, though in the darke night of tribulation; is notwithstanding discerned and professed to bee faire and glorious; by such as belong unto Christ, Heb. 11. 24.—26. 1 Thes. 1. 5. 6.

Vers. 10. White and ruddy] She describeth Christ [unspec 10] unto them in his beauty, to stirre up both her own and their affections, and to draw them after him. For as the outward shew of idolaters, allureth the unwise to affect and follow them, Ezek. 23. 5. 6. 12. 14. 15. 16. so the true knowledge of Christ with his graces, draweth the elect to seek and embrace him; Act. 2. 22. 37. 41. and 3. 12. 13. &c. and 4. 4. and 17. 11. 12. and by the Gospell preached, Christ with his sufferings is evidently set forth, Gal. 3. 1. Here as a goodly yong man, hee is as in an image pourtrayed by his visible qualities, his colours; and by the parts of his body White and red, as they shew the best temperature of man, so here they may signifie in Christ, First, his Godhead & Manhood: for God in vision hath appeared all white as snow, and as pure wooll, Dan. 7. 9. and Christ in his glory had his face shining as the Sun, and his raiment white as the light, Matth. 17. 2. and in him dwelleth all the fulnesse of the Godhead bodily, Colos. 2. 9. Man had his name Adam, of Adamah the red mould of the earth out of which he was taken, Genes. 2. 7. and Christ (who here is Adom red) is the last Adam, 1 Cor. 15. 45. and was partaker with his children of flesh and blood, Heb. 2. 14. Secondly, white deno∣teth his innocency in himselfe, without spot of sin: red, his sinfull case by imputation, for God made him, who knew no sin, to be sin for us, that we might be made the righteousnesse of God in him, 2 Cor. 5. 21. and so these two colours are used to signifie sinful∣nesse and innocencie, Esa. 1. 18. And consequently red betokeneth his sufferings to the shedding of his blood; as white doth his victorie, peace, joy and comfort in God, Rev. 7. 9. 13.—17. Eccles. 9. 8. And in respect of his administration, white setteth forth his grace and mercy to repentant and beleeving sinners, whom he justifieth, sanctifieth and will bring into glory; who therefore are said to be clo∣thed in bysse white and cleane, which is the righte∣ousnesse of the Saints, Revelation 19. 8. 14. and red, his justice in punishing and doing vengeance on his enemies, in token whereof his garments are said to be red, dyed and dipt in blood; Esa. 63. 1. 2. 3. Revel. 19. 13. having the banner, above tenne thousand] or, having banners, of tenne-thousand: Hebr. bannered, above (or of, or with) tenne-thou∣sand. Meaning either that he was the chiefest, va∣liantest and most excellent of all: or, that hee had many banners and companies of warriers with him. In the first sense the Greeke interpreteth it, the chosen (or choisest) of tenne thousands: in the latter, the Chaldee Paraphrast, and other He∣brew expositors apply it to the tenne-thousands of Angels that minister before him, (as in Daniel 7. 10.) The banner (or standerd) is a warlike signe; and he that beareth it, is of the chiefest; and by it, other warriers doe encampe, as appeareth in the armies of Israel, Number: 2. And there Iudah was chiefe standerd-bearer, and had under his banner the greatest number of warriours: so here Christ (the Lion of the Tribe of Iudah, Re∣velation 5. 5.) is chiefe among many, yea a∣bove all; for hee standeth for an ensigne of the people, Esay 11. 10. (that is, ruleth over the Gen∣tiles, Romans 15. 12.) and unto him both the Angels doe minister, and worship him, Matth. 4. 11. Heb. 1. 6. and many tenne thousands of people doe beleeve in him, Act 21. 20. Rev. 7. 9. and (in his warres against his enemies) as armies in heave•• doe follow him, Rev. 19. 11. 14.

Vers. 11. the fine gold, the solid gold] understand [unspec 11] fine gold and solid gold, for this word and, is sometime not expressed in the Hebrew, though it be meant; as is noted on Exodus 22. 30. Deuteronomie 24. 17. Two names of the best gold are here joyned; Cethem, and Paz (or Phaz;) the first is fine, nota∣ble and shining; the latter, solid, strong, and fast gold, or Fesse gold: (according to the Hebrew name.) Fine-gold is in Arabik called Fes; and the land of Fesse seemeth to be so named of such gold there. Both these together, set forth the glo∣ry of Christs head here: which being taken either properly, or figuratively for the crown or ornament of the head; (as by the feet are implyed the shooes on the feet, Deut. 8. 4. 29. 5.) seemeth to denote his head∣ship, dignity or regiment; that his Kingdome is most glorious (like fine splendent gold,) because it is spirituall and heavenly; and most firme and durable (like pure solid gold) because it is eternall: Ioh. 18. 36. 37. Luke 17. 20. 21 Dan. 7. 13. 14. For the Spouse calleth her Beloved King, in Song 1. 4. and David praising God, saith, thou hast set on his head, a crowne of fine gold, Ps. 21. 4. And as Christ is here described, so is he in the administration and government of his Church: that when his King∣dome is powerfull and glorious, and of large ex∣tent, it is like a golden head, as in Dan. 2. 37. 38. and when it is administred according to his lawes and judgements, (which are more to be desired then much fine solid gold, Psal. 19. 11.) then is the street of Ierusalem (the Law wherein men walke,) pure gold, as in Revel. 21. 21. Hereby also his rich grace and bountifulnesse unto men, may bee implyed. his lockes] his hayrie-lockes, of which before hee complaineth in verse 2. that they were filled with drops of the night, curled]

or, heapes, that is, are like heapes, curled and bushy. blacke] in Revel. 1. 14. Christ appeared as an Ancient, with his hayres white as wooll; here hee is described as a goodly young man, with curled locks, black as a raven: that white color shewed him to be the Ancient of daies, Dan. 7. 9. full of gravity, wisedome, justice, &c. but blacke and curled locks, as they are signes of heat and strength in nature, so here they seeme to denote strength and vigour spi∣rituall, as also the hidden mysterie of his connsels, thoughts and purposes unsearchable. According to the varietie of times, causes, and administrations, so things are spoken diversly of God and of Christ: as in 1 Tim, 6. 16. he dwelleth in the light which none can approach unto; in 2 Chro. 6. 1. he dwelleth in the thicke darkenesse: his administration of mercy by the preaching of the Gospell is signified by a white horse, his judgement by a blacke horse, Revel. 6. 2. 5. And if we referre this here to Christs administra∣tion, it may denote both his counsels unsearchable of any, and in speciall his judgements decreed for his enemies.

Vers. 12. as doves] in Revelalion 1. 14. his eyes [unspec 12] are as aflame of fire, and in Daniel 10. 6. as lamps of fire; to search and try all mens wayes, and to set mens secret sinnes to the light of his countenance, Ieremie 16. 17. Psalme 90. 8. and 11. 4. here, he hath doves eyes, to shew that hee is of purer eyes then to behold evill, and cannot looke on iniquity, Habak. 1. 13. that hee graciously behol∣deth his people with mercy, and commiseration of their misery, Deut. 11. 12. Psal. 34. 16. and 33. 18. 19. and that he faithfully looketh to his covenant with his people; as the Spouse for her faith and loyaltie is said also to have doves eyes, Song 1. 15. & 4. 1. by streams] or, by currents (rivers) of water that run violently: such waters are pure and cleare, where doves delight to be, washing] to weet, themselves; which the Greeke translateth washed in milke. As doves washing themselves in milke white water are cleansed from dust and soile: so the eyes of Christ are pure and cleane, beholding his peo∣ple in grace. sitting in fulnesse] if the simili∣tude of waters be continued; then it meaneth full channels of water, by which doves delight to sit: or, if of the doves, it may be understood of sitting in their lockers, and so applyed to the eyes in the holes of the head with fit and due proportion, nei∣ther sunke in; nor starting out; but as the precious filling stones, Exod. 25. 7. were embossed and fitly set in the hollow places of the golden Ephod: so were these pure and gracious eyes, in the head of Christ.

Vers. 13. bed of spice] meaning a garden-bed, [unspec 13] wherein spice aromaticall is set; as after in Song 6. 2. flowers] or, growne plants, so named of be∣ing growne great: the word also may bee transla∣ted towers, which have their names of greatnesse. The cheekes (which are both sides of the face) are likened here to a garden bed of sweet spice; not barren or faded, but sprouting and growne up to blade and flowre of sweet odours; whereby the beard also that groweth out of the cheeks or jawes, (Esa. 50. 6.) may be meant. These cheeks of Christ thus adorned, signifie his manlinesse and co〈…〉〈…〉eline: to all that by faith behold him, and the sweetn〈…〉〈…〉 of the graces that flow from his heavenly counte∣nance; whiles being as a man growne up to yeeres of discretion, he administreth all things discreetly, justly and comfortably to his people. The He∣brewes in the Chaldee paraphrase on this booke, understand by the head, the Law of God, which is to be desired more then gold: by the lockes of haire, the interpretation of the words therein heaped toge∣ther, which are blacke to those that keep them not: by the eyes, his providence to behold and blesse his people, by means of Counsellors, Teachers, Iudges, &c. by the cheekes, the two tables of stone, written with lines as with rewes of a garden of spices; and yeelding acute and sweete senses. passing myrrh] that is, oile of myrrh of sweet savour, which passeth currant and is vendible among merchants, (as be∣fore in verse 5.) This signifieth that grace, (or words of grace, Luk. 4. 22.) which was powred out in the lips of Christ, Psal. 45. 3. which set forth by similitude of the pleasant lilie, and sweet my••rh-oile, doe note out the comfort and sweetnesse of the Gospell, in the hearts of them that beleeve.

