Annotations on the Pentateuch - Psalms - Song of Songs

PSAL. CXLIX.

Halelu-jah. [unspec 1]

SIng ye to Jehovah a new song, his praise in the Church of gracious Saints. Let Israel rejoice in his makers, let the [unspec 2] [unspec 3] sons of Zion be glad in their King. Let them praise his name with flute; with timbrell and harp, let them sing Psalms unto him. For [unspec 4] Jehovah taketh pleasure in his people, he will beautify the meek with salvation. The [unspec 5] gracious Saints shall be gladsome in glory, shall shout joyfully upon their beds. The [unspec 6] exaltations of God in their throat, and a twoedged sword in their hand. To do vengeance [unspec 7] on the heathens, reproofs in the nations.

To bind their Kings in chains, and their [unspec 8] [unspec 9] Nobles in fetters of iron. To do on them the judgment written, this comely honor is to all his gracious Saints; Halelu-jah.

PSAL. CL.

Halelu-jah. [unspec 1]

PRaise ye God in his sanctity, praise him in the firmament of his strength. Praise [unspec 2] him in his powers, praise him according to the multitude of his greatness. Praise him [unspec 3] with the sound of the Trumpet, praise him with the psaltery and harp. Praise him with [unspec 4] Timbrel and Flute, praise him with Virginals and Organ. Praise him with well sounding [unspec 5] Cymbals, praise him with loud sounding Cymbals. Let all breath praise Yah; Halelu-jah. [unspec 6]

Annotations.

THe Song of Songs] Songs and Psalms are for [unspec 1] the most part arguments of joy and gladness in them that sing, and of their praises, whom the songs concern, I am. 5. 13. Ephes. 5. 19. Exod. 15. Judge. 5. Isaiah 26. 2 Sam. 22. Psal. 66. 1. 2. 3. &c. So this book treating of man's reconciliation unto God, and peace by Jesus Christ, with joy in the Holy Ghost; is called a Song: which therefore the faithful should learn to sing with understanding, making melody in their hearts to the Lord, when they feel themselves made partakers of his joy. And it is entitled 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 Lord's, 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 Scripture: for this celebrateth the mysteries of Christ and his Church, and the communion between them, more amply and excellently then any other. which is Solomon's] It is better to hear the rebuke of the wise, then for a man to hear the song of fools, Eccles. 7. 5. but Solomon who made this Song in praise of Christ and of his Church, surpassed all the Kings of the earth in riches and wisdom, 2 Chron. 9. 22. he was wiser then all men; for God gave him wisdom and understanding exceeding much, and largeness 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 hear his wisdom, which God had put in his heart, 1 King. 10. 24. There was none like him before him, neither after him shall any arise like unto him, 1 King. 3. 12. It may also be interpreted, which belongeth to (or concerneth) Solomon: understanding hereby Christ himself whom Solomon prefigured in Kingdom, wisdom, and glory. And Solomon (called in Hebrew Shelomoh, but after the Greek, 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 quietness unto Israel in his days, 1 Chronic. 22. 9, so he 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, Isaiah 9. 6. and he is called Solomon in this Song, Chapter 3. 11. and David prophesying of Christ's Kingdom, entitled his Psalm, For Solomon, Psalm 72. Thus the penman of this book, being the wisest of all the Prophets, and Christ whom it concerneth, being the very wisdom 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 hymns, which Solomon the Prophet, the King of Israel, uttered by the Spirit of prophesy, before the Lord, the Lord of all the world.

V. 2. Let him kiss me] As the Scripture mentioneth [unspec 2] the Bride, the Bridegroom, and the friends of them both, the children of the bride chamber, John. 3. 29. Matthew 9. 15. so in this Song all these, (especially the two former) are brought in as speakers, everyone of and unto other, so declaring their mutual desires, loves and affections. The Bride is the Church espoused to Christ, and called the wife of the Lamb, Rev. 21. 9. to whom she is to be presented a chaste virgin, 2 Cor. 11. 2. and this Church Christ loved, and gave himself for it, that he might sanctify and cleanse it with the washing of water, by the Word; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such things; but that 〈◊〉 should be 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 governors, until the time appointed of the Father, Gal. 4. 1. 2. kept under the Law, shut up unto the faith, which should afterwards be revealed; which law was a Schoolmaster unto Christ, Gal. 3. 23. 24. In this estate she continued till faith came, and then she being dead to the Law, by the body of Christ, was to be married 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 days of the Prophets, saw the promises a far off, and were persuaded of them, and embraced them, and did all obtain 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 Solomon's days, the Church before Christ's coming had greatest glory, having the Temple built, living under that most wise, rich, and peaceable King: the Israelites being many, as the sand which is by the sea in multitude; eating and drinking, and making merry; 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 ruin of his house and kingdom, and in his book of Ecclesiastes proclaimed all things under the Sun, to be vanity; and in this Song prophesieth of the Church and Kingdom of Christ. And as he with many other Prophets, and Kings, and righteous men, desired to see Christ, and to hear his words, but did not, Luke 10. 24. Mat. 13. 17. so here he manifesteth the desire of him-self and of all the faithful to enjoy the blessings and graces of Christ; saying, Let him kiss me. Whereby the Church desireth to have Christ manifested in the flesh, and to have the loving and comfortable doctrines of his Gospel, applied unto her conscience; that she might not be always under the Schoolmaster of the Law, (which worketh wrath, Rom. 4. 15.) but might be 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 sign of favor and reconciliation, 2 Sam. 14. 33. And as we are willed to kiss the Son, Psal. 2. 12. that is, lovingly and gladly to submit unto and obey his commandments: so the Church here prayeth first, that the Son would kiss her; that is, in love and kindness teach, and apply unto her the grace of his Gospel. For, herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, 1 John 4. 10. Afterward, we love him, because he first loved us, 1 John 4. 19. and we kiss him, Song. 8. 1. The Hebrew expositors, as the Chaldee Paraphrast and others, do for the most part, apply these things to the giving of the Law by Moses: For they being ignorant of the righteousness of God, have gone about to establish their own righteousness, Rom. 10. 3. Howbeit, some of them in ancient time, saw better, as appeiteth by their Midrash, (an Hebrew commentary on this book) which here saith; Moses taught them the Law, and whatsoever they learned they forgot again. Then they said unto Moses, ô that God would show himself again, and kiss us with the kisses of his mouth, that his doctrine might be fastened in our hearts. Moses said unto them. This cannot be done now, but it shall be in the days 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 own lovely and gracious doctrines. As in Prov. 27. 6. the wounds of a friend, signify sharp reproofs, and are opposed to the deceitful kisses, that is, the flattering speeches of an enemy: so here the kisses desired of this friend, are the comfortable words of the doctrine of salvation; opposed to the severe rebukes which the Law giveth for our sins, condemning and cursing everyone that continueth not in all things which are written in the book of the Law to do them, Gal. 3. 10. But Christ (into whose lips grace is poured, Psal. 45. 3.) openeth his mouth, and uttereth Blessings, Matth. 5. 2. 3. &c. for thy loves] She turneth her speech unto Christ, and showeth 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 better are thy loves then wine! Song. 4. 10. These she perceiveth from Christ, by the works of Adoption, Redemption, Justification and Sanctification through Christ and his Spirit; as in 1 John 3. 1. 16 and 4. 9. 10. John 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 until the morning, Prov. 7. 18. and Israel's communion with Babylon's idolatry is thus sh • wed, The sons of Babylon 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, joyful, &c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures, rejoicing the heart of man, Psal. 104. 15. and wine maketh the life (or living) joyful, Eccles. 10. 19. it causeth to forget affliction, poverty, misery, Prov. 31. 6. 7. It was also used in the legal sacrifices and service of God, Num. 15. 5. Hos. 9 4. But the graces of Christ, and comforts of his Spirit (wherewith the Saints are to be filled, Ephes. 5. 18.) do far excel all worldly pleasure, and do cause such as drink of them, to forget their bitterness poverty, sorrows, which by the terrors of the Law, and guilt of conscience for sin, did before afflict them, Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth, John 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 service perfect, as partaining to the conscience: Heb. 9. 1.—9. and 10. 1. 2. 3. 4.

Vers. 3. For the favor] or, For thy odour (swell) [unspec 3] of thy good ointments. By savor or smell, is meant knowledge, understanding, sense or feeling; as the Apostle expoundeth it, the savor of his knowledge, 2 Cor. 2. 14. So a tree is said to bud through the smell (or 〈…〉 ) of water, Job 14. 9. and towe is broken when it smelleth the fire, that is, feeleth it, Judge. 16. 9. Good ointments (or good oiles) are precious and sweet ointments, wherewith special persons were anointed of old: as the holy anointing oil made of principal spices, (Exod. 30. 23. 25.) is called the good ointment, Psal. 133. 2. and of the precious things which King Hezekiah shown to the Ambassadors 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 sign of joy and cheerfulness, Eccles. 9. 7. 8. for sweet odors revive and comfort the spirits in man, when they are dulled with sorrow, or much meditation; wherefore it is said, Ointment and perfume rejoice 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 similitude the Church here commendeth the graces of Christ, which he had, being full of the Holy Ghost; for his God had anointed him with the oil of gladness above his fellows, Heb. 1. 9. and of him it is said, The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, &c. Luke 4. 18. Isaiah 61. 1. And the odour of these graces is smelt, when the Gospel preached, is by sense or judgment perceived, Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment poured-forth] As Messias and Christ, is by interpretation Anointed; and he is called the Oile (or Ointment) in Isaiah 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 Isles shall wait for his Law, Isaiah 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 Christ's Name before the Gentilis, Acts 9. 15. and as a good Name is better then a good ointment, Eccles. 7. 1. so the name and doctrine of Christ, excelleth all other, that at the name of Jesus every knee should bow, Phil. 2. 10. This name is as a precious ointment poured forth by the preaching of the Gospel, and by the miracles confirming the same: accomplished not only by Christ himself, (a man approved of God among the Israelites by miracles, wonders and signs, 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 ear, Matth. 10. 27. which also they performed, Rom. 15. 19. and 16. 25. 26. and therein rejoiced, and said, Now thanks be unto God, which always 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-savor in Christ, in them that are saved, and in them that perish: to the one, the savor of death unto death: and to the other, the savor of life unto life, 2 Cor. 2. 2. 14. 15. 16. And as the box of ointment when it was broken and poured forth on Christ's head, the house was filled with the savor of it, Mark 14. 3. John 12. 3. so when his Name and Gospel 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 John 2. 20. that whereas before they mourned for their sins and miseries, they now are comforced, and have the oil of joy given unto them, Isaiah 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 faithful (whether whole Churches, as 2 Cor. 11. 2. or particular persons,) who with chaste and pure minds serve the Lord only, and worship him in spirit and truth, and stand with Christ on the mount Zion, 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 Lamb whither soever he goeth: these were bought from among men, being the first fruits unto God and to the Lamb; and in their mouth was found no guile for they are without fault before the throne of God, Rev. 14. 1 4. 5. And these love the Lord, for the odour of his good ointments 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 John 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 walk after his commandments, and keep them, 2 John. v. 6. John 14. 15.

