Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

VPon my bed] The Church now showeth greater afflictions into which she fell, through want of feeling the presence and comforts of Christ. Whiles she thought her self sure of her Beloved, and laid her down as on the bed of ease; supposing him to be with her, she misseth his company: and seeking him by solitary meditation found him not. Thus may we understand this place comparing it with Chap. 5. verse. 2. 3. &c. The bed sometime signifieth tribulation, as in Rev. 2. 22. which may be also implied here; that the Church sought and waited for the Lord, in the way of his judgments, as in Isaiah 26. 8. the nights] the times of solitary & earnest meditation, as also of effliction, are signified by the nights: as in Ps▪ 63. 7. and 119. 55. and 77. 3. 4. 7. &c. So in Isaiah [unspec 1] 26. 9. With my soul have I desired thee in the night; yea, with my Spirit within me, will I seek thee early. I sought] by prayer, study, meditation; upon repentance of sins & negligences, in faith of God's promises &c. See Matt. 7. 7. 8. Ho • ea 3. 5. and 5. 15. Jeremiah. 50. 4. 〈◊〉 ▪ 2. 3. Deu • 〈◊〉 4. 29. my soul loveth] Christ whom before she called her Beloved, is here the love of liar soul; for by withdrawing the light of his face, & afflicting the conscience, the love, zeal and affections of the Christian heart are kindled and increased When he slew them th • n they sought him; and returned & sought God early, &c. Psal. 78. 34. 35. I found him not] to weet presently, till afterward, v. 4. For neglect of taking hold on grace when it is offered, or not keeping it when it is received, God often withdraweth the light of his countenance, to stir up zeal and fervency in his children, Prov. 1. 24. 28. Mic. 3. 4. Ier. 11. 10. 11.

V. 2. I will rise now] or, Let me rise now. This signifieth [unspec 2] a stirring up of grace in her, an increase of faith, love, zeal and fervency in spirit: Neh. 2. 12. 18. Lam. 2. 19. Psal. 57. 6. Thus afflictions are profitable, that we may learn God's statutes, Ps. 119. 17. go about in the City] a sign of earnest desire to obtain that which one seeketh, whether it be for evil, as in Psal. 55. 11. and 59. 7. 15. or for good, as in this place. See also Isaiah 23. 16. By the City, understand Jerusalem the holy city, where Christ dwelt amongst men, and had seated his Temple, and the practice of his ordinances, wither all Israel repaired thrice every year; which was a figure of the Church, Eccl. 10. 15. Esa. 26. 1. So amongst the people of God, in his word and ordinances, she sought Christ for the comfort of her soul. streets and broad places] or, narrow streets, and broad streets, for both words are used for streets of a city; and the latter, for such broad places as oftentimes people met together in, as in 2 Chron. 32. 6. Neh. 8. 1. 3. 16. Job • 9. 7. So this n • teth an exquisite search, as in another case it is said, Run ye to and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, &c Ier. 5. 1. And she therefore seeketh him in the streets because there wisdom uttereth her voice, Pro. 1. 20. 22. there▪ Christ teacheth, Luk. • 3. • 6. yet now in them she cannot find him.

Vers. 3. The Watchmen] or, The Keepers, Warders. [unspec 3] These signify the officers or Ministers of the Church and City of God for the Priests and Levi • es kept of old the watch for charge of the Lord, Numb. 3. 7. 8. So in Isaiah 62. 6 it is said, I have set watchmen upon thy walls, 〈◊〉 Jerusalem, which shall never hold their peace day nor night, &c. found me] It is not said thee sought th • m, but they found her; which phrase signifieth diligence rather on their part, and 〈◊〉 thing unlooked for on hers. So God is said to find his people in the wilderness, Deut. 32. 10. and afflictions do find men, as Psal. 116. 3. and 18. And this accordeth with the Watch-men's duty, to find out such as wander about the city in the nights. After she sp • aketh of the like and more, that the Watchmen found her, and smo • e her, &c. Song. 5. 7. Saw ye him] She inquireth of them for Christ, but here is no mention of anything they said to her before; nor of any answer they gave to her demand after. It is problable by this their silence, and her words following, that they told her no tidings of her beloved. Whether the fault were in them, that they were such as are spoken of in Esa. 56. 10. blind watchmen, & dumb dogs that could not bark: or in her self, that could not by the doctrine of the Ministers, apprehend & apply Christ unto her conscience and comfort.