Vers. 14. The Chrysolite] in Hebrew Th〈…〉〈…〉; [unspec 14] it is a precious stone of a golden sea-green colour: see Exod. 28. 20. These hands of Christ, likened un∣to, or adorned with gold rings, whose hollow place of foyle is set and filled with the Chrysolite, signi∣fie his precious, pure and glorious workes; accepta∣ble and honourable before God and men. his bowels] that is, his breast and belly, for in them the bowels are contained, as the heart, liver, &c. but he nameth bowels, to denote his inward affections outwardly manifested. So the heart is said to bee a∣mong the bowels, in Psal. 22. 15. and the liver is joy∣ned therewith in Lam. 2. 11. where also the bowels are in Greeke translated the heart. See before, on verse 4. bright yvorie] Hebr. brightnesse of yvo∣rie; meaning, most bright, polished, faire and glo∣rious. overlaid] or, which is covered, and so a∣dorned with Saphirs: for in Gen. 38. 14. this word is used for covered, where the Greek and Chaldee ex∣pound it adorned. These bowels of Christ like bur∣nisht yvorie decked with Saphirs (which are preci∣ous stones of a sea blew, or heavenly colour) signi∣fie his hearty and heavenly affections, love, mercy, commiseration, &c. towards God, his Law, and his people; as he saith (in Psal. 40. 9.) thy Law is within my bowels; and bowels are inward-affections, in 2 Cor. 7. 15. and joyned with mercies, in Phil. 2. 1. and u∣sed for tender-mercy, in Luk. 1. 78. and Pauls great longing after the Saints, is said to be in the bowels of Iesus Christ, Phil. 1. 8. The Chaldee Paraphrast ap∣plyeth these to the body of the Church of Is••ael, the twelve Tribes, who shined (as hee saith) like lampes, were polished in their workes like Ele∣phants tooth (or yvorie,) and shone like Saphi••s.

Vers. 15. His legges piliars of marble] under the [unspec 15] name legges, the thighes also are comprehended, and all down to the feet: which are the instruments to beare, sustaine and remove the body from place to place: so the legges of a man, and the strength of an horse are mentioned (in Psal. 147. 10.) to signifie

mans might and swiftnesse. And as yron legs de∣noted a strong Kingdome, Daniel 2. 33. 40. so the strength of Christ in his wayes and government, is resembled by marble-pillars, and the uprightnesse and purity thereof, by the colour of white-marble, or alabaster. founded] or grounded, set fast as on a foundation. sockets of solid gold] that is, Christs feet, on which his legges are set, (as pillars on their sockets to sustaine and stay them up,) are of solid gold, firme and stable, pure and glorious: so that his way is perfect, his ancles slip not, 2 Sam. 22. 33. 37. his fo••t standeth in righteousnesse, Psal. 26. 12. he walketh safely in his way, and his foot stumbleth not, Prov. 3. 23. with these feet in justice he trea∣deth downe his enemies, Psalme 110. 1. Esay 26 6 2 Sam. 22. 39. 43. but bringeth good tidings of peace to his people, Nahum. 1. 15. that all they are blessed which trust in him, Psal. 2. 12. whereas confidence in an unfaithfull man in the day of trouble, is like a f••ot out of joint, Prov. 25. 19. his counte∣nance] or, his sight, appearance, forme; that is, his personage: for this word meaneth not his face on∣ly, but his whole person: to see to he is like Lebanon, goodly, great, high, glorious. So in 2 Sam. 23. 21 a man of countenance, (that is a goodly personable man) is by another Prophet called a man of mea∣sure, (that is of great and goodly stature,) 1 Chron. 11. 23. Lebanon] a goodly mountaine in the North part of the land of Canaan, see Song. 4. 8. As Christs large, glorious, and everlasting King∣dome was signified by a stone, that became a great mountaine, and filled the whole earth, Dan. 2. 35. 44. and other kingdomes also are figured by moun∣taines, Ier. 51. 25. so the largenesse, eminency and glory of Christ in his Kingdome, is here resembled by mount Lebanon. choice] that is, goodly, ex∣cellent, for things that excell are chosen before o∣ther: and these words choice and good (or goodly) are joyned together in the praise of men (as in 1 Sam. 9. 2.) or of trees, Ezek. 31. 16. and choice Cedars are mentioned in Ier. 22. 7. so here, Christ is choice as the Cedars, meaning, goodly, excellent, flourishing and continuing in vigour: the just man groweth as a Cedar in Lebanon, Psal. 92. 13.

Vers. 16. his palate] or, the roofe of his mouth 〈◊〉〈◊〉 [unspec 16] which (as the tongue and lips) is the instrument of speaking; and so figuratively used for speech or words, Prov. 5. 3. sweetnesses] or, sweets, sweet things: which properly is meant of sweet meates and drinkes, as in Nehem. 8. 10. Prov. 24 13. but applyed to the words of God, which are sweet to the soule, as honey, or other sweets to the taste, Psalme 19. 10. and 119. 103. Here the palat (or mouth) of Christ being likened to sweet things, sig∣nifieth his words, doctrines, promises, comfo••ts proceeding from his spirit, and being plainly and powerfully uttered, to bee pleasant, wholesome, comfortable to the soules of such as doe discerne and beleeve them; as the Spouse before said, his fruit was sweet unto her palat (or taste) Song. 2. 3. So the Wisedome of God saith, (in Prov. 8. 7.) my palate (that is, my mouth) shall speake the truth. And the Chaldee here paraphraseth, The words of his pa∣late are sweet as honey. he is altogether] or, all (e∣very whit) of him is desires; that is, much to be de∣sired, he is wholly amiable: which the Chaldee expoundeth, all his commandements are to bee desi∣red. Thus Christ is both generally and in parti∣culars commended and magnified, by the tongue of his Spouse unto the daughters of Ierusalem (as by the tongue of Paul he was crucified among the Galathians, Gal. 3. 〈◊〉〈◊〉. when his sufferings were de∣clared.) But as he is the power of God, and the wise∣dome of God, unto them which are called, when to o∣thers he is a stumbling blocke, and foolishnesse, 1 Cor. 1. 23. 24. so here he is to his Spouse and her friends glorious and beautifull; but to the world hee is base and ignominious; a worme and not a man, the reproch of men, and contemned of the people: Psal. 22. 7 his visage marred more then any man, and his forme, more then the sonnes of men: growing up as a root out of a dry ground: having no forme nor comelinesse; no beauty that wee should desire him, Esay 52. 14. and 53. 2.

CHAPTER VI.

VVHither is thy beloved gone, O thou fairest among Wo∣men: [unspec 1] whither is thy beloved turned-aside, that wee may seeke him with thee.

My beloved, is gone-downe to his [unspec 2] garden to the beds of spice: to feed in the gardens, and to gather Li∣lies. I am my beloveds, and my be∣loved [unspec 3] is mine: he feedeth among the Lilies.

Thou art faire ô my Love, as Tir∣zah, comely, as Ierusalem: terrible, as [unspec 4] armies with banners. Turne-about thine eyes, over-against me: for they, [unspec 5]

have lifted mee up: thy haire is as a flocke of Goats, that appeare from Gilead. Thy teeth, are as a flocke of [unspec 6] sheepe, which come-up from the wash∣ing: which all of them beare-twinnes, and none among them is bereaved-of∣the-yong. As a piece of a pomegra∣nate, [unspec 7] are thy temples, within thy locks. There are threescore Queenes, and [unspec 8] fourescore Concubines: and Virgins, without number. My Dove my per∣fect-one, [unspec 9] she is one, she is the onely one of her mother; she is the choice-one of her that bare her: The daughters saw her, and they blessed her, the Queenes and the Concubines, and praised her. Who is she that looketh∣forth [unspec 10] as the morning: faire as the moone, cleare as the Sunne; terrible, as armies with banners.

I went-downe to the nut garden, [unspec 11] to see the fruits of the valley: to see whether the vine flourished, whether the Pomegranates blossomed. I knew [unspec 12] not; my soule put me, the chariots of my willing people.

Returne returne, ô Shulammitesse, [unspec 13] returne returne, that we may looke up∣on thee: what shall we see in the Shu∣lammitesse? as the company of two-armies.

CHAPTER VI.

O Whither is thy welbeloved gone, [unspec 1] Thou that of women art the fairest one: O whither may thy Loved turned be Aside, that we may seeke for him with thee.

My Welbeloved, he, descended is Vnto his garden, to the beds of spice: [unspec 2] Within the gardens that he food may get, That also he may gather Lilies sweet. I my Beloveds am, and my Loved [unspec 3] Is mine, he doth among the Lilies feed. My Love, thou art as Tirzah beautifull, [unspec 4] Comely, as is Ierusalem: dreadfull, As are the warlike-bannered armies. Over against me, turne about thine eyes: [unspec 5]

For they have lift me up: so is thine haire, As flocke of goats, from Gilead that appeare. Thy teeth as flocke of sheepe are, which be gone Vp from the washing: of which every one [unspec 6] Doe bring-forth equall-twinnes, and them among Is none that is bereaved-of the-yong. The temples-of-thine-head, thy lockes within, Like to a piece of a pomegranate beene. [unspec 7] Queenes threescore are, and Concubines fourescore: [unspec 8] Of Virgins eke innumerable store. My Dove my undefiled, she is one: She of her mother is the one-alone, [unspec 9] Of her that bare her she the choice-one is: The daughters they her saw, and did her blisse, The Queenes and Concubines, and did her praise.

Who is she that as morne her selfe displayes? Faire as the Moone is, as the Sun so cleare, [unspec 10] Dreadfull, as armies that doe banners beare.

To the Nutgarden I went-downe, to see The valley fruits: to see if the vine-tree [unspec 11] Flourisht, if blossome did the Pomgranets.

I knew not, my soule put me, the charrets Of my free people. Turne ô turne (I say) [unspec 12] [unspec 13] Shulammitesse; turne turne, we view thee may:

What shall you see in the Shulammitesse▪ As company that of two-armies is.