Vers. 4. Draw me] A second request of the Spouse [unspec 4] unto Christ, that he would not only call her outwardly, by the voice of his Gospel, but (forasmuch as the word preached profiteth not, if it be not mixed with faith in them that hear it, Heb. 4. 2. and faith is not of ourselves, it is the gift of God, Eph. 2. 8. who worketh in us both to will and to do, of his good pleasure, Phil. 2. 13.) that he would also open her heart, Acts 16. 14. effectually work in her by his Spirit, and continue and increase his grace towards her. For drawing, implieth power in him that draweth; as, He draweth the mighty with his power, Job 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 continuance of grace; as, O draw (that is, continue) thy loving kindness, to them that know thee, Psal. 26. 10. and in them that are drawn, it is a sign of infirmity: as, No man can come unto me, except the Father which hath sent me draw him, John 6. 44. And this is a fruit and effect of Christ's death, as himself saith, And I, if I be lifted up, (or taken away) from the earth, will draw all men unto me, John 12. 32. This drawing is by being effectually taught of God, as again he saith, It is written in the Prophets, And they shall be all taught of God: every man therefore that hath heard and hath learned of the Father, cometh to me: John 6. 45. and is a sign of God's everlasting love towards such, as it was said unto Israel, Yea I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee, Ier. 31. 3. we will run] I, and the Virgins fore-mentioned will run after thee: for they follow the Lamb 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 running, Gal. 2. 2. and 5. 7. and our life is likened to a course (or race) which is run, as John fulfilled his course (or race) Acts 13. 25. and Paul saith, I have finished my course, 2 Tim. 4. 7. Running, signifieth readiness 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 implied as an effect of Christ's grace drawing her, according to the Prophesy; Behold thou shalt call a nation that thou knewest not, and nations that knew not thee shall run unto thee, &c. Isaiah 55. 5. And again, They that wait on the Lord shall renew strength, &c. they shall run and not be weary, they shall walk, and not faint, Isaiah 40. 31. Now the way which we are to run, is his commandments, of which David saith, I will run the way of thy commandments, when thou shalt enlarge my heart, Psal. 119. 32. Under 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 sufferings, and so entering 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 himself, and take up his cross daily and follow me, Luke 9. 23. Therefore it is written, Let us lay aside every weight, and the sin which doth so easily beset us; and let us run with patience, unto the race that is set before us; looking unto Jesus, the author and finisher of our faith, Heb. 12. 1. 2. into his chambers] This showeth the benefits which they find that follow Christ, they are brought not only into the Kings palace, as in Psal. 45. 16. but into his privy chambers, the most secret, safe, and quiet rooms of his Palace. Chambers 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 rejoice together, Joel 2. 16. Judge. 15. 1. Hereby is signified the revelation of the mystery of the Gospel, the Secret of the Lord, which is revealed to them that fear him, Psal. 25. 14 and the spiritual comforts which they reap thereby: for, Eye hath not seen, nor ear heard, neither have entered 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 Spirit searcheth all things, yea the deep 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 knowledge are filled with all precious and pleasant riches: Prov. 24. 4. Into them Paul (as a friend of the Bridegroom) endeavored with great strift to bring the Church; that their hearts might be comforted, being knit together in love, and unto all riches of the fullness 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 wisdom and knowledge; Coloss. 2. 1. 2. 3. In these chambers also, the Saints are kept safe from evil, Psal. 27. 5. delivered from the wrath and judgments of God due for their sins, 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, John. 16. 33. Therefore unto them he saith, Come my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself for a very little moment, until the indignation be overpast, Esa. 26. 20. Be glad and rejoice] be glad inwardly, and rejoice outwardly: these comforts they find in the Kings chambers, whose Kingdom is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost, Rom. 14. 17. Wherefore they say, I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness; as a bridegroom decketh himself with ornaments, and as a bride adorneth her self with jewels, Isaiah 61. 10. and thus they rejoice with joy unspeakable, and full of glory, receiving the end of their faith, even the salvation of their souls, 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 verse. 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 remembered inwardly, recorded and mentioned outwardly. For they with joy, drawing water out of the wells of salvation, do say in that day, Praise the Lord, call upon his name, declare his doings, among the people; make mention, that his name is exalted, Isaiah 12. 3. 4. I will mention the loving kindnesses of the Lord, the praises of the Lord, according to all that the Lord hath bestowed on us; and the great goodness towards the house of Israel, which he hath bestowed on them, according to his mercies, and according to the multitude of his loving kindnesses, Isaiah 63. 7. I will make mention of thy righteousness, even of thine only, Psal. 71. 16. I will make thy name to be remembered in every generation and generation: therefore people's shall confess thee, forever and aye. Psalm 45. 18. The upright love thee] Hebr. uprightnesses (or righteousnesses) love thee; whereby righteous or upright persons are meant (the virgins fore-mentioned in verse. 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, companies of thanksgivers; and many the like. So this fruit cometh by remembering and mentioning Christ's loves, that the righteous are confirmed and increased in love towards him, more and more: as the Apostle wrote to them that believed on the name of the Son of God, that they might believe on the name of the Son of God; that is, might be confirmed, continued, and increased in their belief, 1 John 5. 13. The Hebrews, ignorant of Christ, have applied these things, unto God's 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 Egypt, 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 we will run after the way of thy goodness; and bring us near to the bottom of the mount Sinai, and give us thy Law out of thy treasure-house which is in the Firmament; and we will be glad and rejoice 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 people's; and all just men which do that which is right before thee, shall fear thee, and love thy commandments. But the Law, being the ministration of death, though it was glorious, hath no glory in respect of the ministration of the Spirit, and of righteousness, which exceedeth in glory, 2 Cor. 3. 7.—10. Therefore the New Testament being now confirmed in Christ, those former things (which were figures and shadows) are no more remembered: as was prophesied in Ier. 3. 16.

Vers. 5. I am black] Hitherto hath been the Churches first speech unto Christ, testifying her [unspec 5] faith and love: now follow her words to the daughters of Jerusalem, against the scandals and offenses that might arise for the Churches afflictions and infirmities which appear in this life. Blackness signifieth tribulation, as Job complaineth: My skin is black upon me, and my bones are burnt with heat, Job 30. 30. and Jeremiah lamenteth the blackness of the Nazerites visage, Lam. 4. 8. And here in the verse following, the Church showeth her blackness to be because the Sun had looked down upon her; and the scorching of the Sun, is by our Savior expounded tribulation or persecution arising because of the word, Matth. 13. 6. 20. 21. It may also imply her blackness by sin, in respect of her own negligence which she acknowledgeth in the end of the 6. verse: and in respect of both, her blackness by sorrow and mourning for her present miseries; as black color, was the habit of mourners: For the hurt of the daughter of my people, am I hurt; I am black: astonishment hath taken hold on me, Ier. 8. 21. Thus the Church is partaker of the afflictions of Christ, at whom many were astonied, his visage was so marred more then any man; and his form more then the sons of men, Isaiah 52. 14. and comely] or, but comely: and is here by way of opposition; though I am black, yet am I comely also. The Hebrew Navah, signifieth comely, beautiful, amiable, and to be desired. The Greek here translateth it goodly or fair, and in verse. 10. beautiful. So the Apostle in Rom. 10. 15. expoundeth it beautiful, from Isaiah 52 7. This comeliness of the Spouse, is after shown to be both in her sight or countenance, Song. 2. 14. and in her speech, Song. 4. 3. And as blackness is in the color and skin; so comeliness is in the parts, features, 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 Jesus unto good works, Eph. 2. 10. Thus was she black in her self, but comely in Christ; for God's strength is made perfect in weakness: 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;) therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, for when I am weak, then am I strong; 2 Cor. 12. 9. 10. And again, We are troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body, the dying of the Lord Jesus, that the life also of the Lord Jesus, might be made manifest in our body, 2 Cor. 4. 8. 9. 10. daughters of Jerusalem] to these she speaketh again 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 Jerusalem 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 Sodom and Samaria are prophesied of, that they should be given to Jerusalem for daughters, Ezek. 16. 61. And thus in Psalm. 45. 13. 14. the Kings daughter (the Church) is brought unto the King in raiment of needle works; and virgins her friends after her. Such are here comforted against the scandal of the Cross, and infirmities which accompany the Church in this world. tents of Kedar] Kedar was the second son of Ishmael, Gen. 25. 13. His posterity (which were still called by his name) dwelt in Tents in the deserts of Arabia; fed cattle, and were given to their bow, and wars: see Isaiah 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 interpretation signifieth Black: and the Kedarenes that dwelt in tents, had thereof their name Scenites (as if we should say Tentaries,) and their tents were of hair cloth, made of goats hair, 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 Jacob, Ier. 30. 18. and the tents of Judah, Zach. 12. 7.) is for her afflictions, persecutions, pilgrimage, and many infirmities; in outward view of the world, like to the black and hairy tents of Kedar, or such as dwelt in them. curtains of Solomon] these are to set forth her comeliness; as Kedars tents did her blackness. And though curtains sometimes signify tents, as the Ark of the Lord remained under curtains, 1 Chron. 17. 1. and, Eenlarge the place of thy tents, and let them stretch forth the curtains, Isaiah 54. 2. yet Solomon's curtains here seem rather to mean the goodly hangings that were in his house, and about his bed. For Solomon dwelt not in tents, but having riches and wealth and honor, such as no Kings had; 2 Chron. 1. 12. built him houses, Eccles. 2. 4. and one which was thirteen years in building, 1 King. 7. 1. and for his Queen Pharaoh's daughter, he built an house, 1 King. 9. 24. So though the Church be outwardly black like Kedars tents; yet is she inwardly beautiful as Solomon's curtains: 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 Calf, (Exod. 32.) their faces were black, like the sons of Cush (the Ethiopians) which remain in the tabernacles of Kedar: and when they turned by repentance, and were forgiven, the brightness of the glory of their faces was increased, like the Angels; for that they made the curtains for the Tabernacle, and the divine majesty dwelt among them: and Moses their master went up to the firmament, and made peace between them and their King.