Ver. 4. but a little] or, a very little: meaning either time, or distance of place. passed from them] [unspec 4] so she stayed not with them, because her beloved was not among them: but continued seeking otherwhere. For neither the society of brethren, or Church, or Ministers, can comfort the afflicted conscience, unless Christ himself be apprehended by faith. but I found] or, until I found: here, after much seeking, without fainting or discouragement, when means fail, she findeth Christ to the Comfort of her conscience. Thus the promise is fulfilled, Seek and ye shall find, Mat. 7. 7. not let him go] or, not leave him; showing herein Jacob's faith when he wrestled with the Angel, Gen. 32. 26. I will not let thee go, except thou bless me. This is done, when the doctrines & promises of the Gospel are by faith retained; as it is said, Take fast hold of instruction, let her not go, Pro. 4. 13. my mothers house] Hereby any chief City, Politie, or solemn place of assembly is signified, 2 Sam. 20. 19. Isaiah 50. 1. Ier. 50. 12. Ezek. 19. 10. The mother is Jerusalem which is above, the mother of us all; which is figured by Sarah the Freewoman, and signifieth the New Testament, or covenant of Grace, Gal. 4. 24.—26. The house and chamber wherein she conceiveth us by the preaching of the Gospel, is outwardly the Church, 1 Tim. 3. 5. inwardly the heart and conscience where faith dwelleth, Rom. 10. 16. Gal. 4. 19. Thus by the Spirit, she getteth unto her self more constant assurance of her election and salvation by Christ, and by his presence through his Word & Ordinances, her state & Church polity is set up and stablished. So after in Song. 8. 2.

Vers. 5. I adjure you, &c.] She having obtained [unspec 5] Christ again, with constant purpose of heart to retain him; reneweth her contestation and charge of sanctification of life, such as becometh the Gospel; and of patient suffering adversity for his name: that Christ be not provoked by • inne to leave his people. For, as Moses said unto Israel, If ye turn away from after him, he will yet again leave them in the wilderness; and ye shall destroy all this people, Num. 32. 15. See the annotations on Song. 2. 7. where this charge was first given; in these same words.

Ver. 6. Who is this] this woman, speaking of the [unspec 6] Church, by the example of Israel, who went up frō the wilderness unto Canaan the promised inheritance; Num. 10. 33. &c. This seemeth to imply a new company o • state of a Church rising up in the world: or it is the speech of strangers, admiring the glory of the Spouse of Christ: who was seen before of Christ by her faith, and is now beholden of others, by her order, (the two things most respected in the Church of God, Collossians 2. 5.) in which she marcheth through the widernesse of this world, towards her heavenly rest. So when Christ came riding into Jerusalem, all the City was moved, saying: Who is this? Mat. 21. 10. cometh up] or, ascendeth, as the going into Egypt, is called a descending, or going down, Genesis 42. 2. and 46. 3. 4. so the going out from thence, is called ascending, or going up Exod. 13. 18. and 33. 3. Deut. 9. 23. The way of life, is above to the wise, that he may depart from hell beneath, Pro. 15. 24. from the wilderness] the wilderness of the land of Egypt was a figure of the world; as the Prophet teacheth us when he mentioneth the wilderness of people's, Ezek. 20. 35. 36. So Christians are not of the world, but he hath chosen them out of the world, John. 15. 19. pillars of smoke] or, vapors of smoke, as the Holy Ghost translateth it in Greek, Act. 2. 19. from Iocl 2. 30. In Hebrew it hath the name of Palme trees, (such as the stature of the Church is likened unto, in Song. 7. 7.) which are upright and tall like pillars: and smoky vapors mounting upright, are so called by similitude. The Spouse of Christ is here likened to pillars of smoke, because her journey tendeth right upward to heaven, moved by the fire of God's spirit. And whereas in Joel 2. 30. and Act. 2. 19. blood, and fire, and pillars of smoke, are signs of God's wrath against the contemners of his word and Church; (and smoke in the Scriptures is usually a sign of anger,) here also the like may be implied. Again, as smoke is dark and hindereth from seeing, and the cloudy pillar was dark to the Egyptians, Exo. 14. 20. so is the Church and glory thereof, obscure unto the world, by reason of her afflictions in this life, which were resembled unto Abraham by a smoking oven, Gen. 15. 17. But chiefly this seemeth to denote the sanctification of the Church, who as a spiritual sacrifice, ascendeth upto God, on the Altar Christ, by the fire of the spirit, resolving the earthly matter to ashes remaining beneath, and the other unto smoke mounting up unto God. perfumed] or, becensed with Myrrh; the Church is perfumed and made of sweet odout by Christ 〈◊〉 agge of myrrh that lodgeth between 〈◊〉 b •• sts, Song, 1. • 3.) whose death was like myrrh, bi • ter in taste, lot of sweet smell, with this she was perfumed by knowing him, and the power of his resurrection, & the fellowship of his sufferings, being made conformable unto his death. Phil. 3. 10. And with the odour of this incense, she is comforted; according to the Proverb, Ointment and perfume rejoice the heart, Prov. 27. 9. and frankincense] Myrrh was used in the holy anointing oil; and frankincense in the sweet perfume, Exod. 30. which perfume figured the mediation of Christ, the Angel which offereth much incense w ^ch the prayers of all saints, Rev. 8. 3. So through his death and intercession the Church hath her sweet smell: and all her garments are Myrrh, aloes and Cassia, Psal. 45. with all powder] or, above all powder (that is powders or spices) of the Merchant. That is, with all other graces that Christ hath bestowed upon her by the preaching of his Gospel. Or, those forenamed Myrrh and Frankincense which she hath from Christ, are above all other graces and gifts which can be attained to in this word. of the merchant] or, of the spice merchant, as the word is englished in 1 Kin. 10. 15. But the Gr. interpreteth it Apothecary, or Ointment maker. Such were of the Priests, under the Law, which made the ointment of the spices, 1 Chron. 9. 30. and such now, are the Ministers of the Gospel, uttering the word and graces of the Spirit.