Annotations.

TVrned aside] or, hath he turned his face, to wit, from thee to others; or, to another place. [unspec 1] that we may seeke] or, and we will seeke him. The daughters of Ierusalem (Gods elect) having heard from his Spouse, the praises of Christ; are moved earnestly to inquire after him, and promise (if they know where) to seeke him with her, that they might bee made partakers of his grace and bles∣sings. Such is the effect of the preaching of the Gospell, in the hearts of the chosen, Acts 2. 37. and 4. 4. and 11. 20. 21. But the watchmen fore-mentioned (Song. 3. 3. and 5. 7.) had no such af∣fection: that in them the saying was fulfilled: The Pastors are become bruitish, and have not sought the Lord; therefore they shall not prosper; Ier. 10. 21.

Vers. 2. is gone-downe to his garden] The garden of Christ is his Church, as in chap. 4. 16. and 5. 1. [unspec 2] The Spouse which before missed and sought him, hath now intelligence, and informeth others where he is: so that this respecteth another time and state, and the promise is fulfilled, Seeke, and ye shall find, Mat. 7. 7. If from thence thou shalt seeke the Lord thy God, thou shalt find him; if thou seeke him with all thine heart, and with all thy soule, Deut. 4. 29. bed of spice] rankes, rewes, or beds wherein spices were sowne: which seemeth to meane com∣panies of beleevers, in whose hearts (as in good earth) the sweet and precious word of the Gospell was sowne, Mat. 13. 8. 23. For these beds are by Aquila a Greeke interpreter translated Prasiai, which word is used in Marke 6. 40. for rankes of people sitting downe to bee fed of Christ. to feed] to associate himselfe and communicate with the graces of his people, eating his pleasant fruits, as in Song. 4. 16. as also to feed his friends and im∣part unto them the graces of his Spirit, in the gar∣dens (his particular Churches) as in Song. 5. 1. to gather Lilies] to accept the sweet-smelling fruits of his owne graces growing in his Churches: or to gather unto him his faithfull people, which are as Lilies among thornes, Song. 2. 2. The Hebrewes in their Chaldee paraphrase, apply this to Gods returning of his people from the captivity of Ba∣bylon by Cyrus, Ezra, Nehemiah, Zorobabel, &c. and the restoring of his worship in the Temple, re∣edified, and accepting their service, and nourishing them with dainties; and as a man that gathereth lilies out of the vallies, so gathereth he them out of Babylon.

Vers. 3. I am my Beloveds] The Spouse here glo∣rieth in the peace renewed betweene Christ and [unspec 3] her, and their mutuall communion by his Spirit and her faith; notwithstanding her former infirmi∣ties and afflictions. The same words (but in other order) she used before, in Song. 2. 16. see the anno∣tations there.

V. 4. Thou art faire] The Spouse having found, & [unspec 4] being reconciled to Christ, is here cōmended by him for her manifold graces wherewith shee was beautified. Compare these her graces with the for∣mer, in Son. 4. 1. &c. as Tirzah] This was a city in Canaan, not far from Samaria, wherin one of the 31 Kings whom Iosua conquered, did dwell; Ios. 12: 24. Afterward the Kings of Israel kept their Courts in it, 1 King. 14. 17. and 15. 21. 33: and 16. 6. 8. 23. By interpretation Tirzah signifieth gratefull, well pleasing, or acceptable, and so the Greek here translateth it Good pleasure, or favourable ac∣ceptation: which sheweth it to be a goodly pleasant place, such as Kings delight to dwell in. A like beauty is here ascribed to the Spouse, being made faire and acceptable by Christ her Beloved, as E∣phes. 1. 6, and 5. 27. Ierusalem] a city renow∣ned for glory, especially because God himselfe chose to dwell in it, having his Temple built there on mount Sion. It was faire in situation, the joy of all the earth, the City of the great King, Psal. 48. 2. 3. &c. Hereupon the Church under the Gospell, the Spouse and Wife of the Lambe Christ, is called Ieru∣salem, holy, and heavenly: whose glory from God, and excellent ornaments, are described at large, in Rev. 21. 2. 9. 10. 11. &c. Ierusalem by interpretati∣on is the Sight of peace. as armies with banners] or, as bannered hosts; as armies ordered under their banners and ensignes, which are terrible to their enemies: So againe in vers. 10. This sheweth the peace of the Spouse to be in Christ, but from the world she is to looke for affliction, and is to fight the good fight of faith, in the order appointed her of God. Thus when Israel abode in his tents, accor∣ding to their tribes, encamping in the wildernesse, his tents were goodly, his strength was as an Vni∣cornes, hee couched as a couragious Lion, whom none durst stir up, Num. 24. 2. 5. 8. 9.

Ver. 5. Turne about thine eyes] This word is used sometime for turning towards, as in 1 Chro. 12. 23. [unspec 5] sometime for turning-away, as in Ezek. 7. 22. Here it seemeth to bee meant in the first sense that the eyes of the Spouse (which were like doves, Song. 4. 1.) should now in her Beloveds absence, be turned to him, by faith; that he thereby might be encou∣raged & cheared in her love. over against me] towards me, though a far off: so the word is used sundry times, as is noted on Num. 2. 2. It may also be Englished from me, or, from before mee▪ for they have lifted me up] or, that they may lift me up, to weet, with courage, strength, comfort, &c. as in Ps. 138. 3. thou hast incouraged, (or lifted-up, strength∣ned) me. In this sense the Greeke here translareth figuratively, for they have lifted me up on wing, (or, have made me flye) that is, encouraged, cheared me. The Hebrewes also in their Chaldee paraphrase apply this, to the restoring of the high Councel or Senate in Ierusalem, after their return from Baby∣lon. thy haire] thy thoughts, counsels, purpo∣ses, &c. are orderly composed, like the haire of fa goats: see the notes on Song. 4. 1.

Vers. 6. teeth] wherewith she eateth the spirituall [unspec 6] food of the Word, &c. or, devoureth her enemies. See Song. 4. 2. from the washing] and so are white and cleane.

Ver. 7. temples] signifying her modesty, shame∣fastnesse, [unspec 7] &c. See Song. 4. 3.

Vers. 8. There are threescore Queenes] Hebrew [unspec 8] Sixtie, they Queenes, and eighty Concubines: which may be understood either affirmatively; There are sixtie, (as the Greeke also translateth) or by suppo∣sition, be there sixtie Queenes; that is, though there were sixtie, &c. yet one is my dove. And for the numbers threescore and fourescore, it is uncertaine whether the allusion bee to Solomons wives and concubines which hee tooke at first, before he in∣creased them to seven hundred wives, and three hun∣dred concubines, 1 King. 11. 3▪ (as before wee heard of threescore valiant men, about Solomons bed, Son. 3. 7.) or, as the Hebrewes conjecture, to the sons of Noe, Abraham, Esau, &c. or rather whether a cer∣taine number be not put for an uncertaine; mea∣ning many Queenes, moe concubines, 〈◊〉〈◊〉 innu∣merable damsels: as seven shepheards and eight Prin∣ces, in Mic. 5. 5. signifie many, and no definite num¦ber. So six troubles and seven, in Iob 5. 19. and O¦ther the like. Concubines] these were seconda∣ry wives, taken for propagation of children, but they bare no rule in the familie as wives, neither had their children such right to inherit as had the others, but were sent away with gifts, as Abrahams practice sheweth, Gen. 25. 1. 5. 6. See the annotati∣ons on Gen. 22. 24. Uirgines] or, maydens, damosels; Such as are not married at all, but accom∣panie and attend upon Queenes, and other great women, as in Psal. 45. 15. Est. 2. 9.

V. 9. she is one] or, There is (but) one my do ve, &c. so this one onely, is opposed to the many Queenes, [unspec 9] Concubines, &c. formentioned. Here the Spouse of Christ w^ch is but one, (as there is one bodie, & one Spirit, one Hope, one Lord, one Faith, &c. Eph. 4. 45.) is preferred before the multitude of other, which in their owne & the worlds esteeme, are Queenes, Ladies, &c. Rev. 18. 7. Esay 47. 7. Thus was it said of Israel, And who is like thy people, like Israel: one na∣tion in the earth; whom God went to redeeme for a peo∣ple to himselfe, &c. 2 Sam. 7. 23. And when God entred into covenant with them, he said, If yee will obey my voice in deed, and keepe my covenant; then yee shall be a peculiar treasure unto me above all peoples: for all the earth is mine, Exod. 19. 5. the onely one of her mother] or, one she is to her mother, mean∣ing by mother, Ierusalem which is above, which is the mother of us all, Gal. 4. 26. which was prefigured by Sarah the freewoman, the onely wife of Abra∣ham, of whom he had his only son Isaak, the child of promise: though he had (by Agar and Keturah his Concubines) other children also, to whom hee gave gifts, and sent them away; but gave all that he had into Isaak, Gen. 25. 5. 6. And Sarah was a type of the New Testament, and Isaak (in whom Abra∣hams

seed was called) of the children of promise, which by faith in Christ are made heyres of salva∣tion, Rom. 9. 7. 8. 9. Gal. 4. 22.—31. But here; the ho∣ly seed is likened to a daughter, espoused unto Christ, belonging to the heavenly Ierusalem, the mother of the faithfull onely the choice one] or, the cleare (the pure) one, as after in v. 10. cleare as the Sun. The Hebrew barah signifieth pure and cleane from filthinesse, purged, polished, severed and select from others; and so the Greeke here ex∣poundeth it elect or chosen; and the word is used for choice, in 1 Chron. 7. 40. Neh. 5. 18. & otherwhere, as also for purged by tryals and afflictions, Dan. 11. 35. and 12. 10. which signification hath use in this place. the daughter] the virgins or damosels forementioned in v. 8. and such as were spoken of in Song. 2. 2. they blessed her] or, they called her blessed, they counted her happy, as in Iam. 5. 11. Wee count them happy which endure. praised her] The Spouse here, as Israel of old, is praised & counted happy, for the great blessings of God upon her; whom he hath made high above all nations which he hath made, in praise and in name and in honour: Deut. 26. 19. So Moses said, This is your wisedome & your understanding, in the eyes of the peoples; which shall heare all these statutes and say, surely this great nation, is a wise and understanding people; Deut. 4. 6. So the people magnified Christians, Act. 5. 13.