Vers. 6. Look not upon me] or, Behold me not, to [unspec 6] weet, with contempt for my blackness; that is, Despise me not: as in Job 41. 34. He beholdeth all high things, that is, despiseth them. Or, Look not upon me, with delight and gladness for my affliction: as in Obad. v. 12. thou shouldest not have looked on the day of thy brother. Or, Look not upon me with astonishment, as the Apostle teacheth, That no man should be moved for these afflictions; for yourselves know that we are appointed thereunto, 1 Thess. 3. 3. blackish] or, somewhat-black; in Greek, made black: the old Latin version translateth it, brown. The form of the Hebrew word here, differing from the former, seemeth to diminish the signification: as in Levite. 13. 19. a word in the like form meaneth, somewhat reddish. By this, she would teach not to judge of her estate by her skin, by the outward appearance; where afflictions and infirmities only are to be seen. the Sun hath looked down] Hereby afflictions and persecutions are meant; as that in the Parable, When the Sun was up, they were scorched; is expounded, when tribulation 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 color, who is fair in Christ her beloved, Song. 1. 8. 15. but by accident; God from heaven thus chastising her sins, and exercising her faith and patience, Lam. 1. 6. 13. 14. &c. the sons of my mother] that is, either the children of the Church, false brethren, false Prophets, and deceivers: or, inordinate lusts, and sins which dwelt in her, and were conceived with her in the womb; for with both these is the Spouse of Christ afflicted. Of the first, David complaineth, I am become a stranger unto my brethren, and an alliant unto my mothers sons, Psalm. 69. 9. And the Apostle saith, Of your own selves shall men arise speaking perverse things, to draw away disciples after them, Acts 20. 30. Such are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness, for they call themselves of the holy City, &c. Isaiah 48. 1. 2. Such might be called the children of her mother, (though not of her father) false brethren, among whom the Saints are often in peril, Gal. 2. 4. 2 Cor. 11. 26. who pretending faith and godliness, do dangerously oppose the same: as the true Church, Prophets, Christ himself, and his Disciples have found in all ages. Of the second, the Apostles tell us of lusts that war in our members, James 4. 1. of fleshly lusts, which war against the soul, 1 Per. 2. 11. and these may be called our mothers children, because in sin and in iniquity, we have been conceived and brought forth, Psalm 51. 7. which sin reviveth in us, when the commandment of God cometh, deceiveth us, and slayeth us, and under it we are sold; so that the good which we would, that do we not; but the evil which we would not, that do 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 me and against me: as the Greek version saith, fought in me (or against me.) So this phrase is used in Isaiah 41. 11 All they that were incensed against thee shall be ashamed, &c. and in Isaiah 45. 24. all that are incensed against (the Lord) shall be ashamed: which being spoken there of outward enemies, may also be applied to our inward lusts, as in I am. 4. 1. 1 Pet. 2. 11. they made me] or, set, put, assigned me. the keeper of the vineyards] where the Sun hath burnt me; as in Matth. 20. 1. 12. they that labored in the vineyard do complain how they have borne the burden and heat of the day. So in the captivity of Babylon, the poor 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 dressers, Isaiah 61. 5. and the Kingdom of God committed into the hands of the Jews, is likened to a Vineyard, 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 own vineyard, seem to mean false Churches, and in them the corruption of religion, whereunto her mothers sons sought to draw her: setting her to observe the ordinances and traditions of men, or otherwise to undergo their cruelty and wrath. Thus the Pharisees made the word of God of none effect, through their tradition which they had delivered, Mark 7. 13. and bound heavy burdens, and grievous to be borne, and laid them on men's shoulders, 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 again used is Son. 8. 12. my vineyard which is mine, is before me. Spiritually the Vineyard is the Church, as in Isaiah 5. 7. the vineyard of the Lord of hosts, is the house of Israel, and the men of Judah his pleasant plant, the keeping of, or laboring in this vineyard, is the performing of the charge and duty which God hath laid upon everyone therein: that so they may yield unto him the fruits of his own graces, Mat. 21. 33. 34. Isaiah 5. 2. 7. I have not kept] either through her own infirmity, or negligence, or others tyranny, or both. For as the Apostle complaineth, that he did not what he would, but what he hated: and found not how to perform that which is good, Rom. 7. 15. 18. so of the slothful man Solomon showeth, how he went by the vineyard of the man void of understanding, and loe it was all grown over with thorns, nettles had covered the face thereof, &c. Prov. 24. 30. 31. And by outward violence and persecution, the Church may be scattered abroad, Acts 8. 1. and when Judah was captived, the solemn feasts and sabbaths were forgotten in Zion, &c. Lam. 2. 6. &c. And oftentimes for the sins of his people God sendeth persecution and afflictions upon them, Isaiah 5. 2. 5. 6. Lam. 1. 14. 18. 22. The Chaldee Paraphrast expoundeth this verse thus: The Congregation of Israel said before the people's, Despise me not because I am blacker then you, because I have done work like yours, and have worshipped the Sun and Moon; for false Prophets they have been the cause that the fierce wrath of the Lord hath come down upon me; and they learned me to serve your idols, and to walk 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 Kingdom here on earth; that as he 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 flock, in his public 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, increase in knowledge, faith, and all other graces; may be strengthened against temptations, and afflictions. So men are commanded, Seek the Lord, and his strength; seek his face continually, Psalm 105. 4. And, Unto the place which the Lord your God shall choose out of all your tribes, to put his name there; even unto his habitation shall ye seek, and thither thou shalt come, &c. Deut. 12. 5. That place is not always easy to be discerned; for many will falsely say, Lee here is Christ, or loe he is there, Mark 13. 21. 22. and sometimes Christ, for men's sins, withdraweth himself, 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 fly into the wilderness, where she is nourished of God many days, 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 soul loveth] this signifieth unfeigned and fervent love, with a longing desire to enjoy the fellowship of her beloved: therefore she useth this phrase again, when in the absence of Christ, she earnestly seeketh for him in Chap. 3. verse. 1. 2. 3. 4. Like it, is the affecting or longing of the soul, in Gen. 34. 8. the knitting of the soul, 1 Sam. 18. 1. the delighting of the soul, Isaiah 42. 1. and sundry the like. where thou feedest] or, how thou feedest; how thou makest to rest. feedest] Hebr. wilt feed, that is, art wont to feed, or usually and continually feedest, to weet, thy flock; which word (as being easy to be understood) is often omitted; as in Gen. 37. 16. and 29. 7. Feeding implieth all the duties of a Pastor or Heirder, as to lead in and out, to give pasture and water, to govern with the rod and staff, &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 sheep, Heb. 13. 20. doth by his Ministry, with his Spirit, Word, Seals, Censures, &c. feed his people; for whom he laid down his life: he calleth them by name, leadeth them out, goeth before them, saveth them from wolves that would devour, giveth them eternal life, and they shall never perish: John. 10. Of him it is prophesied, He shall feed his flock like a shepherd; he shall gather the Lambes with his arm, and carry them in his bosom; he shall gently lead those that are with young, Isaiah 40. 11. Therefore she desireth to be under his guidance, and in his fold, that he feeding her she may not lack: or desireth to know the manner how Christ feedeth, that she likewise may so feed her kiddes: as verse. 8. makest to rest] or, makest to lie down, and so givest rest to thy flock. Both these works of grace God promiseth to his people, with other the like, saying, I will both search my sheep, and seek them out; I will feed them in a good pasture; I will feed my flock, and I will cause them to lie down, saith the Lord God; I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong, and will feed them with judgment, Ezek. 34. 11. 14. 15. 16. at noon] in the heat of the day; signifying the heat of persecution, tribulation, temptation; and whatsoever may cause the disquiet and grief of his flock. In the midst whereof Christ giveth safe repose unto his sheep: which have peace in him, though in the world they have affliction, for he hath overcome the world, John 16. 33. They shall not hunger nor thirst, neither shall the heat nor Sun smite them: for he that hath mercy on them, shall lead them, even by the springs of water shall he guide them, Isaiah 49. 10. that turneth aside] or, as one that enwrappeth, or that covereth her self, or, that is covered, or veiled: this latter sense the Greek version giveth, according to the usual signification of the Hebrew word. And this covering either is a sign of sorrow and shame; as mourners used to cover their faces, Ezek. 24. 17. or, of lightness and dishonesty, as Tamar 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 wander about and seek him with sorrow; and be by others reputed an harlot; for she would eschew all appearance of evil. Or, by saying, as one that turneth aside, she intimateth her peril, lest through want of him whom she loveth, she fall into the hands of others, which boast to be Christ's companions, and so in her faith and manners be corrupted: as were the Churches of Galatia, Gal. 1. 6. 7. For when men have not their abiding in the Lord's inheritance, they are in danger to be drawn unto the service of other gods; as David acknowledgeth in 1 Sam. 26. 19. flocks of thy companions] or, herds of thy fellows; for, Gneder, is both a flock and an herd, Joel 1. 18. It seemeth here to mean the congregations of false Christ's, and false Prophets, which come in his name, saying I am Christ, and do deceive many, Matth. 24. 5. 24. 2 Pet. 2. 1. 2. But Christ's sheep follow him, for they know his voice, and a stranger they will not follow, but will flee from him, for they know not the voice of strangers, John. 10. 4. 5. but they all, have one shepherd, Ezek. 37. 24. And as other shepherds are not to be followed, so neither other flocks or herds: for God's elect shall inherit his mountain, and his servants shall dwell there, Isaiah 65. 9. In Ier. 6. 2. 3. the daughter of Zion is likened to a comely and delicate woman: her enemies are likened to shepherds with their flocks. Of the Hebrews, Sol. Rashi expoundeth this passage thus: Tell me ô thou whom my soul loveth: Now the Holy Ghost turneth and likeneth her to a flock, lovingly affected unto the Pastor. The Congregation of Israel saith before him, as a woman to her husband, Tell me ô thou whom my soul loveth, where thou feedest thy flock, among these wolves amids whom they are: and where thou makest them to rest at noon, in this captivity, which is a time of tribulation unto them, as the noon-tide which is a time of tribulation unto the flock. And if thou sayest, Why art thou so careful? This is not for thine honor, that I should be like a mourner, covering the lip, weeping for my flock, by the flocks of other shepherds, which feed their flocks as thou dost; as if she should say, Among the troupes of the people's that are joined to other gods, and have Kings and Princes that menage (or govern) them. The Chaldee paraphrast explaineth it thus: When the time was come that Moses the Prophet should be dissolved out of the world, he said before the Lord; I know that this people will sin, and shall go into captivity; now show thou unto me, how they shall be governed, and dwell among the people's, whose decrees are grievous, as the heat and scorching of the Sun at noon in the midst of Summer. And why shall they wander up and down among the flocks of the sons of Esau and Ishmael, which do associate unto thee their errors (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 speak unto his people, with words of comfort and instruction; and after proceedeth to show the power and glory of the Church adorned with his graces. Sol. Rashi saith, This is the answer of the Pastor. thou know not] or, thou thyself knowest not. Hebr. If thou know not to thee; or, for thyself; which latter words are thought to be redundant, and are therefore omitted in most translations; though here it may have a commodious sense; to signify the ignorance which she hath in her self, upon acknowledgement whereof Christ informeth her. Sol. Rashi expoundeth it, If thou know not whither thou shouldest go to feed thy flock, thou fairest among women; because the Pastor he hath ceased to govern (or menage) them. fairest] Hebr fair (or beautiful) among women; whereby is meant, more fair 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 blessed then other women: so the Lyon is said to be strong among beasts, that is, strongest, Prov. 30. 30. The Hebrew Iaphab, signifieth fair or beautiful, not only in color, but in comely proportion, and elegancy, such as draweth love and liking: for the same word is attributed sometime to cattle, Gen. 41. 3. to trees, Ier. 11. 16. and to everything 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 spiritual beauty of faith, hope, love, patience, &c. wherewith God in Christ hath beautified her, who by nature was deformed and loathsome, as is shown in Ezek. 16. where her nativity was of the land of Canaan, of Amorites and Hittites, verse. 3. she was cast out to the loathing of her person, in the day that she was borne, verse. 5. she was polluted in her own bloods, ver. 6. till God gave her life, and excellent ornaments, verse. 7. covered her nakedness, verse. 8. washed away her bloods, verse. 9. clothed, girded, decked her with ornaments, chains, jewels, &c. and so she became exceeding beautiful, verse. 10. 13. She being privy to her own infirmities, called her self black, verse. 5. but Christ here calleth her fair, and magnifieth her beauty in verse. 15. and often in this Song: because he hath sanctified and cleansed her, with the washing of water by the Word, that he might present her to himself a glorious Church, not having spot or wrinkle, or any such thing, but that she should be holy and without blemish, Ephes. 5. 26. 27. Thus if we will condemn ourselves, God will justify us: and when we are weak, then are we strong, 2 Cor. 12. 10. And as we increase in obedience and sanctification, so doth the love of Christ increase towards us, Psal. 45. 11. 12. go thy way forth] or, get thee out, go forth thou. Heb. go out for thee, or, go forth for thyself. As God said to Abram, Go thou, or for thyself, Gen. 12. 1. so here Christ calleth forth his Church, from sitting still in her mournful estate, that she should not only wish and desire, but endeavor, and put forth her self to do the works of her calling, to feed her kids, and to go out to meet the Bridegroom, Matth. 25. 6. For, not every everyone that saith unto Christ, Lord, Lord; shall enter into the kingdom of heaven: but he that doth the will of his Father which is in heaven, Matt. 7. 21. by the footsteps of the flock] or, in the footsteps of the sheep: that is, go in those ways, and do those, works which the sheep or flock 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 himself 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 flock of God, and of godly pastors, in that faith and order which they have walked in before us: as it is said, Be ye imitators of me, 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 flock 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 ye be not slothful, but imitators of them, who through faith and patience inherit the promises, Heb. 6. 11. 12. The flock here spoken of seemeth to be opposed unto the flocks (or herds) in verse. 7. as Christ is to his companions (or fellows) there mentioned: who as he is the One great Pastor, so hath he generally one fold and flock, John 10. 16. Ezek. 34. 22. 23. which is his Church, as he saith, And ye my flock, the flock of my pasture, are men, Ezek. 34. 31. Their footsteps are their faith and works set forth in the Scriptures: as we are taught to walk in the footsteps of the faith of our father Abraham, Rom 4 12. and so of all other our godly predecessors, Heb. 11. 1. 2.—40. and 12. 1. after whom we should walk in the same spirit, in the same footsteps, 2 Cor. 12. 18. And thus the Hebrews also understand this place, as Rashi explaineth it: Consider the ways of thy first fathers, which received my Law, and kept my charge, and my commandments; and walk thou in their ways. Likewise the Chaldee paraphrast saith, The Congregation which is like to a fair damsel, and whom my soul loveth, let her walk in the ways of the just men, and order her prayer by the mouth of her governors, and let her lead her posterity, and learn her children which are like to the kiddes of the goats, to go unto the Synagogue, and unto the School, &c. feed thy kids] The flock in Scripture usually comprehendeth both sheep and goats, as in Levite. 1. 10. and though goats sometime being opposed to sheep, signify the wicked reprobates Matthew 25. 32. 33. &c. yet usually they figured in the Law, Christians given up as sacrifices to God: and Christ himself 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 signify young and tender Christians, which are to be fed with the sincere milk of the word, that they may grow thereby, 1 Pet. 2. 2. And so Christ giveth charge, Feed my Lambs, Feed my Sheep, John 21. 15. 16. And this is the end, why the fairest among women is willed to go out, that she may find pasture for her kids: following herein the example of Christ, who leadeth out his sheep, and putteth them forth, that they may find pasture, John 10. 3. 4. 9. besides the tents] or, by the Tabernacles (the dwelling places) of the shepherds. By w ^ch those companions of Christ, v. 7. seem here to be meant, such as are transformed like the Ministers of righteousness, 2 Cor. 11. 15. and their flocks like the flock 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. Rashi expoundeth it, by other people's: Otherwise it may be understood (as the former sentence) of the good shepherds tents, which of old fed the flock of God in faith and love, as their footsteps are left recorded in the Scriptures, Psal. 77. 21. and 78. 70. 71. 72. Isaiah 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 Hebrew is thus: To the company of-horses, in the chariots 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 evil: in Greek, my neighbor or next. This title Christ giveth to his Spouse, often in this Song, as after in verse. 15. and ch. 2. 2. 10. 13. and ch. 4. 1. 7. and 5. 2. and 6. 4. and showeth the reason on both parties to his disciples, saying, I have called you friends, (not servants) for all things that I have heard of my Father, I have made known unto you: and, Ye are my friends, if ye do whatsoever I command you, John 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 propriety signify a mare; is here usually taken of Christian interpreters, and of the Hebrews, to signify a company, or troop of horses: and so the Greek (which also is Tee hippo in the feminine gender) is sometimes used in Greek Authors, for a company of horses. And in the Scripture phrase, the names of beasts, birds, &c. are often used collectiuely; as in Exod. 15. 1. the horse and his rider, for, the horses and their riders. The Hebrew letter Yod, which usually signifieth mine, is sometime added in the end of words without signification, as in Lam. 1. 1. Howbeit the Greek version here translateth it, My company-of-horses: and it may have good use. The horse is a warlike beast, as God describeth him in Job 39. 19—25. and Solomon saith, The horse is prepared against the day of battle, Prov. 21. 31. in the chariots of Pharaoh] Pharaohs horses and chariots were of most request, as the Scripture often showeth; and therefore were sought after by Solomon in his trading with Egypt, 2 Chron. 1. 16. 17. And the Prophet saith, Woe to them that go down to Egypt for help, and stay on horses, and trust in chariots because they are many, &c. Isaiah 31. 1. And in Ezek. 17. 15. the King of Judah sent his Ambassadors into Egypt, 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 shepherds; was presently to look for troubles in it self, Acts 20. 29. 30. and opposition at the hands of those companions, (forementioned in verse. 7.) and their flocks: as the Scripture often speaketh of contention among shepherds, about the feeding and watering of their flocks, Gen. 13. 6. 7. and 26. 14. 15. 20. 21. Exod. 2. 16. 17. and when God threateneth wars against the daughter of Zion, he saith, The shepherds with their flocks 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 troop of horses, in Pharaohs chariots, 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 visited his flock the house of Judah, and hath made them as his goodly horse in the battle, &c. And they shall be as mighty men which tread down (their enemies) in the mire of the streets in the battle, and they shall fight, because the Lord is with them, &c. verse. 5. And if we read it, my company of horses, it accordeth with Zachar. 10. 30. where the Lord likeneth them to his goodly horse; and of the Hebrews Sol. Rashi compareth it with the history in Exod. 14. where God by his power (as with horses) gave Israel the victory over Pharaohs horses and chariots; as the Prophet (speaking of that) saith unto God, Thou didst walk through the sea with thine horses, through the heap of great waters, Habak. 3. 15. See also Revel. 19. 11. 14. wherein the war 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 cheeks are comely] or, are desirable, [unspec 10] gracious, beautiful. The Greek translateth, How beautiful are thy cheeks! These words are continued unto the Bride or Church, from Christ showing how she is decked with his ordinances and graces, as his cheeks are afterwards likened to a bed of spices, Song 5. 13. But whether she be still compared hereby to a company of horses, as in verse. 9. or to a woman (as she was a shepherdesse in ver. 8.) is doubtful, for both similitudes do agree to the things here spoken of. The word cheeks is used sometime for the cheeks or jaws of beasts, and of horses, whose bridles are often adorned with rouse, especially in Kings Charets: as in Isaiah 30. 28. there shall be a bridle in the jaws (or cheeks) of the people. Also the next words, thy neck, with chains; may have like reference: for the kings of Midian when they went to war, had chains about their camels necks, Judge. 8. 26. Taking it thus, the Church compared to the Lord's company of horses, is said to have her cheeks comely, with rouse of jewels, or ornaments upon her bridle wherewith the Lord menageth and guideth her, as his goodly horse in the battle, Zach. 10. 3. Or, retaining the similitude of a woman, it is meant of ear-rings and jewels which hang down and adorn the face and cheeks; as it is written, I decked thee with ornaments, and I put bracelets upon thine hands, and a chain on thy neck; and I put a jewel on thy forehead, and ear-rings in thine ears, and a beautiful crown upon thine head; thus wast thou decked with gold and silver: Ezek. 16. 11. 12. 13. The spiritual signification, according to either similitude, is one and the same, as after shall be shown. rouse] 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 regarded 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 Greek version here translateth, How beautiful are thy cheeks, as of a turtle dove! But in the verse following, (where the same word is again used,) the Greek translateth, We will make for thee, similitudes of gold. chains] in Heb. Charuzim, a word not found but in this one place; translated in Gr. collars or chains; and is interpreted by the Hebrew Doctors chains or jewels hanged on a string like chains to put about the neck. These rouse and chains, signify the Laws and ordinances of God, wherewith he adorneth the face and neck of his Church, that in her profession, practice, and obedience, she may be comely and gracious in the sight of God and his people; and being guided by them, may vanquish 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 again, My son hear 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 neck, Proverb. 1. 8. 9. They mean also the gracious effects which the Law and doctrine of God worketh in his people, of humility, reverence, and other virtues: as on the contrary, pride, and other like vices, are said to compass evil men about as a chain, and violence to cover them as a garment, Psalm 73. 6. Likewise holy persons, that teach, instruct, reprove; and such as receive doctrine and reproof, Proverb. 25. 12. and reproofs themselves are pearls, Matth. 7. Thus also the Hebrews understood this Scripture, as the Chaldee paraphrase here saith: When (the Israelites) went forth into the Wilderness, the Lord said unto Moses, How fair is this people, that the words of the Law should be given unto them, that they may be as bridles in their jaws, that they depart not out of the good way: as an horse goeth not aside that hath a bridle in his jaws! and how fair is their neck to bear the yoke of my precepts; that they may be upon them as a yoke on thenecke of a bullock that ploweth in the field, and feedeth both it self, and the master thereof.