Ver. 7. Behold his bed, which is Solomon's] an Hebrew manner of speech, explained thus in Greek, [unspec 7] Behold the bed of Solomon. Some understand here, his bed like that which was Solomon's: others, above (or better thē) that which was Solomon's. The Spirit here calleth us to behold the guard which was about Solomon's bed, for his safety and security frō fear. Solomon in his name Kingly office, wisdom and royalty, was a figure of Christ, (who is greater then Solomon, Mat. 12. 42.) and his bed is above Solomon's. Christ's bed here seemeth to mean the hearts of the elect, (as in Song. 1. 13. the Spouse said, he should lodge betwixt her breasts) in whose hearts Christ dwelleth by faith, Ephes. 3. 17. and there taketh his repose and rest. And this habitation or ledging, was figured by the Tabernacle and Temple of Solomon, 1 Cor. 6. 19. Therefore the Chaldee paraphrast (who saw not Christ but in shadows,) applied this bed, to the Temple which Solomon built. 60. mighty ones] or, 60. valiants, strong men. Solomon's bed was guarded with sixty of the Valiants, or mighty men of Israel, that he might be safe from peril, figuring the safe guarding and keeping of the hearts and minds of God's elect, both by their own diligent watch over their hearts and ways; (as it is written, Above all observation keep thy heart: for o •• of it are the • ssues of life, Pro. 4. 23. wherein whiles they keep sound wisdom and discretion, when they lie down, they shall not be afraid; yea they lie down, and their sleep is sweet, Pro. 3. 21. 24.) as also by the safe keeping and protection of God, by whose power, the Saints are guarded (or kept) through faith unto salvation, 1. Pet. 1. 5. so that they are not afraid for the terror of the night, or for the arrow that flieth by day, Psal. 91. 1. 5. & the peace of God, which passeth • l understanding, doth keep (or guard) their hearts and minds through Christ Jesus, Phil. 4. 7. And in special, this is done by the Ministers of Christ, that watch and wake for the souls of his people, Heb. 13. 17. Act. • 0. 28. 31. as his servants of old, did stand in the house of the Lord, in the nights, Psal. 134. 1. might it ones of Israel] what mighty valiants, were in Israel, appeareth by David's Worthies, which helped him in his wars: and are mentioned in 1 Chron. 11 10. 47. and 12. 1. 38. They figured such strong men as have the word of God abiding in them, and do overcome the wicked one; 1 John. 2. 14.

V. 8. hold the sword] or, holden (apprehended) of [unspec 8] the sword, that is, girded therewith. The word of God is the sword of the Spirit, Ephes. 6. 17. which men do then hold, when they hold forth the word of life, Phil. 2. 16. and therewith resist Satan and all enemies; and by faith do overcome, 1 John. 2. 14. and 5. 4. expert] or, learned, taught, (as the Greek translateth it) being taught of God, who teacheth the hands of his people to war, 2. Sam. 22. 35. so that they fight the good fight of faith, 1 Tim. 6. 12. and by long custom are inured and skillful in the Lord's battles, and have their senses exercised to discern good and evil, Heb. 5. 14. Such in figure, were the sons of Reuben, Gad, and Manasseh, 1 Chron, 5. 18. his swordon his thigh] by his side prepared, and ready to fight, as Exod. 32. 27. So unto Christ it is said, Gird thy sword upon thy thigh, O mighty one, Psal. 45. 4. fear in the nights] or, dread (terror) in the nights; the dreadful evils that are secret and unseen, and every night do endanger. For thefts, murders, treasons, and other mischiefs, are often done in the night; as experience, and the scriptures testify, Job 24. 14. Ier. 6. 5. Neh. 6. 10. Dan. 5. 30. 1 Cor. 11. 23. Mat. 13. 25. Prov. 7. 9. 22. and then it is needful to watch, & stand ready armed, Neh. 4. 22. Mat. 24. 43. and 26. 31. 41. So Christians which are to wrestle against manifold temptations, and against the rulers of the darkness of this world, against spiritual wickednesses in high places; are willed to take unto them the whole armor of God: and to stand, having their loins girded, &c. Ephes. 6. 12. 13. 14.