V. 10 Who is she] or, who is this; that is, what man∣ner of one is this: as Tis, Who, in Mar. 4. 41. is Pota∣pos, [unspec 10] what manner of man, in Mat. 8. 27. So, whose son: that is, what manner of mans son is this youth? 1 Sam. 17. 55. Here the praises forespoken of, are set forth most gloriously: or a new state of the Church is described. as the morning] that is, lightsome, bright, chearfull; as the morning after the darke nigh, so the spouse after the darknesse of affliction, errour, ignorance, ariseth to her owne and others cōfort. Thus it is said to the Church, Arise, shine, for thy light is come, and the glorie of the Lord is risen upon thee: and the Gentiles shall come to thy light, & Kings to the brightnesse of thy rising, Esay 60. 1. 3. And to such as amend their wayes, he promiseth, Then shal thy light breake forth as the morning, &c. Esay 58. 8. faire as the Moone] which is called in Hebrew Lebanah of her whitenes and bright shining. When glory and prosperity is promised, God saith, Thy Sun shall no more goe downe, neither shall thy Moone withdraw it selfe, Esay 60. 20. The light of the Moon shall be as the light of the Sun; and the light of the Sun shall be seven fold, Esay 30. 26. but when affliction is threatned, he saith, The Sun and the Moone shall be darkned, &c. Ioel. 3. 15. Ezek 32. 7. 8. Here therfore the glorious state of the Spouse is signified, to the admiration of others; as it is said, Thy renowne went forth among the heathen, for thy beauty: for it was per∣fect through my comlinesse which I had put upon thee, saith the Lord God: Ezek. 16. 14. cleare as the Sun] or pure, (in Greeke choice as the Sun, as v. 9.) Christ himselfe is the Sun of righteousnesse, Mal. 4. 2. the Woman (his Spouse) is clothed with the Sun, Rev. 12. 1. because by faith she hath put on Christ, Gal. 3. 27. by whose righteousnes impured, she is purged from all sin, and so is made glorious. Here also we may observe in her the degrees of grace, her first light being like the morning or day dawning; her second beauty like the Moone; her third degree, like the Sun it selfe in brightnesse. And so it is said The path of the just is as the shining light; that shineth more and more, unto the perfect day, Prov. 4. 18. terrible] to the enemies, with whom she is to fight under the banner of Christs Gospell & love, Song. 2. 4. having the weapons of her warfare, not carnall but mighty through God, to the pulling downe of strong holds, &c. 2. Cor. 10. 4. So Israel, was a people saved by the Lord the shield of their helpe, and who was the sword of their excellency, Deut. 33. 29. God did put the dread of them, and the feare of them upon the na∣tions, under the whole heaven: who heard the report of them, and trembled, Deut. 2. 25. The peoples heard, and were afraid; sorrow tooke hold on the inhabitants of Palestina; the Dukes of Edom were amazed; the mighty men of Moab trembling took hold upon them; all the inhabitants of Canaan melted away; feare and dread fell upon them, &c. Exod. 15. 14. 15. 16. Psal. 48. 5. 6 See before on v. 4.

V. 11. I went down] The words of Christ, shewing [unspec 11] how hee went to visit the garden of his Church. Nut garden] The originall word Egoz is not sound but in this one place: the Gr. translateth it the Nut, and most interpreters: the Arabike also a∣greeth, in which tongue Nuts are called Geuz. It meaneth aromaticall trees & fruits (such as Christs gardens are planted with, Song. 4. 12. 13. 14.) and so is to be understood of that fruit which wee call Nutmegs, and the like. The Chaldee paraphrast ap∣plyeth this Nutgarden to the second Temple, buil∣ded by Cyrus commandement, and the state of the Church then: but these Prophesies seeme ra∣ther to meane the time, under the Gospell, as be∣fore is shewed. the fruits of the valley] fruits here properly meane the new, greene or first ripe fruits, such as are tidie and forward in the begin∣ning of the yeare. So, after the winter of tribula∣tion and wrath, commeth the chearfull Spring of grace in the garden of the Church, situate low and base as in a valley or bourne, where it is watered with Gods Word and Spirit, and made fruitfull. The Greeke translateth it, fruits of the bourne (or streame.) In hot Countries, gardens and orchards were wont to be planted neere bournes, streames and pooles of water, to make them fruitfull. Eccles. 2. 6. Ezek. 31. 4. 5. 7. the pomegranates] or, pomegranate trees: by these and the former vines, are meant the people called of God, and planted in the garden of his Church, which when they flourish in a good profession, doe after bring forth the fruits of good workes, to the glory of Christ. The Chaldee expoundeth these of the wise men of Israel, likened to a vine, and their plenty of good workes, as the Pomegranate is full of juice and kernels. So in Song. 7. 12.

Vers. 12. I knew not] These words seeme to be [unspec 12] the continued speech of Christ, (though some thinke them spoken by his Spouse,) and by say∣ing I knew not, he meaneth experimentall know∣ledge or perceiving: for things are spoken of God after the manner of men, as in Gen. 18. ••1.

I will goe downe now and see whether they have done altogether according to the cry of it, which is come un∣to me: and if not, (that) I may know. See also Exod. 33. 5. Gen. 22 12. Now that which Christ here knew not, may be understood of the former things, that he perceived not the Vines to flourish, or the Pomegranate to blossome, and therefore calleth upon the Shulammitesse, (in vers. 13.) to Returne: or, that hee knew not, neither was aware of the frowardnesse of his people (which was beyond mans expectation,) and therefore hee furthered them as with Chariots, to helpe and hasten them forward: For, Whosever hath, to him shall be given: and he shall have more abundance, Matthew 13. 12. my soule-put me] that is, I put my selfe; but the manner of speech noteth an earnest desire and hearty affection; as, my soule seeketh, Eccles. 7. 28. my soule loveth, Song. 1. 7. my soule is troubled, Psalme 6. 4. my soule hateth, Esay 1. 14. my soule is joyfull, Esay 61. 10. and many the like. the charets of my willing people,] or, of my princely (or noble) people; in Hebrew ammi nadib: that is, my voluntary, free, bounteous or noble people. The Greeke putting both words in one, make it a pro∣per name, the charrets of A〈…〉〈…〉adab: it rather de∣noteth the people of Christ, which are voluntaries in the day of his power, Psalme 110. 3. sustained with a free (or princely spirit, Psalme 51. 14. and receiving the word with all readinesse (or willingnesse) of minde: as Acts 17. 11. and 2. 41. To such Christ is as Charrets, by the ministery of the Word, to helpe and hasten them forward in grace: and to defend them from their enemies. For Charrets were used in warres, Iosua 11. 4. 1 Samuel 13. 5. and when God threatneth ven∣geance unto the wicked, he saith, hee will come with his charrets like a whirlewinde, to render his an∣ger, &c. Esay 66. 15. And as the Prophets of old, were the charret and horsemen of Israel, 2 King. 2. 12. and 13. 14. and peoples conversion unto Christ, is called a bringing of them upon horses and in charrets, for an offring to the Lord, Esay 66. 20. so the Ministers of the new Testament, did so mi∣nister the Gospell of God, that the offring up of the Gentiles might be acceptable, Romanes 15. 16. in which sense Christ here, is by his servants, as char∣rets for his voluntary & free people to be brought as an oblation to the Lord. The Chaldee para∣ph〈…〉〈…〉eth on these words thus, I consulted with my soule to doe them good, and to put them high in the charrets of Kings, &c.

Verse 13. O Shulammitesse] As Solomon (na∣med in Hebrew Shelomoh) had his name of peace, [unspec 13] 1 Chron. 22. 9. and Ierusalem was also called Shalem (or Salem) Psalme 76. 3. which signifieth Peace, Hebrewes 7. 2. so here the Church or peo∣ple called upon to returne, is named Shulammitess (in Hebrew Shulamith) of her peace and perfecti∣on with God in Christ; and so in one Greeke ver∣sion, it is interpreted Eirenevousa, as being at [unspec 4] peace. It may also have reference to Ierusalem, as being a daughter to that mother of us all. And this name hath occasioned some probably to apply this unto the recalling of the Iewes, as was fore-told, Romanes 11. 25. &c. which is yet to be ful∣filled. returne, returne] this doubling of the word and that twise, sheweth the earnest desire of her conversion, with the certainty thereof. that we may looke upon thee] or, and let us see (or view) thee, and properly it meaneth a looking up∣on with delight. This seemeth to bee spoken by her friends, desirous to see the graces in this Shu∣lammitesse returned. For even the Angels desire to looke into the things that are imparted to the Church by the Gospell, 1 Peter 1. 12. and it was Davids one request, that hee might view the plea∣santnesse of the Lord, in his House or Temple, Psal. 27. 4. And the Prophet foretold how the watch-men should sing with a high voice, for that they should see eye to eye when the Lord returned Sion, Esa. 52. 8. The Chald. paraphrast explaineth the words thus, Returne unto m••e O congregation of Israel; re∣turne unto Ierusalem; returne unto the house of the doctrine of my law; returne to receive Prophesie, from my Prophets, which prophesie in the name of the Word of the Lord. What shall ye see, in the Sulammi∣tesse] or, Why looke ye (or would ye looke) upon the Sulammitesse? The question (which seemeth to be demanded by Christ) is to stir up attention and affection in the hearers. as the company] or, as the dance; that is, a company of dauncers, that re∣joyce together, as they were wont after victories, Exod. 15. 20. And prophesiyng of the spirituall joy at the restoring of his people, God saith. O Vir∣gin of Israel, &c. th•••• shalt goe forth in the dances of them that make merry: and, Then shall the Virgin re∣joyce in the dance: Ierem. 31. 4. 13. And at the re∣turne of the prodigall son, there were musicke and daunces in his fathers house, Luk. 15. 25. This an∣swer seemeth to bee made by Christ himselfe that asked them: or it may be the question continued, thus: what looke ye upon the Shulammitesse; which is, like the company (or daunce) of two armies? of two armies] or, of two camps (two hosts) in Hebrew Machanaim: by which name the place was called, where an host (or troop) of Angels met Iakob with his troope, at his returne out of servitude, Gen. 32. 1. 2. Hereby is signified both the deliverance of this Shulammitesse out of her miseries, and the joy of men and Angels for her victorie. For there is joy also in the presence of the Angels of God, over one sinner that repenteth, Luke. 15. 10. and they pitch their campes about them that feare the Lord, for to deliver them, Psal. 34. 8.