Vers. 11. We will make for thee] A promise of [unspec 11] increase of graces to the Church: by We, is understood 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, Son, and Holy Ghost: and in 1 Corinth. 12. 4. 5. 6. the diversities of gifts are noted to be of the Spirit; the diversities of ministries (whereby those gifts are administered) to be of the Lord (Christ;) and the diversities of operations (effected by the gifts and ministries,) to be of God (the Father.) The Hebrews also (as Sol. larchi here, interpret it, I and my judgment hall: by which phrase the Trinity of old was implied, though now the faithless deny the same: for, a judgment hall in Israel consisted of three at the least: which in their close manner of speech they applied 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, James 1. 17. Ephes. 3. 16. that the spiritual ornaments are of his making, who worketh in us both to will, and to do, 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 bodies we come naked into this world, without clothes or ornaments, so is the estate of our souls by nature, naked and bare, Ezek. 16. 4. 7. till Christ of his grace, by his Spirit, clotheth and adorneth us, Revelation 3. 18. rouse of gold] he spake before of rouse simply, now he addeth of gold; either to signify more excellent ordinances and graces under the Gospel, then under the Law, (as he promiseth, For brass I will bring gold, and for • ron, I will bring silver, &c. Isaiah 60. 17.) that should proceed from faith and love, and not from fear, as when she was under the bridle of the Law; (for we should not be like horse and mule, whose jaw must be bound with bit and bridle, Psalm 32. 9. and yield 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 respect both the rules, ordinances, gifts and graces bestowed on his people, Proverbs 20. 15. and the persons themselves that are furnished with those graces; as the precious sons of Zion, are said to be comparable to fine gold, Lament. 4. 1. speckes of silver] in Greek, marks of silver: which word marks (Stigmata,) Paul useth in Galatians 6. 17. speaking of the marks of the Lord Jesus, by suffering for his Gospel. Here it meaneth variety of graces, in the communion of the Saints, for their mutual help, comfort, and delight; as is opened in Proverb. 25. 11. 12. A word fitly spoken, is like Apples of gold, with pictures of silver. As an ear-ring of gold, and an ornament of fine gold: so is a wise reprover upon an obedient ear. Where we are taught, that both instructions and reproofs, are the ornaments of the Saints; when they are prudently uttered, and obediently received. Neither of which can be, without the special grace of God, who both maketh these ornaments for us, and maketh us fit to receive and put them on; for, The hearing ear, and the seeing eye, the Lord hath made even both of them, Proverbs 20. 12. The Chaldee paraphrast 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, wherewith 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, Psalm 119. 72. yet the doctrine of faith, and ordinances of the Gospel 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 Christ's former [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 spread abroad to the delight of her self and others. By the King is meant Christ, as in verse 4. by his round table (which the Greek translateth his sitting down, which was wont to be in a round, or as in a ring, 1 Samuel. 16. 11.) may be understood the spiritual banquet of Christ with his Church, feeding her with his word and graces: as the table of the Lord, in Malachi 1. 12. and 1 Corinth. 10. 21. signify the communion between 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 oil or ointment made of Spikenard, which is very precious, which they used to pour out, and anoint men with; such as Mary anointed our Lord Jesus with, as he sat at table with his friends, and the house was filled with the smell (or odour) of the ointment, John 12. 1. 2. 3. Spiritually it signifieth the sweet smelling fruits of repentance, faith, love, prayer, thanksgiving, &c. which the Church showeth forth by the communion of Christ with her; and in special of mortification, and communion with Christ's death, burial, and resurrection, Romans 6. 3. 4. 5. &c. as that which Marie did unto Christ, was to anoint his body to the burying, Mark 14. 8. John 12. 7.