CHAPTER VII.

HOw beautifull are thy feet with shoes, ô bounteous-princes daugh∣ter: [unspec 1] the joynts of thy thighes, are like jewels, the worke of the hands of an Artificer. Thy navell, is like a round goblet; let there not want mix∣ture: [unspec 2] thy belly, is like an heape of wheat; set about with Lilies. Thy two breasts, are like two fawnes, [unspec 3] twinnes of the Roe. Thy necke, is like a tower of yvorie: thine eyes, like [unspec 4] the pooles in Heshbon, by the gate of Bath rabbim; thy nose, is like the Towre of Lebanon, looking toward Damascus. Thine head upon thee, is like Carmel, and the hayre of thine [unspec 5] head, like purple: the King, is bound in the galleries. How fayre art thou, and how pleasant art thou; O Love, [unspec 6] for delights! This thy stature, is like to a palme-tree; and thy breasts, [unspec 7] to clusters. I sayd, I will goe up to [unspec 8] the Palme-tree, I will take-hold, of the boughes thereof: and now let thy breasts bee, as clusters of the vine; and the smell of thy nose, like apples. And thy palate, like the good wine, that goeth to my beloved, to righte∣ousnesse; [unspec 9] causing-to-speake, the lips of those that are asleepe.

I am my beloveds; and his desire is [unspec 10] [unspec 11] towards mee. Come my Beloved, let us goe-forth into the field; let us lodge in the villages. Let us get-up [unspec 12] earely, to the Vineyards; let us see whe∣ther the vine flourish, the tender-grape open it selfe, whether the Pomegra∣nates blossome: there will I give my loves to thee. The Mandrakes giue a smell, and at our doores, are all preci∣ous-things, [unspec 13] new and old: O my Be∣loved, I have layd them up for thee.

CHAPTER VII.

THy feet with shoes, how are they beautifull, [unspec 1] O thou the daughter of Prince bountifull: Ioynts of thy thy thighes, like unto jewes are, Worke of the hands of an artificer. Thy navel, is like to a goblet round; Of mixed colour let no want-be-found: [unspec 2] Thy belly is like to an heape of wheat; That is with Lilies round about-beset. Thy two breasts, like two fawnes, twins of the Roe. [unspec 3] [unspec 4] Thy necke, an yv'rie towre is like unto: Thine eyes are like the pooles in Hesebon, By gate that haunted is of many a one: Thy nose is like the towre of Libanus, That looketh to the face of Damascus. Like unto Carmel is, thine head on thee; [unspec 5] The hayres eke of thine head, like purple be: The King, he bound is in the galleries. How faire art thou, how pleasant art likewise [unspec 6] Thou ô deare Love for all delightfulnesse! Like to a palm-tree this thy stature is, [unspec 7] Like unto clusters are thy breasts also. I sayd, I will up to the palme-tree goe; [unspec 8] Will of the boughes thereof fast-hold get me: And now thy breasts like the Vine clusters be; And of thy nose like apples be the smell.

Thy palate eke, like wine that doth excell, [unspec 9] That goes to my Belov'd, to righteousnesse: Causing the sleepers lips speech-to expresse.

I my Beloveds am; and his desire [unspec 10] [unspec 11] Is towards me. Come let us forth retire Into the field ô my Belov'd, and let Vs in the villages a lodging-get. Vnto the vineyards, let us rise-earely; [unspec 12] Whether the vine doe flourish let us set, The tender-grape if opening it appeare; If the Pomegranate-trees doe blossomes beare▪ There will I give my dearest loves to thee. The Mandrakes give a smell, at our doores be [unspec 13] All precius things eke, new and old which I For thee, my Loved, layd-up warily.

Annotations.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAPTER VIII.

VVHo will give thee, as a brother [unspec 1] to me; sucking the breasts of my mother: I would finde thee with∣out, I would kisse thee; also, they shold not despise mee, I would leade thee, [unspec 2] I would bring thee into my mothers house, thou shouldest instruct mee: I would cause thee to drinke, of spiced wine; of the juce, of my Pomegra∣nate. His left hand, under mine head; and his right-hand, imbrace mee. [unspec 3]

I adjure you, ô daughters of Ierusa∣lem: why should yee stirre, and why [unspec 4] should yee stirre-up the Love, untill it please▪

Who is this, that commeth-up out of the wildernesse; that leaneth, upon her [unspec 5] Beloved? Vnder the apple-tree, I stir∣red up; there, thy mother painfully∣brought thee forth, there, she painfully∣brought forth that bare thee. Set me, [unspec 6] as a seale, upon thine heart; as a seale, upon thine 〈◊〉〈◊〉; for love, is strong as death, zeale, is hard as hell: the coales thereof are coales of fire, the flame of Iah. Many waters, cannot quench [unspec 7] love; neither can the flouds drowne it: if a man would give all the substance of his house, for love; contemning they would contemne it.

We have a little sister, and she hath [unspec 8] no breasts: what shall wee doe for our sister, in the day when she shall bee spo∣ken of▪ If shee bee a wall; wee will [unspec 9] build upon her, a pallace of silver: and if shee be a doore▪ wee will inclose her, with boards of Cedar. I am a wall, and [unspec 10] my breasts as to w〈…〉〈…〉: then was I in his eyes, as one that findeth peace.

〈…〉〈…〉 on had a Vineyard, in Baal∣hath on▪ [unspec 11] hee gave the Vineyard, to keepers: every man shall bring for the fruit thereof, a thousand (shekels) of silver▪ 〈◊〉〈◊〉 My Vineyard which is mine, is [unspec 12] before 〈…〉〈…〉, ô So∣〈◊〉〈◊〉▪ and two hundred, to those that keepe the 〈◊〉〈◊〉 thereof.

Thou that dwellest in the gardens, [unspec 13] the companions attending to thy voice 〈◊〉〈◊〉 thou me to heare.

Hee my beloved, and bee thou like [unspec 14] to a Roe, or to a 〈◊〉〈◊〉 of the Harts; upon, the mountaines of spices.

CHAPTER VIII.

O Who will give thee, as to me a brother; [unspec 1] Even he that sucked the breasts of my mother: I would finde thee without, I would kisse thee; And also, I should not despised be.

I would thee leade, I would thee bring into [unspec 2] My mothers house, instruct me shouldest thou: I would cause thee to drink, wine mixt with spice, Of my Pomegranate the delightfull juice. His left hand, underneath mine head (have place) [unspec 3] His right hand also, me about imbrace. O daughters of Ierusalem that be, [unspec 4] I doe adjuring charge you: why should ye Awaking-stirre, and why should ye disease, By stirring up the Love, untill it please? Who's this, that comes up from the desert wast [unspec 5] That to her Loved, leaning cleaveth-fast? I stird thee up, under the Apple-tree: Thy mother there with pain did bring-forth thee; There, she that bare thee did bring-forth-with▪ smart. O set me, as a seale upon thine heart; [unspec 6] Vpon thine arme (eke set me) as a seale; For love is strong as death; and jealous-zeale, Is hard as hell: the coales eke of the same Are coales of fire, of Iahs consuming flame. The many waters, love they cannot quench; [unspec 7] Neither the flouds, are able it to dre••ch: If man would all wealth of his house expend, For love; it would be utterly contemn'd.

We have a sister small, no breasts hath she: [unspec 8] In day when she is spoke of, what shall we Doe for our sister? If she be a wall; [unspec 9] A silver pallace, build on her we shall: And if she be a doore; inclose will we Her round about, with boards of Cedar tree. I am a wall, my breasts as towres likewise: [unspec 10] Then was I as peace finding in her eyes. In Baal-hamon, there a Vineyard was [unspec 11] Of Solomons; the Vineyard he did passe In hire to keepers: every man he brings For fruit thereof, a thousand silverlings.

My Vineyard which is mine, fore me remaines: [unspec 12] The thousand to thee, Solomon pertaines; Two hundred eke, be the fruit-keepers part.

O thou that dweller in the gardens art, [unspec 13] Vnto thy voice they that companions be Attending are to heare it cause thou mee. Flee, my Belov'd, and have a ••••es likenes, [unspec 14] 〈◊〉〈◊〉 a yong Hart; on 〈◊〉〈◊〉 of spices.

Annotations.