Vers. 13. A bundle] or, A bag of myrrh: by [unspec 13] myrrh is meant the sweet gum that issueth from the myrrh tree, which is gathered and bound up in bags: it was the first of the chief spices, whereof the holy anointing oil 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, Isaiah 61. 1. Psalm 45. 8. 1 John 2. 20. See the annotations on Exodus 30. 26. With myrrh and aloes, the dead body of our Lord Jesus was imbalmed, John 19. 39. and with it the wisemen honored him at his birth, Matt. 2. Hereby the Church professeth her spiritual comfort which she had in Christ, taking our humanity, filled with the Spirit of God without measure, dying for her sins, and rising again for her justification: the feeling whereof is as a sweet odour unto the believing heart. A bundle or bag, is for to keep safe, things that are of worth; as, The Joule of my Lord shall be bound in the bundle of life with Jehovah thy God, 1 Samuel 25. 29. So by this bag of myrrh, she signifieth her care to enjoy and possess the benefits of Christ and of his death, to the remission of her sins, which for his sake are all cast into the depths of the sea, Mic. 7. 19. which otherwise without him should be sealed up in a bag, and reserved against her for punishment, Job. 14. 17. my well-beloved] that is Christ; whom she thus calleth, not because she loved him, but he loved her, and gave himself to be the propitiation for her sins: whereupon she again loveth him, because he loved her first, 1 John 4. 10. 19. So she glorieth not in her own righteousness, but in that which her beloved is unto her: who of God is made unto her, wisdom, and righteousness, 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: he was a figure of Christ, and his father after the flesh, Romans 1. 3. and Christ is often called David, as in Ier. 30. 9. Ezek. 34. 23. and 37. 24. Hos. 3. 5. unto me] A speech of faith, applying the promises and graces of Christ unto her own soul; as the Apostle also teacheth by his own example, Gal. 2. 19. 20. he shall lie all night] or, he shall lodge, shall abide. The night usually signifieth the time of darkness and affliction: wherefore she meaneth that Christ with his consolations, should be her continual joy and comfort, whom she would hold fast by faith, against all temptations and troubles of this present life; and solace her self in him. betwixt my breasts] dwelling in my heart by faith, Ephes. 3. 17. The breasts signify also the ministry of the Church, feeding the Saints with the sincere milk of the word, that they may grow thereby, 1 Peter 2. 2. whereupon the Prophet saith, Rejoice ye with Jerusalem, &c. that ye may suck and be satisfied with the breasts of her consolations, that ye may milk out, and be delighted with the abundance of her glory, Isaiah 66. 10. 11.

Vers. 14. A cluster of Cypres] or, of Camphire; [unspec 14] which is a sweet gum; 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 be derived,) usually signifieth Atenement, Propitiation, or Redemption: according to which interpretation the holy Ghost here may have reference to the work and fruit of Christ's death, whereby he became a cluster of redemption unto his Church, being a propitiation for the sins of the whole world, 1 John 2. 2. the sweetness whereof is resembled by a cluster (which is of many berries compact together) of the sweet Cypres: for that his blood cleanseth us from all sin, 1 John 1. 7. and is accompanied with all other graces. Engeds] the name of a place in the land of Cannan, which fell to the tribe of Judah: and being near the sea, and watered with springs, was a fruitful soil, for gardens and vineyards, Joshua 15. 62. Ezek. 47. 10. it was called also Hazazon Tamar, 2 Chr. 20. 2. where the enemies coming against Ichosaphat he prayed unto God, and was delivered. Which victory may also be respected here, as a figure of the victories which the Church obtaineth by faith in Christ.