VVHo will give thee] that is, O if some would give thee; or, O that thou wert: a forme of [unspec 1] wishing often used in the Scripture; see Deut. 5. 29. Psal. 14. 7. The faithfull here desire the brother∣hood, love and communion of Christ, for their further comfort, and that they might manifest their love and obedience unto him. as a bro∣ther] loving affected, conjoyned, familiar and con∣versant with me. Brotherhood, signifieth neere con∣junction and consociation, whether by bond of nature, or otherwise by agreement and covenant, Zach. 11. 14 Wherefore things without life, cou∣pled together, are called man and his brother; or, Woman and her sister; Exod. 25. 20. and 26. 3. and they that are companions in like estate (though differing i•• nature) are brethren; as Iob was a bro∣ther to dragons, and a companion to Owles, Iob 30. 29. and a man in quality, condition or action like an∣other, is called his brother, Prov. 18. 9. Gen. 49. 5. and when Solomon perswadeth his sonne to affect, love, and associate himselfe unto Wisedome, hee biddeth him say unto her, Thou arr my sister, Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people, taking part of the same flesh and blood with them, Heb. 2. 14. yet is he chiefly called our brother, because we are all of one Father by the Spirit of sanctification, Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to bee the desire of the godly here, that Christ would vouch∣safe to enter into covenant with them, by his Word and Spirit, and to accompany them with his grace, for their mutuall comfort, and fruition each of others love: that he would shew himselfe as a brother, lovingly affectioned, mercifull and com∣passionate in their troubles and miseries; as a bro∣ther is borne for adversity, Prov. 17. 13. sucking] or, that sucked the breasts of my mother, that is, eve∣ry way most neerely conjoyned, as having both one father and one mother, for so the band or kinred is more neere, then if they had one father onely, as Abraham said, she is the daughter of my fa∣ther, but not the daughter of my mother, Gen. 20. 12. Wherefore the childe followed the mother, if shee were a free or a bondwoman, the childe was like∣wise, Exod. 21 4. Gal. 4. 22. 30. And between bre∣thren of the same mother, the affections and love are most vehement; as Iosephs cariage towards Benjamin manifesteth, Gen. 43. 29. 30. 34. The mother here is Ierusalem which is above, which is the mother of us all, and signifieth the new Testament or Covenant of grace and freedome, Gal. 4. 26. 24. To 〈◊〉〈◊〉 the breasts of this mother, is to participate of her grace and consolations, Esa. 66. 10. 11. and 60, 16. and Christ is then said to suck these breasts, when the Covenant or Testament is by him con∣firmed and stablished to and with his people, open∣ly professed, and the communion of graces mutu∣ally doth grow. Which communion is figurative∣ly signified by eating, drinking, sucking, supping together and the like. Song 5. 1. Luk. 22. 15. 16 Ioh. 6. 51. Rev. 3. 20. The Hebrewes in then Chaldee paraphrase give this exposition; In that time, the King Christ shall be revealed unto the Congregation of Israel; and the sonnes of Israel shall say unto him; Come, be thou with us for a brother, and let as goe up to Ieru∣salem; and we will sucke with thee, the senses (or mea∣nings) of the Law, as a sucking child sucketh the breasts of his mother. It may also be observed, that things are sometime said to bee done unto Christ, which are done unto his people, Matth. 25. 35.—40. Acts 9. 4. 5. Colos. 1. 24. As therefore Christians, when they are begotten or converted unto Christ by the Gospell, have Christ formed in them, Gal. 4. 19. so when such are nourished with the sincere milke of the word, (as 1 Pet. 2. 2.) it may bee said that Christ himselfe is nourished in them; for he and his peo∣ple are one body, and mystically called Christ, 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ, may be fulfilled by the be▪ getting, nourishing and cherishing of the elect, when the Covenant of life and peace is made, con∣tinued and confirmed among them. I would finde thee without] Her fervent love and desire of Christs communion and brotherly grace, is here accompanied with a promise of all carefull and lo∣ving duty, acceptation and obedience on her part. For to finde him without (or in the street,) where the Wisedome of God crieth, and teacheth, Pro. 1. 20. Luk. 13. 26. signifieth her ready mind to goe forth to meete him (as the virgins should to the Bride∣groome, Matth. 25. 6.) and both lovingly & bold∣ly to entertaine and welcome him, by receiving and obeying his Gospell, as the sequell Shew〈…〉〈…〉. See also Song 3. 2. 4. would kisse thee] a signe of love, honour, and of obedience; as all are exhor〈…〉〈…〉d to kisse the sonne, Psal. 2. 12. See Song 1. 2. they should not despise me] that is, men should not, or, I should not be despised, for so this manner of speech often importeth, as is noted on Gen. 16. 4. Persons are despised or contemned, when either they doe, or are thought to doe, that which is not honest or comely, Gen. 38. 23. 2 Sam. 6. 16. or, when they misse of their purpose, and are laughed to 〈◊〉〈◊〉 with contempt, Esa. 37. 22. Neither of these should befall her, doing but her duty in 〈◊〉〈◊〉 and mo∣dest sort, and obtaining Christ whom her soule de∣sired. What the state of a people is without Christ, and how subject they are to shame and reproach; the Lord himselfe sheweth in Esa. 54. 1. 4. 6. But them that honour God, he will honour; and they that despise him, shall be lightly-esteemed, 1 Sam. 2. 30. and if any man serve Christ, 〈◊〉〈◊〉 will the Fa∣ther honour, Ioh. 12. 26.

Vers. 2. I would leads thee] to weet, with honour [unspec 2] and solemnity, with joy and gladnesse: for Kings and great personages are said to be sed & brought along, Esa. 60. 11. Psal. 45. 15. 16. Here, that which the faithfull desire & receive of God & of Christ, to be led and to be brought to his holy mountaine, 〈◊〉〈◊〉. 43. 3. they promise to doe unto Christ: but the Lord doth it by the sight of his Word and Spirit, Esa. 63. 14. Psal, 143. 10. they doe it unto 〈◊〉〈◊〉, by

earnest prayers stirring-up themselves to take hold on him, Esa. 64. 1. 7. my mothers house] the state of Ecclesiastical policie, and publike assembly, figured by the house or Temple of God in Ierusa∣lem of old, (unto which the Chaldee paraphrase here referreth it,) but is fulfilled in Christian Chur∣ches, which are Gods house and temple now, Heb. 3▪ 6. 2 Cor. 6. 16. especially in that Ierusalem, which is the mother of us all, Gal. 4. 26. See Song 3. 4. thou should instruct me] or, shalt teach, shalt learne me, speaking to Christ, whose instruction shee would gladly receive. Thus also the Greeke interpreteth it, thou shalt teach me; and the Chaldee, thou shalt teach me to feare before the Lord. It may also bee re∣ferred to the mother aforesaid, shee that instructeth her; but the former seemeth most agreeable, and sheweth both her desire, and the end of bringing Christ unto her home, that shee might be further taught and builded up by the doctrines of his Gos∣pell. And thus it is prophesied, how in the last daies, many people should say, Come and let us goe up, to the house of the God of Iakob; and hee will teach us of his wayes, and we will walke in his pathes, &c. E∣sa. 2. 2. 3. Mich. 4. 1. 2. of spiced wine] wine sweeted with a mixture, or confection of spices; such (in the Law) were put into the holy incense, and oile, Exod. 30. 34. 35. 23. 25. such were also u∣sed at the buriall of the dead, 2 Chronicles 16. 14. and for banquetting, as this place sheweth. the juyce] or, the new-liquor, the sweet-wine, which hath the name of treading or pressing out of the pomegranats or grapes. Hereby she signifieth that the word should not be fruitlesse in her; but that she would honour Christ with her graces, and render unto him such fruits of faith, as should bee sweetned & spiced with his owne Spirit in her, & wrung out of her by the same, whiles she hath fel∣lowship in his afflictions. For when Christ admini∣streth the comforts of his Word and Spirit, hee gi∣veth us wine to drinke, Prov. 9. 1. 5. Esa. 55. 1. 3. and when wee bring forth the fruits of his Spirit, and with them doe glorifie him, and edifie our bre∣thren, he counteth himselfe refreshed as with wine, and taketh pleasure in his people. See Song 4. 10. and 5. 1. This juyce and wine, spiced with the truth, faith, grace, and spirit of the Lord; is con∣trary to that cup in the womans hand full of abhomi∣nations and filthiness of her fornication, the heresies, idolatries, and other fruits of the flesh, with which 〈◊〉〈◊〉, the inhabitants of the earth were made drunke; Rev. 17. 2. 4.

Vers. 3. under mine head] understand it prayer-wise as before, let it be under: or, should be under my [unspec 3] head. The Spouse privy to her owne infirmities, and desirous of strength and comfort from Christ; 〈…〉〈…〉eth that she may be sustained by him, and find rest to her soule in the feeling of his love, whose grace is sufficient for her, whose strength is made per∣〈…〉〈…〉 weakenesse; 2 Cor. 12. 9. See before in Song 26. where the like words are used.

Vers. 4. I adjure you] or, I charge you by an oath. 〈…〉〈…〉 here injoying Christ, desireth the con∣tinuance [unspec 4] of his grace, and chargeth her friends that they should by no means, disquiet, provoke or grieve him: as shee had adjured them twise be∣fore, Song 2. 7. and 3. 5. See the annotations there. why should yee stirre] that is, doe not stirre, for it will not be for your profit▪ before it was said, if yee stirre, in the like sense, and there (in Song 2. 7. and 3. 5.) the Roes, and Hindes of the field were mentio∣ned, which are not here.