Vers. 15. thou art fair] 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 beautiful for situation, Psalm. 48. 2. Of Tyrus (a city of merchandise) it is said, Thy builders have perfected thy beauty, Ezek. 27. 4. and of her Ancients, wisemen, mariners, merchants, men of war, &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 wisdom. So the city and Church of God, being built by the doctrine of the Gospel, furnished with men of gifts and graces, and endued with wisdom from on high, is truly fair and beautiful in the eyes of Christ: and when she obeyeth the voice of God, and forgetteth and forsaketh her own natural corruptions, he taketh delight in her beauty, as it is said, Hearken ô daughter, and consider, and incline thine ear: forget also thine own people, and thy fathers house: so shall the King greatly desire thy beauty, &c. Psal. 45. 10. 11. Thus is the prophesy fulfilled, with the joy, of the Bridegroom over the Bride, thy God will rejoice over thee, Isaiah 62. 5. doves] so in Chap. 4. 1. These doves eyes wherewith the Spouse is beautified, do set forth the simplicity, sincerity, humility, meekness, but especially the spiritual chastity of the Church; whose eyes are unto Christ alone, looking unto him for life and salvation, Matth. 10. 16. Psalm 123. Philip. 3. 7.—10. Isaiah 17. 7. 8. Ezekiel 18. 6. and 20. 7. observing his ways, Prov. 23. 26. not beholding evil, nor looking on iniquity, Habak. 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 fair] The Spouse returneth [unspec 16] the praise of beauty unto her beloved: who is much fairer then the sons of Adam, Psalm 45. 2. 3. from whom all her fairness is derived, so that the praise thereof belongeth not to her but unto him, Psalm 115. 1. as the Apostle saith, I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me, Galat. 2. 20. Howbeit, though Christ be most fair, and beauty it self; yet such was his baseness and sufferings in the flesh, as his visage was marred more then any man, and his form, more then the sons of men, Isaiah 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 spiritual beauty, through all tribulations, and glorieth therein, Roman. 8. 35.—39. 1 Peter 1. 5. 6 and 4. 12. 13. 14. And when the mysteries of the Gospel are opened, and the ordinances of Christ faithfully taught and practiced; then doth the Spouse behold the King in his beauty, Isaiah 33. 17. And of his fullness have we all received, and grace for grace, John 1. 16. yea pleasant] or, also pleasant, amiable, delightful, beautiful. This is an addition unto the beauty of Christ, in respect of his pleasant and gracious administration of his covenant, doctrines, reproofs, &c. For the Lord's staff called Beauty or Pleasantnesse, signifieth his Covenant made with the people, Zachar. 11 10. and David desired to remain in the Lord's house all the days of his life, that he might behold the pleasantness (or beauty) of the Lord, Psalm 27. 4. and Moses desireth that the pleasantness of the Lord might be upon them, in the performance of his covenant and promises, Psalm 90. 17. And Solomon showeth that pleasantness shall be unto them that rebuke the wicked, Proverb. 24. 24. 25. All which, and the like, have their accomplishment in Christ, teaching, admonishing, reproving, comforting his people, with words of grace, whose pleasant words are as an honey comb, sweet to the soul, and health to the bones, Prov. 16. 24. our bed] or, our bedstead. Beds were used either to rest and sleep upon, as Psal. 132. 3. 4. or to sit upon when they did eat and banquet, as we do at tables, Esth. 1. 5. 6. Amos 6. 4. Ezek. 23. 41. And figuratively the place of offering sacrifices, is called a bed, Isaiah 57. 7. green] or flourishing and fruitful: for it is not meant so much of color, as of flourishing growth and increase. This word applied unto men, meaneth prosperous and flourishing estate, as Nebuchadnezzar said, I was at rest in my house, and green (or flourishing) in my palace, Dan. 4. 4. and David likeneth himself to a green (or flourishing) olive tree, in the house of God, Psal. 52. 10. where the Greek translateth it, a fruitful olive. Hereby then the Church signifieth, that by her communion with Christ (whether by the similitude of bed or board) she became flourishing and fruitful: as is said of them that are planted in the Lord's 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 Gospel, where it is received by faith, that it bringeth forth fruit, and maketh men fruitful in every good work, and increasing in the knowledge of God, Colos. 1. 6. 10. It may here also signify the increase of the children of the Church, which are begotten by the immortal seed of the word, through the power of Christ, giving a blessing to the ministry of the same: The Chaldee Paraphrast expoundeth this speech thus: The congregation of Israel answered before the Lord of the world; how fair is the Majesty of thy holiness; in the time that thou dwellest amongst us, and in favorable acceptation receivest our prayers: and in the time that thou dwellest in our beloved bed, and our children are multiplied on the earth; and we do grow and multiply like a tree that is planted by a spring of waters, whose leaf is fair, and whose fruit is abundant.

Vers. 17. The beams] or, the rafters: it meaneth the timber whereof beams or rafters are [unspec 17] made, which are called by this name, when they are cut down in the wood, as in 2 Kings 6. 2. 5. houses] or, adifices; so named of building. 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 faithful Hebrews were the house of Christ, Hebrews 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 compared, Psalm 92. 13. and the Tabernacles of Israel, are by Balaam likened unto such, for goodliness, Numbers 24. 5. 6. This wood was used in Solomon's 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 abundance, 1 Kings 10. 27. prefiguring the graces which should abound under Christ. galleries] walking places, named of running, because they run along by the house sides. Elsewhere the word is used for gutters wherein waters run, Genesis 30. 38. 41. Exodus 2. 16. which may also have use here, to signify the pipes and conduits of God's 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 means 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 only in this place, and seemeth to be that which in Latin is called Brute, which is a tree like Cypres, and of a pleasant smell like Cedar, as Pliny showeth, in Nat. hist. l. 12. c. 17. Hereupon the Greek translateth it Cypress- trees: but Aquila, an exact Greek translator, turneth it Boratine, as being of the tree named in Greek Boraton, which hath also affinity with the Hebrew name, and is a tree growing in Arabia: Diodorus. Sicul. biblioth l. 2. These Cedar and Brutine trees, may be applied both to the persons of men, as is foreshowed, and to the doctrines wherewith the Church is built upon the foundation Christ, 1 Corinth. 3. 9. 10. 11. 12. all which set forth by these similitudes, are strong and firm, and of sweet odour unto the comfort of the Saints, and glory of Christ. So the holy persons and graces wherewith the Church should be adorned, are by the Prophets likened to goodly trees, in Isaiah 41. 19. and 55. 13. and 60. 13. The Chaldee paraphraseth on this verse thus: Solomon the Prophet said, How fair is the house of the Sanctuary of the Lord, which is built by mine hands, of Cedar wood: but fairer shall be the house of the Sanctuary which shall be built in the days of the King Christ, the beams whereof shall be of the Cedars of the garden of Eden (or of Paradise) and the galleries thereof shall be of Brutine trees, &c.

Annotations.

I] This is thought of some to be the speech of [unspec 1] Christ: of others to be spoken by the Church: which seemeth most probable, and is so expounded by the Chaldee Paraphrast. If we understand it of Christ, it signifieth the excellency of graces in himself, which he readily communicateth with his people: if of the Church, it showeth her graces received from Christ, whereby she is lovely and delightful, for sweet odour and beauty, Hos. 14. 7. the rose of Sharon] in Greek, the flower of the field: but Sharon is the name of a place or plain, which was very fruitful, wherein King David's herds of cattle were fed, 1 Chron. 27. 29. and the Prophet mentioneth the excellency of Carmel and Sharon, Isaiah 35. 2. and when he threateneth desolation, he saith, Sharon is like a wilderness, Isaiah 33. 9. but promising mercy to his people, he saith, Sharon shall be a fold of flocks, Isaiah 65. 10. The Rose is the Queen of flowers, most commendable for sweetness and beauty: so the Lily (after mentioned) is glorious and amiable, even Solomon in all his glory, was not arrayed 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 valleys] or, of the low (or deep) places. These also were fruitful places, where the Kings herds were fed, 1 Chron. 27. 29. And as roses and lilies growing in Sharon and these valleys, had more moisture then those that grew on hills and mountains: 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 lily; as the Prophet saith, The wilderness and the dry-place shall be glad for them: and the desert shall rejoice and blossom as the Rose; Isaiah 35. 1. And the Lord saith, I will be as the dew unto Israel, he shall blossom as the Lily, and strike forth his roots as Lebanon; Hos. 14. 5. But as here is mentioned the plain of Sharon, and the valleys, which were open places where cattle fed, and not enclosed gardens: so by it may be signified, how the Church is exposed to persecution, to be plucked of all that pass by the way, and trodden down and eaten of beasts. And this the words following do more confirm. The Chaldee openeth these words thus: The congregation of Israel said, When the ruler of the world causeth his Divine majesty to dwell in the midst of me, I am like to a moist (or green) lily out of the garden of Eden; and my works are fair as the Rose which is in the plain of the garden of Eden.

Vers. 2. among the thorns] These are the words [unspec 2] of Christ concerning his Love the Church, where he confirmeth and amplifieth the former speech; preferring her above other people's, as the lily is above thomes and thistles: and withal signifying how she is afflicted and pricked with them, as with thorns. This similitude the Scripture often useth; as, If ye will not drive out the Inhabitants, &c. those which ye let remain of them, shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell, Numb. 33. 55. And again, There shall be no more a pricking bryer unto the house of Israel, nor any grieving thorn, of all that are round about them, that despised them, Ezek. 28. 24 This similitude showeth also what the Church ought to be, harmless as Lilies among thorns; innocent as sheep among wolves; as doves, among ravenous birds, Matth. 10. 16. The Lily among thorns, may also in special be understood of that which we call the Wood-bind; which groweth and flourisheth in hedges and thorns. my love] or, my fellow friend; my companion: as in chap. 1. 9. the daughters] the congregations of people's; as the Scriptures mention, the daughter of Babylon, Psal. 137. the daughter of Tyrus, Psal. 45. and many 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 easy 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 restrain it to any one kind, that the fullness of grace and truth which was in Christ, might here be observed: of whose fullness all we have received, and grace for grace, John. 1. 14. 16. of the wood] or, of the forest or grove: which are wild trees, and without culture, bearing either none, or sour, bitter, and unsavory fruits. Such is the state of all the sons of men by nature, Rom. 11. 24. whom Christ far excelleth in beauty, fruit, and comfort, Psalm 45. 3. John. 15. 1. &c. my beloved] that is, Christ: in Hebrew Dod, the same in signification with David: see the notes on chap. 1. 13. the sons] of Adam, all whom Christ far excelleth, Psal. 45. 3. The Chaldee expoundeth it of Angels, which are the sons of God, John. 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 sons in comparison with their people's, before called daughters, in verse. 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. Nebuchadnezzar is likened to a tree strong, and high, under which the beasts of the field dwelt, &c. and Josiah King of Judah, under whose shadow the Jews hoped to live, Lam. 4. 20. and others. in his shadow] that is, in his protection, and defense. The tree shadoweth from the heat of the Sun; 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 been a strength to the poor, a strength to the needy in his distress; a refuge from the storm, a shadow from the heat; when the blast of the terrible ones is as a storm against the wall, Isaiah 25. 4. So the shadow of Egypt, Isaiah 30. 2. the shadow of Heshbon, Ierem. 48. 45. signify the defense wherein men trusted, which the faithful repose in God and Christ alone, as in Psalm 36. 8. 57. 2. and 17. 8. 63. 8. and 90. 1. And they that trust in him shall be safe from evil, as Jehovah is thy shadow upon thy right hand; the Sun shall not smite thee by day, nor the Moon by night; Jehovah will keep thee from all evil; Psal. 121. 5. 6. 7. I desired and sat] or, I much desired that I might sit. The form of the Hebrew word increaseth the signification, as noting a continual and fervent desire, of that which is pleasing, delightful, or profitable: and by sitting is meant abiding and resting, as in Psalm. 91. 1. The Church therefore being by sin under wrath reviled by the Law; and being maligned by the world, as a lily among thorns; acknowledgeth her faith, hope, love and delight, 〈◊〉 be in Christ Jesus, 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 John 16. 33. his fruit] another benefit which the Church reapeth by Christ, that she is not only delivered from evil, but made partaker of his goodness; in that the works of his Prophesy, Priesthood and Kingdom, his death, resurrection, and all fruits of them are communicated unto her by the Gospel, which she feedeth upon by faith, to the refreshing and life of her soul. Fruits signify graces and good works, which are to the benefit of ourselves and others, Matt. 3 8. 10. Gal. 5. 22. &c. and is also applied to the doctrine of the Gospel, John 15. 16. and signifieth a comfortable reward, Psal 58. 12. Prov. 27. 18. The Hebrews refer these things to the Law, which should better be applied to the Gospel: for the Chaldee paraphrast here saith, As the Pome-citrontree is fair and commendable, among the unfruitful trees, and all the world knoweth it; so the Lord of the world was fair and commendable among the Angels, when he was revealed upon Mount Sinai, at the time that he gave the Law unto his people: at that time I desired to sit in the shadow 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 cellar, the place where wine is kept; or rather the [unspec 4] banqueting house, where wine is drunk. For cellars are called the treasuries or store-houses of wine, in 1 Chron. 27. 27. Wine, besides that it slaketh thrist, cheereth also the heart of man, Psal. 104. 15. causeth him to forget his sorrow and misery, Prov. 31. 6, 7. comforteth the sick, by cherishing and augmenting the vital spirits. By this the Church signifieth increase 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 temptations were increased, so was his grace towards her; for spiritual consolations; for as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ, 2 Cor. 1. 5. This house of wine, is like that in Prov. 9. 1.—5. where wisdom having built her house, &c. inviteth the simple to come and eat of her bread, and drink of the wine which she hath mingled. Of the Hebrews, Rashi expoundeth this wine house to be the Tabernacle of the congregration, where the interpretation explanation of the Law is given: answerable to which now, is the assembly of the Saints, though it may also be understood of God's book or Scripture, the true wine-cellar that affordeth spiritual comforts. his banner] or, his standard, a flag or ensign spread abroad; a warlike sign, as in ch. 6. 4. 10. the Church is said to be terrible as an army with banners. And the banner lifted up, is a sign of fighting with joy 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 Christ's banner over her, signified his defense and the victory which he giveth over all her enemies, Sin, Satan, and the world: also the sign, that as all soldiers do camp under their own standards, Num. 2. 2. so she under the Gospel, the ensign of Christ's love towards her, love] that wherewith Christ hath loved us, 1 John 4. 10. wherefore some read 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, Romans 5. 5.