Vers. 5. Who is this] this woman. This either im∣plyeth [unspec 5] the springing up of a new Church, condu∣cted by Christ through the wildernesse of this world: or, if it be understood of the former, it shew∣eth the admiration of the daughters of Ierusalem, at her increase, strong faith, patience, holy order, &c. whiles she followeth and relyeth upon Christ. So before, in Song 3. 6. the wildernesse] the peo∣ples of this world, out of which the people of God are chosen, and called, Ezek. 20. 35. Ioh. 15. 19. It signifieth also her former misery, under persecuti∣on; or under the bondage of sinne and satan, from which shee escapeth by Christ; for the wildernesse was a dry and thirsty land, a land of drought, and of the shadow of death; Ezek. 19. 13. Ier. 2. 6. that leaneth] or, leaning, cleaving to, adjoyning, associ∣ating her selfe: it is a word, not elsewhere used in Scripture, and is borrowed from the Arabian lan∣guage: the Greeke translateth it, confirming, or strengthening her selfe. It signifieth her weakenesse in her selfe, unable to sustaine her steppes: but her strength in Christ her beloved, on whom she lea∣ning by faith, is confirmed against all doubts, fears, dangers, difficulties, tentations, and by her union with him, is made partaker of all grace and com∣fort; for hee that is joyned to the Lord, is one Spirit, 1 Cor. 6. 17. and is by him made perfect, stablished, strengthened, setled; as 1 Pet. 5. 10. This grace is foretold by the Prophet, according to Gods first dealing with Israel, when he put his holy Spirit with∣in his people, and led them through the deepe, as an horse in the wildernesse; they stumbled not. As a beast goeth downe into the valley, the Spirit of the Lord quiet∣ly led him: so didst thou leade thy people, to make thy selfe a glorious name: Esa. 63. 11. 13. 14. I stirred thee up] or, I raised thee up. They by the words of the Spouse, speaking againe to her Beloved; whom she stirred or raised up as out of sleepe, by her ear∣nest prayers, as in Psal. 44. 24. Stirre up, why sleepest thou Lord? And they that give themselves to pray∣er, are said also to stirre up themselves, Esa. 64. 7. This raising up, was under the Apple tree, the tree of life and grace, whose shadow and fruit had been delightfull and sweet unto her; and to which tree, Christ himselfe was likened, Song 2. 3. So shee by faith taking hold on the covenant of grace & pro∣mises of life in Christ, called on his name in her for owes, and stirred him up for her helpe & com∣fort. there] under the Apple tree, the faith and hope of salvation and life. thy mother] the faith∣full company, or the primitive Church, who brought forth Christ into the world, by preach∣ing, professing, practising and suffering for his Gospell. painefully brought thee forth] travelled of thee with sorrow▪ The bringing forth of Christ into the world, by the preaching and witnessing of the Gospell, (that the childe might be borne unto

us, Esa. 9. 6.) is set forth by the similitude of a wo∣man in her painefull-travell, Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes, like bands that constraine forceably: so is the bringing forth of Christ into the hearts and mindes of men, that they may be∣leeve in him, performed with much labour, sor∣row and difficulty; In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tossings to and fro, in labours, in watchings, in fastings, &c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes, for the delive∣rance and salvation of her children, saith, Like as a woman with childe that draweth neere the time of her delivery, is in paine, cryeth out in her pangs; so have we beene in thy sight O Lord. Wee have beene with childe, wee have beene in paine, wee have as it were brought forth winde; we have not wrought any deliverance in the earth, &c. Esa. 26. 17. 18.

Vers. 6. Set me] or, Put mee as a seale upon thine [unspec 6] heart. The Spouse desireth of Christ, assurance and confirmation of his love towards her; that she may be graven as the ingraving of a scale or signet, up∣on his heart. This hath reference to the high Priest of old, who having the names of the twelve Tribes of Israel, graven upon twelve precious stones, like the ingravings of a signet (or seale) is said to beare the names of the sonnes of Israel, in the Breast-plate of judgement upon his heart; for a memoriall before the Lord continually; Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest, in things pertaining to God, Heb. 2. 17. that he would have a continuall care of her salvation, mindfull of her himselfe, and making a memoriall of her before God his Father; and that this affection of love, might not vanish away, but be as a deepe impres∣sion in his heart for ever. For a seale is used for a ra∣tifying and confirming that which is spoken, that it may not be disanulled, Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying, I will set thee as a seale; for I have chosen thee; Hag. 2. 23. and againe it is said, The foundation of God standeth sure, having this seale; the Lord knoweth them that are his: 2 Tim. 2. 19. a seale upon thine arme] The high Priest bare the names of the Tribes, not one∣ly upon his heart; but the same names he also bare (ingraven like a seale) upon his shoulders before the Lord for a memoriall, Exod. 28. 11. 12. And the Lord promising the daughter of Sion, that hee would not forget her to have compassion on her, saith: Behold I have graven thee upon the plames of my hands; thy walles, are continually before me, Esa. 49. 15. 16. But as the heart signifieth inward love, so the arme of Christ signifieth his outward manife∣station of love, by helping, bearing and supporting her in all her infirmities, through his power: wher∣fore it is said, Thou redeemest thy people with the arme, Psal. 77. 16. and, thou hast scattered thine enemies, with the arme of thy strength, Psal. 89. 11. and unto Ierusalem he saith, Behold the Lord will come with strong (hand) and his arme shall rule for him: Hee will feed his flocke like a sheepheard, hee will gather the Lambs with his arme, and carry them in his bosome, Esa. 40. 10. 11. love is strong as death] as death is strong, and overcommeth the strongest man, Psal. 89. 48. so the love which I beare towards thee, de∣siring to be united unto thee, is a strong affection which cannot be subdued in me by any trouble or tentation. zeale] or, gealousie: zeale is love infla∣med and ••ervent: and is used sometime in good part, as Ioh. 2. 17. sometime in the evill, called bit∣ter zeale (or envying) Iam. 3. 14. so is gealousie, 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale, or gealousie, wherewith her heart was also affected towards Christ. hard as hell] cruell, fierce and inexorable, as is hell it selfe, that is, the grave or state of death, whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all, so love and gealous-zeale consumeth and eateth up, not sparing: for the love of Christ constraineth, 2 Cor. 5. 14. and the zeale for his glory, eateth up the godly, Psal. 69. 9. the coales] the fierie coales, arrowes, or fierie darts: properly the word signifieth that which flieth and burneth; & is applyed some∣times to plagues & judgements, Deut. 32. 24. some∣times to arrowes, Psal. 76. 3. here, to burning coales or darts of love, that pierce and inflame the heart, and cannot be quenched. flame of Iah] the con∣suming flame of God: Shalhebeth-jah, noteth a vehe∣ment or consuming flame of Iah (the Lord:) as the piercing and devouring lightning: but meaneth the fire of his Spirit, which is compared unto fire, Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God.

Vers. 7. many waters] By waters and floods are of∣ten [unspec 7] meant, afflictions, troubles, warres, persecuti∣ons, tentations, wherewith the faith, love, patience of Christs people are exercised & tried; Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the mindes of his people are inflamed, is such, as cannot be quenched with any calamities. And thus it is said, Who shall separate us from the love of Christ? shall tribulation, or distresse, or persecution, or famine, or nakednesse, or perill, or sword? (as it is written, for thy sake we are killed all the day long, we are accounted as sheepe of slaughter:) nay in all these things wee 〈◊〉〈◊〉 more then conquerours, through him that loved us 〈◊〉〈◊〉 I am perswaded that neither death, nor life, nor 〈…〉〈…〉 nor Principalities, nor powers, nor things present, 〈◊〉〈◊〉 things to come, nor height, nor depth, nor any other crea∣ture shall bee able to separate us from the love of 〈◊〉〈◊〉 which is in Christ Iesus our Lord, Rom. 8. 〈…〉〈…〉 all the substance] or, all the riches (wealth) 〈…〉〈…〉 ver, gold, &c. that is in his house. 〈◊〉〈◊〉 they would contemne it] that is, it would utterly (or al∣together) be contemned; or, he would wholly be contem∣ned. As the love betweene Christ and his Church cannot be separated, being united by the Holy Ghost so neither can love, nor other grace of God be bought for money, but is the free gift of God bestowed on whom he pleaseth▪ Act. 8. 18. 19. 20. Rom. 9. 11.—16. So wisedome cannot be go〈…〉〈…〉 for gold, neither shall silver bee weighed for the price thereof, &c. Ioh. 28. 15.—19. Prov. 8. 11. 19.

Vers. 8. Wee have a little sister] The godly here [unspec 8] consult about a new Church arising, whom they call a sister; in respect of the unitie of faith; little

(or small) as being yong, newly converted, and no∣thing populous, without breasts, as having yet no stablished ministerie, (for such is the state of the Churches in their beginning, as appeareth by Act. 14. 23. Tit. 1. 5.) so that her children could not sucke out the sincere milke of the word, and be sa∣tisfied with the breasts of her consolations, 1 Pet. 2. 2. Esa. 66. 11. for she was not yet come to the e∣state of Israel whose breasts were fashioned, and the Lord entred into covenant with her, and shee be∣came his, Ezek. 16. 7. 8. when she shall be spoken of] or, wherein speech shal be of her: when the fame of her calling and conversion shal come abroad, what fur∣therance shall we yeeld, to increase, settle, stablish her in the truth. This sheweth the duty of love from one Church to another, in communicating their graces each to other, and praying one for an∣other. See an example in Act. 11. 19. 22. 23. This Hebrew phrase of speech to be had of her (or in her,) may be understood two waies, for or against her: for her, when treatie shall be of her espousals unto Christ; thus David sent and spake of (or with) Abi∣gail, to take her to him to wife, 1 Sam. 25. 39. against her, as the people spake against God, and against Moses, Numb. 21. 5. and Princes speake against me, Psal. 119. 23. For no sooner doe a people turne to the Lord, but the wicked doe oppose in word and worke. And thus the Hebrewes in their Chaldee Para∣phrase expound it here, What shall wee doe for our si∣ster, in the day when the nations shall speake to goe up a∣gainst her, unto warre?