Vers. 5. Stay] or, Sustaine, Strengthen, Uphold ye [unspec 5] me. The Church in her soul sickness speaketh to her friends (the Ministers of Christ, and other Christians) that they, with the comfortable doctrines and promises of the Gospel applied unto her conscience, would stay and uphold her ready to fall as into a swowne, through trouble of mind, because of her own infirmities, and want of feeling of Christ's grace, and blessing. Thus in figure, when Isaac had blessed Jacob, he saith, with corn and wine I have sustained him, Gen. 27. 37. Spiritually we are sustained and strengthened by the words and promises of Christ, which comfort the heart; quicken the spirit, and strengthen faith when it is weak; as it is said, Be ye also patient; stablish, (or strengthen) your hearts; for the coming of the Lord draweth nigh, I am. 5. 8. and I long to see you, that I may impart unto you some spiritual gift, to the end you may be established, Rom. 1. 11. And example may be seen in Judah, when Hezekiah spake unto their heart, and said, Be strong and courageous, &c. for there be moe with us then with him: with him is an arm of flesh, but with us is Jehovah our God to help us, and to fight our battles. And the people stayed (or rested) themselves upon the words of Hezekiah King of Judah, 2 Chron. 32. 6. 7. 8. Likewise in the Apostles, who preaching the Gospel, confirmed (or stablished) the souls of the Disciples, Acts 14. 21. 22. and 18. 23. with flagons] to weer, of wine, which at banquets was wont to be distributed by flagons. When David had brought the Ark of God into his place, and had offered burnt-offerings and peaceoffrings, and blessed the people, he dealt to every 〈…〉 of Israel, both man and woman, to everyone a loaf of 〈◊〉 , and a good peace of flesh, and a flagon, 1 Chr. 〈…〉 2. 3 meaning a flagons (or pot) of wine; as flagons 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 God's people have distributed among them in the spiritual banquet of the Gospel, doth the Church desire to be sustained. Flagon are named for the wine in them: as the cup for the wine therein, Luk. 22. 20. The Hebrews after their wonted manner, apply this to the doctrine of the Law; as the Chaldee 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 sustain me with the words of the Law, wherewith the world is delighted. But it is the Law which causeth the sickness of the soul, as the Apostle showeth in Rom. 7. and the Gospel of Christ healeth it, Luke 4. 18. strow me a bed] or, spread me, make me a couch, bolster me up. The original Raphad, signifieth properly to spread abroad as a bed to lie on, Job 17. 13. and so it is translated by the Greek Stoibasate, which is, to strow a bed, as they were wont with herbs, or to stuff and boulfter up. Thus it is of like meaning with the former word, for they used beds and couches at banquets, Amos 6. 4. Esth. 1. 5. 6. or it further signifieth her falling down as into a swowne▪ and as one not able to stand, is to lie down on her couch, which she desireth may be 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. sick of love] in languishing with desire to enjoy the comforts of my beloved. The Greek translateth it, wounded of love. The original word signifieth also weakness, as in Judge. 16. 7. 11. This speech implieth a want of feeling and enjoying the presence and comforts of Christ, as by her after speech is manifest, when she saith, I adjure you, ô daughters of Jerusalem, if ye find my beloved, that ye tell him that I am sick 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 sickness which cometh it, doth sore afflict and weaken the person; as may be seen in that evil example of Amnon, sick of love for his sist 〈…〉 T 〈…〉 ar, 2 Sam. 13. 1. 2. 4. This sickness ariseth in the heart, by feeling the wrath of God due to us for sin; 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 sick; the people that dwell therein, shall be forgiven their iniquity, Isaiah 33. 24.) and afflictions laid upon us for our humiliation. Mic. 6. 13. Job. 7. 18. and 30. 15. 1. & 10. 6. Lament. 3. 17. 18. Amos 6. 6. in which Christ sometimes, as it were, hideth himself from us, Job 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her self sick. seeking for the Physician, and is in the way to health: for they that are whole need not a Physician, but they that are sick, Matt. 9. 12. And such as feel not their death in sin, will not come unto Christ, that they may have life, John 5. 40. who healeth all our sicknesses, Psal. 103. 3. as he himself was a man of sorrows, and acquainted with sickness, Isaiah 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 help of Christ himself, in the ministry of his Word and Spirit sustaining her, outwardly and inwardly, as with the left and right hand; upholding her head, folding 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 cherish his Church, Ephes. 5. 29. The like speech is repeated in Song. 8. 3. under my head] as a pillow to rest upon. By sins and afflictions, the whole head is sick, and the whole heart faint, Isaiah 1. 5 By the righteousness of Christ, and consolations of his Spirit, our 〈◊〉 are forgiven, and our consciences comforted, 1 John 2. 12. 〈◊〉 , 〈…〉 Rom. 14. 17. This grace is felt, when by the ministration of the Word, the flagons and apples forementioned (in verse. 5.) are applied to the repentant believing sinner: who saith, when his flesh and his heart is consumed and faileth; The Rock of my heart, and my portion, is God forever, Psalm 73. 26. his right hand] which teacheth him fearful things, Psalm 45. 5. so both his hands, even all that Christ is, his Godhead and Manhood, his life, death, resurrection, ascension; his weakness, power, and glory, are employed for the comfort and salvation of his Church. doth embrace me] or, let embrace me, or, will embrace me: it is a speech of faith, or prayer, (as in Chap. 1. 2. Let him kiss me,) concerning the fruition of Christ's love and graces. For to embrace or fold the arms about one, is (as kissing) a sign of love, Gen. 29. 13. and 48. 10. In this sense we are counseled to embrace the wisdom of God, Prov. 4. 78. This commendeth the love of Christ, that leaveth not his Church in her sickness, sins, and infirmities; but cometh to her, comforteth and sustaineth her with his own hands, in manifestation of all love, compassion and kindness: and joyeth in her, as the bridegroom rejoiceth over the Bride, Isaiah 62. 5. and keepeth her safe from evil. It setteth forth also the Churches faith and thankfulness, which seeth Christ present in his doctrine and ordinances, and his Ministry, as if he were crucified before her, Gal. 3. 1. and rejoiceth 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 break 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. verse. 5. and ch. 8. v. 4. to the daughters of Jerusalem, 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 showeth the weightiness of this speech. by the Roes] here may be understood, ye that are by the Roes: ye which feed your flocks abroad in the fields, where the Roes and Hinds run: or, abide with the Roes, or with the Hinds of the field. Some take it as if the oath were by them; which cannot be but unproper and figurative, seeing oaths and adjurations are by the name of God only, Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wild beasts of the field, and have the notation of their names, of armies and powers: and by wild beasts, the nations of the world are often signified, which were not of the Lord's fold, among his sheep: so that the daughters of Jerusalem (God's elect) being with and among them, are charged (and it may be 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 Hind are set forth in Scripture for examples of swiftness of foot, as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration, may signify the swiftness of God's judgments on them that shall so do. These creatures are also mentioned when speech is of love between 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, do dearly love one another, so is the unfeigned love between man and wife, and between Christ and his Church. And hereunto this speech may have respect: the rather for that after in verse 9. she likeneth Christ to a Roe, or a young Hart. And as the heavens, earth, stones, &c. are called to witness against men if they sin, Deut. 30. 19. Ios. 24. 27. so the Roes and Hinds shall rise up and condemn such as break their faith and love unto Christ. if ye stir, and if ye stir up] or, if ye awake, and if ye wake up: they are both words of one signification, save that they differ in form; and being both referred to the Love after mentioned, they mean a stirring up or disquieting much or little. But the former may have reference to the daughters of Jerusalem, that they themselves stir not, in this peace and quietness of Christ and his Church: the latter, if ye stir up, is referred to the Love, that it be not disquieted. And the word If, used in oaths and adjurations, is a prohibition upon penalty, see that ye stir not, as in Gen. 21. 23. swear unto me here by God, if thou shalt lie unto me; that is, that thou wilt not lie: and in Mark 8. 12. if a sign be given: which is explained in Matt. 16. 4. a sign shall not be given. Stirring, is opposed unto quietness or sitting still, and unto sleep 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, Psalm 78. 65. 66. and the Church then stirreth up the Lord, when it earnestly prayeth for such deliverance, Psal. 44. 24. 25. The Chaldee Paraphrast and other Hebrews understand it so here; but apply it to the deliverance of Israel out of Egypt, which might not be until the time appointed of God: and if we take it in this sense, the daughters of Jerusalem are charged to suffer affliction, for and with Christ, in faith and patience, unto the coming of the Lord, I am. 5. 7. 1 Pet. 5. 6. 7. and not to provoke him by murmuring, or otherwise, through fear and unbelief: a figure whereof may be seen in Christ's sleeping in the storm, and the disciples waking him, Mark 4. 37.—40. But it may be applied unto the stirring and provoking of Christ by sin, for which he often departeth from his people, and chasteneth their transgressions, Exod. 23. 20. 21. Isaiah 59. 2. and 63. 10. that they should by no means grieve the holy Spirit of God, Ephes. 4. 30. the Love] understand, 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 John 4. 8. most worthy to be loved, and loving his most dearly. So loves for lovers, in Hos. 8. 9. Afterward the Spouse her self is called by this name Love, in Song. 7. 6. until it please] or, until he please, speaking of Christ: and being understood of stirring or provoking him by sin, it meaneth never; for so the word until often signifieth: as Michal had no child until 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 ye die, Isaiah 22. 14. and, I will not leave thee, until 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 rejoiceth to hear the Bridegroom's voice; and signifieth to her friends, the comforts that she had thereby; as it was her souls sickness and grief, when he withdrew himself, and kept silence. By the voice is meant the word of his grace, the preaching of the Gospel: which she knoweth to be his, and receiveth with joy, as Christ's sheep are said to hear and to know the voice of the shepherd, and not a strangers, John 10. 3. 4. &c. In this sense, he said before Pilate, Everyone that is of the truth heareth my voice, John. 18. 37. and, they knew not the voices of the Prophets, Acts 13. 27. that is, their doctrines; and today if ye shall hear his voice, harden not your hearts, &c. Heb. 3. 7. This voice is heard before his coming, to prepare the hearers to receive him: as John the Baptist (who prepared the way before Christ) is called the Voice of a crier, &c. Mark 1. 2. 3. behold he cometh] A further degree of grace from him, and comfort in her, that she not only heareth his voice, but seeth him coming to save her, as is promised in Isaiah 35. 4. By the preaching of the Gospel, received with faith, Christ himself cometh, and is present with his people, John. 13. 20. Gal. 3. 1. And as the Church was sick of love, verse. 5. so Christ here answereth to her desire, fulfilling that which he promised, If a man love me, he will keep my words; and my Father will love him; and we will come unto him, and make our abode with him, John 14. 23. leaping] a similitude taken from the Roes and Harts, (whereunto Christ is likened in verse. 9.) which are swift in running, and skip upon mounts, hills and rocks: as in Isaiah 35. 6. the lame man shall leap as an Hart. Hereby therefore Christ's speed and readiness to help is signified. upon the mountains] that is openly and apparently to the eye of faith; as in Nahum. 1. 15. Behold upon the mountains, the feet of him that bringeth good tidings, &c. Spiritually by the mountains and hills, may be meant the Kingdoms and Nations of the world, subdued unto Christ by the preaching of the Gospel, Rev. 11. 15. Or, it may be translated, over the mountains, and over the hills; passing over all impediments which might seem to hinder him, as the sins of his people, the opposition of the world, and the like. So the adversaries of the Church, are likened to a mountain, in Zach. 4. 7. Who art thou, ô great mountain? before Zerubbabel thou shalt become a plain. And, by the preaching of the Gospel, every mountain and hill shall be made low, Isaiah 40. 4. See also Isaiah 41. 15. and 42. 15. Habak. 3. 6.

Vers. 9. Like a Roe] for swiftness, 2 Sam. 2. 18. [unspec 9] and for pleasantness, Prov. 5. 19. The same is meant by the next similitude of the Fawn or young Hart, 2 Sam. 22. 34. Prov. 5. 19. fawn of the Hinds] or, of the Harts, (for the original word implieth both males and females,) and she speaketh in the plural number, either because the Fawne is engendered of both male and female, which delight each in other; or for excellency, as Sol. Rashi expoundeth it, the Fawne of a choice Hind (or Hart.) Here the Church showeth the readiness of Christ to help 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 he maketh; as in Chap. 8. 14. and the mutual love and delight between them, according to Prov. 5. 19. behind our wall] This signifieth a more near communion with Christ, then when he was farther off, leaping on the mountains; and yet not so near, but there was still a wall between 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 beholding and delighting in his goodness, we may be drawn to follow him, calling us after him, verse. 10. His standing behind our wall, if it be referred to Christ himself, may be understood of his incarnation, when he dwelt in our house of clay (as it is called in Job 4. 19.) and in our flesh, appeared, preached, suffered, &c. to draw us after him into the kingdom of his Father; as John 1. • 4. the word was made flesh, and dwelt amongst us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. If it be referred to the wall, which God hath made for his Church, it may mean his holy ordinances (which in the time of the Law, were a middle wall of partition, as Paul nameth them, Ephes. 2. 14.) behind which Christ standeth, speaketh, and showeth himself though more obscurely. But we may best apply it to our own 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 door and knock, &c. Revel. 3. 20. For the natural senses and understanding of our hearts are as a wall to hinder us from Christ, till they be pulled down, & reformed according to the knowledge of God. And so it is prophesied of Christ, that he should unwall (or cast down the walls of) all the sons of Seth, Num. 24. 17. that is, (as the Apostle openeth) should by the preaching of the Gospel, pull down strong holds, cast down imaginations, and every high thing that exalteth it self against the knowledge of God; and bring into captivity every thought, to the obedience of Christ, 2 Cor. 10. 4. 5. looking through] or, looking in, at the windows: this word, used only here, and in Psal. 33. 14. and Isaiah 14. 16. signifieth a looking narrowly, and an intentive observation of that which is done or suffered by others: So it noteth Christ's providence and care of his Church, and all her ways; to see how she would accept of him and his word. flourishing] or, blossoming; that is, showing himself as a flour, sweet, pleasant, amiable: to teach, that Christ cometh not unto his, without profit and comfort to their souls. For as he is all gracious, so he profereth grace to his Church. The Greek translateth it, looking in; agreeable to the former word. lattesses] a word not elsewhere used in the Hebrew; but the Chaldee useth it for windows, as in Ios. 2. 21. And as windows and lattesses do both serve to let in light into the house: so (according to the former interpretation) they may here be applied to Christ, through whom grace shined in his human nature; or to his ordinances, through which the light of grace shineth unto us, as by his Word, Seals 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 window, as in Prov. 7. 6. &c. Ge. 26. 8. And as for her, she seeth him not plainly, but as through windows and lattesses; for in this life we know but in part; and now we see through a glass darkly, 1 Cor. 13. 12. The Chaldee referreth this speech to God's respect of his people, when they kept the Passover in Egypt, Exod. 12. which was a figure of Christ our Passover sacrificed for us, 1 Cor. 5. 7.

Vers. 10. answered] or, spake. She telleth here the [unspec 10] end and fruit of Christ's swift coming, to call her by his Word and Spirit, from her present estate and place of affliction, unto a better; or from that sloth or security wherein she lay, to follow him in the faith and love of his Gospel: for when we with open face, behold as in a glass the glory of the Lord, we have also this grace added, that we are changed into the same image, from glory to glory, even as by the Spirit of the Lord: 2 Cor. 3. 18. Rise up thou] or, Rise up for thyself, and for thy good: so after, Come away for thyself. Sitting or lying still fitteth not with a Christian in this life, who is called to run the way of God's commandments, Psal. 119. 32. and to follow the Lamb whithersoever he goeth, Rev. 14. 4. By our own default and negligence, we want the comforts of Christ and his communion: but this our sin is reproved and made manifest by the light: Wherefore 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 kindness. come thou away] or, go 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, hardness, [unspec 11] storm and tempest; wherein flowers and fruits are consumed; travel is difficult: for then God casteth forth his ye 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. rain is over] or, is changed, that is, past away, and fair wether come in the place. Rain in winter is an hindrance of travel or going abroad, as appeareth also by Ezr. 19. 9. 13. These things may be applied to outward troubles and grievances in this life, by the malice of the world: as when Israel was in the bondage of Egypt, and of Babylon; and after were released: likewise to the spiritual winter, rain and rage of Antichrist, after which the graces and fruits of the Gospel began to flourish again. May also signify the afflictions of soul, wherein fears and sorrows are stirred up like tempests; by the wrath of God, caused by sin, discovered and stirred up by the Law, Rom. 3. 20. and 4. 15. and 7. 5. 8. 23. 24. All which by Christ's coming are done away, Rom. 7. 25. For that man is an hiding place from the wind, and a covert from the tempest, Isaiah 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 storm and from rain, Isaiah 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) appear. A description of a pleasant and fruitful Spring, after a doleful winter: signifying Christ's gracious and comfortable gifts, for the delight and benefit of his Church, after the removal of the former evils. These flowers may be understood, both of the Saints themselves which now began to hold up their heads: and of the graces of the spirit, wherewith they are adorned, for their mutual comfort: whiles the joyful tidings of the Gospel are discovered unto the consciences of afflicted sinners, to assure them of the favor of God. Thus unto Pharaohs Butler in prison, was signified his restoring to his former good estate, by a dream 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 blossom, and bud, and fill the face of the world with fruit, Isaiah 27. 6. and they of the city shall flourish like grass of the earth, Psal. 72. 16. the earth] which being naturally dry and barren, (and cursed for man's sin, Gen. 3.) is by the blessing of God, and by means of the rain and dew of heaven, made fruitful: and this is applied unto our sinful barren nature, made fruitful by the blessing and Gospel of Christ, Heb. 6. 7. 8. 9. So God promising to heal the backsliding of his people, and to love them freely, after his anger is turned away, saith, I will be as the dew unto Israel, he shall grow as the Lily, and cast forth his roots as Lebanon; his branches shall spread, and his beauty shall be as the Olive tree, &c. Hos. 14. 4. 5. 6. The Chaldee Paraphrast applieth these flowers to Moses and Aaron, which were like unto Palme tree branches, and appeared to do miracles in the land of Egypt. singing]