Vers. 9. If she be is wall] The answere to the thing proponed, made (as some thinke) by Christ, to [unspec 9] which the Chaldee paraphrast agreeth, saying, Michael the Prince of Israel will say: or, by other her sister churches, desirous to procure her good. a wall] that is, strong and well grounded in the truth; and so become a citie, which is often de∣scribed by walles, gates, barres, &c. 2 Chron 8. 5. and 14. 7. Revel, 21. 12. Spiritually it meaneth her faith and hope of salvation in Christ, grounded on the doctrine of the twelve tribes of Israel, and twelve Apostles of Christ, Rev. 21. 14. 19. as, Thou shalt call thy walles salvation, Esa. 66. 18. and, we have a strong city, salvation will God appoint for walles and bulworkes, Esa. 26. 1. Moreover, when God signifi∣ed the strength and courage of his Prophet against their enemies, he faith, I will make thee unto this peo∣ple, a fenced brazen wall; and they shall fight against thee shall not prevaile, ••er. 15. 20. wee will b〈…〉〈…〉d] Here, by we, may be implied the Trinitie in the Godhead, as Gen. 1. 26. Song 〈◊〉〈◊〉. 11. or, we may meane Christ inwardly & effectually by his grace, and his people (her sisters) outwardly and ministe∣rially by the word of the Gospell. a pallace] or, 〈…〉〈…〉le, a tower, a faire and orderly building; such as were wont est times to bee set on strong walles of cities: and this being of silver, noteth the puritie, excellencie and durablenesse of this pallace, ador∣ned with the graces of Gods word and Spirit, that so she might be builded for an habitation of God through the Spirit, Eph. 2. 22. and bee able to resist the forces of her enemies. and if she be a doore] if shee goe forward in the faith and practise of the Gospell, that she be not onely built up as a wall, but as a gate and doore, fully edified; as at the repairing of Ierusalem, when they sanctified the gates, and set up the doores of it, Nehem. 3. which gates, doores, barres, &c. were for the safeguard of the inhabitants, and shewed their care to resist and keepe out the enemies, (as appeareth by the con∣trary in Ier. 49. 31.) as also to open, that the righteous nation which keepeth the truths may enter in, Esa. 26. 2. Psal. 118. 20. Therefore Angels are at the gates of the heavenly Citie, to conduct Gods people into it, Revel. 21. 12. 27. and 22. 14. wee will inclose her] or, we will fence her about, with board of Cedar; which is faire, strong and durable, and of sweet sa∣vour: of such the Temple was builded, 1 King. 6. 15.—18.

V. 10. I am a wall] or, I became a wall; that is, I grew [unspec 10] up and waxed strong in the faith & love of Christ. The little sister sheweth her readinesse to receive and increase in the doctrine of the Gospell my breasts as towers] my breasts are fashioned, Ezek. 16. 7. the ministerie of the word established in mee, to nourish up children unto Christ. The similitude of towers, noteth also the strength, power, and glory of the administration of the Gospell: and the open preaching of it out of pulpits of high places, that all may heare. For Migdal, a towre, is used for a pulpit, in Neh. 8. 4. in his eyes] in Christs sight. findeth peace] We all in our naturall corruption are enemies to God, Rom. 5. 10. but being justified by faith, we have peace with God, through our Lord Iesus Christ, Rom. 5. 1. for the worke of righteousnesse is peace, and the effect of righteousnesse, quietnesse and as∣surance for ever, Esa. 32. 17. and this peace is injoy∣ed by the Holy Ghost, Rom. 8. 6. 9. and it is oppo∣sed to all the troubles, tentations, persecutions and afflictions in this life and world, Ioh. 16. 33. and is that which guardeth our hearts and mindes, through Christ Iesus, Phil. 4. 7.

Vers. 11. Solomon had a Uineyard, &c.] These [unspec 11] words may be understood as spoken by Christ, or by his Spouse forementioned. If by Christ, then it is a comparison betweene Solomon with his vine-yard, and Christ with his. That Solomon (as his father David, 1 Chro. 27. 27.) could not himselfe looke to his Vineyards, but appointed officers to looke unto them, who yeelded him a yeerely tri∣bute, and had themselves a part of the profit for their labour: but Christ (who is alwaies with his Church, Matth. 28. 20. and walketh in the midst of the seven golden candle stickes, Revel. 2. 1.) looketh to his Vineyard himselfe, that unto him, all the fruit and benefit thereof belongeth alone. If it be spoken by his Spouse (which I rather incline unto,) then it sheweth a greater care and diligence in her now then in former times, when she confessed, that shee kept not the Vineyard which was hers; that is, which was committed to her custodie, Song 1. 6. So by Solomon, she meaneth Christ, by the Vineyard, his church in generall; for the house of Israel was the Lords Uineyard, Esa. 5. 7. Baal hamon] that is by interpretation, the master (or owner) of a multi∣tude; meaning hereby either the world, among the multitudes whereof Christ hath his Church; or in

respect of the much fruit which it yeelded unto God, or should yeeld, being situate in a fertile place, which he had blessed with his grace; such as in E∣say. 5. 1. is called the horne of the sonne of oile, that is, a very fruitfull hill. he gave the Uineyard] that is, he let it out, in farme; as it is said, There was a certain householder, which planted a vineyard, &c. and let it out to husbandmen, and went into a farre countrie: Mat. 21. 33. Thus the Apostle saith to the Church of Corinth, Wee are labourers together with God, yee are Gods husbandrie, 1 Cor. 3. 9. a thousand shekels of silver] or, a thousand silverlings, meaning silver shekels: signifying hereby the great fertilitie of this Vineyard, that afforded so much to the ow∣ner, besides the labourers reward. So in Esa. 7. 23. threatning to make the most fruitfull place deso∣late, he saith, Where there were a thousand vines, at a thousand silverlings (or silver shekels) it shall bee for briars and thornes.

Vers. 12. My vineyard which is mine] that is, un∣derstanding [unspec 12] it to bee spoken by the Spouse, as in Song 1. 6. which is committed to my care and kee∣ping. is before me] that is, I alwaies looke un∣to it, care for it, and am diligent to manure and dresse it. As, all his judgements were before me; and his statutes I departed not from them; 2 Sam. 22. 23. to thee O Solomon] that is, thou shalt have thy full due for the fruit of thy vineyard, which is a 1000. silverlings, vers. 11. See Math. 21. 41. 200. to those that keepe the fruit] that is, thy labou∣rers shall receive also according to the agreement, every one for his worke: see Mat. 20. 1. 2. &c. So the Apostle saith, Every man shall receive his owne reward, according to his owne labour; 1 Cor. 3. 8.

Vers. 13. Thou that dwellest] or, O inhabitresse: [unspec 13] Christ speaketh to his Spouse, dwelling in the gar∣dens, that is, in the Churches; teaching her conti∣nuall duty, both to her neighbours, in constant witnessing of the truth; and to himselfe, in prayer and thanksgiving. the companions attending] or, doe attend to thy voice. By companions, he seemeth to meane her fellow Christians, partakers of the same faith, spirit and grace: 2 Pet. 1. 1. By voice hee un∣derstandeth the doctrine of the Church, whereun∣to all ought to attend. cause thou me to heare] to weet, thy voice; as he expressed before; in Song 2. 14. Let me heare thy voice; that is, thy prayers, praises, and thanksgivings: teaching her to call up∣on and to serve him continually. Or, cause to heare me, that is, preach me to thy companions that at∣tend to thy voice; let thy doctrines be my Gospell, not mens traditions. These are the two maine and permanent duties of all Gods churches; that their doctrine be the true and uncorrupt word of Christ; & their prayers & service be directed to him alone, who is ready to heare and help in all time of need. To these two, prayer and the Ministery of the Word, the Apostles gave themselves continually, Act. 6. 4.

Vers. 14. Flee my Beloved] The prayer of the Spouse unto Christ, desiring the end of his King∣dome in this world, where he with his people are persecuted and afflicted; and the translating there∣of into the highest heavens. For Christ now raign∣eth in the midst of his enemies, Psal. 110. 2. and so must raigne, till he hath put all enemies under his feete: and at the end he shall deliver up the King∣dome to God, even the Father, 1 Cor. 15. 24. 25. Then the dead in Christ arising first, they also that live and remaine, shall be caught up together with them in the clouds, to meet the Lord in the ayre; and so shall we ever be with the Lord, 1 Thes. 4. 16. 17. This day she desireth with speed: for though it be usually called the day of Christs comming (or appearing,) yet because he shall not come here to remaine, but to cary his elect away out of this world, shee useth the word Flee, or Depart away. The Hebrews in their Chaldee paraphrast, though they apply not this to the end of the world, yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth; saying: At that time shall the Elders of the Congregation of Israel say, Flee thou O my Beloved, the Lord of the world, from this uncleane earth, and let thy Majesty dwell in the highest heavens: and in tim•• of tribulation when wee shall pray before thee, bee like a Roe, &c, or like a Fawne of the Harts, which when it fleeth, looketh behinde it, so looke thou upon us, and have respect to our tribulation and our affliction from the highest heavens, untill the time that thou shalt take pleasure in us, and redeeme us, and bring us unto the mountaine of Ierusalem; and there the Priests shall burn before thee, the incense of sweet spices. be thou like] or, liken (resemble) thy selfe to a Roe; that is, be swift and make hast to flee away: see the notes on Song 29. 17. fawne of the Harts] that is, a yong Hart. on the mountaines of spices] This referred to the Roe or Hart, sheweth that they used to flee for their succour to mountaines where spices grew, as in Song 2. 17. she mentioned the mountaines of Be∣ther. Or, referring it to Christ himselfe, it may meane the very heavens, called mountaines of spi∣ces, for the height and pleasures which are there at the right hand of God for ever. And it may be in∣terpreted, O thou that art on the mountaines of spices, that is, in heaven; as, Hosanna in the highest, Matth. 21. 9. that is, thou which art in the highest hea∣vens. Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth, by preaching his Gospell: so it endeth with desire of his second comming, to remove his Church out of all misery, into the place of endlesse and incomprehensible glory, And the Spi∣rit and the Bride say, Come; and let him that heareth, say, Come: and Christ himselfe saith, Surely, I come quickly, Amen; Even so, Come Lord Iesus, Revel. 22. 17 20.

FINIS.