V. 9. a chariot] The Hebrew Apirjon is not found [unspec 9] but in this one place, translated in the Greek Phoreion, which is a thing to carry upon, as a charet, licter or the like; but after the Hebrew it hath the name of fairness or gloriousness, and of fruitfulness. Some take it be a throne, some a palace, some a bed: Sol. Rashi expounds it a secret chamber for honor, to wit, such as is made for the Bride & Bridegoome. The Chaldee expoundeth this of the temple which Solomon made of the wood of Lebanon, but that temple was a figure of Christ and of his Church: to which we may better refer it. Of Christ, it may be meant, in respect of his human nature, which was all glorious, without spot of sin; which humanity he made and assumed to himself with all the glorious graces of the spirit, for the salvation of his elect, the daughters of Jerusalem. Of the Ministers of Christ, or the Church (his mystical body) it may (as I think) rather here be spoken, which by the preaching, profession and practice of the Gospel, carrieth Christ as a chariot, holding forth the word of truth and of salvation, in the midst whereof Christ sitteth, teaching, governing and triumphing. So the former similitude of the Bed, signifieth the more secret state of the Church in times of danger: this of the chariot betokeneth the more open glory of the same, by the publishing and practicing of the Gospel. wood] or, trees of Lebanō, that is of Cedar wood that grew on Lebanō, figuring, the Saints likned to Cedars in Lebanon, Ps. 92. 12. 13. of which, as of the matter, Christ maketh his Church, Rom. 1. 7. 1 Cor. 1. 2.

Ver. 10. the pillars] This if it be referred to persons, meaneth the Ministers, who by the doctrine of [unspec 10] the Gospel sustained the Church; as James, Cephas and John seemed to be pillars, Gal. 2. 9. If unto other things, it may be understood of the words of God, (likened unto fined silver in Psal. 12.) with whose oracles, as with pillars the chariot of the Church is sustained. So Prov. 9. Wisdom built her house, and hewed out her seven pillars. A pillar signifieth constancy and stability, Rev. 3. 12. the bottom] or, the seat on which Solomon sitteth, resteth or lieth in his chariot: so the Greek translateth it Anacliton, that which one sitteth or lieth down upon. This bottom or seat of gold, seemeth to have reference to the golden Mercy-seat over the Ark in the Temple; on which God is said to sit, Ps. 80. 2. And it signifieth the covenant of grace, apprehended by faith: (which is much more precious thē gold that pensheth, 1 Pet. 1. 7.) and the doctrines of the Law by faith, which are better then thousands of gold and silver, Psal. • 19. 72. the covering] the top and hangings, which have the name here of riding, because it seemed as it were to ride upon the charter: so the Greek calleth it Epibasis, of ascending. It seemeth to signify the outward conversation and clothing of the Church, which being purple, is not only a Princely color, denoting heavenly life, but hath special reference to the blood and death of Christ, whereof the Church is made partaker, both for justification and sanctification, Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applied, and protection from Christ, till we come unto his glory. the midst] or, the inmost thereof, being paved with love: or he made a pavement of love. This in respect of Christ, signifieth his inmost and servant love towards us, even giving his life for us, and having us as it were written in his heart: in respect of his people it signifieth the sense and feeling of Christ's love towards them, as also their love unto Christ, and one to another. So the seat, the covering, and the pavement, are answerable to those three graces, faith, hope and love, spoken of in 1 Cor. 13. of the daughters of Jerusalem] these are the elect of God, the children of Jerusalem (the mother of us all, Gal. 4. 26.) which being loved of Christ, are graven on the palms on his hands, Isaiah 49. 16. yea carried upon his heart, as the high Priest bare the names of the children of Israel, in the breast plate of judgment, upon his heart, Ex. 2 • . 29. And so of his Ministers, as it is said, Ye are our Epistle written in our hearts, 1 Cor. 3. 2. & you are in our hearts, to die, and live with you, 〈◊〉 Cor. 7. 3. Such therefore, as the love of Christ, are the pavement of his Coach.

Ver. 11. daughters of Zion] Zion was a mount in [unspec 11] Jerusalem and as that was called the holy City, Isaiah 52. 1. so Zion is called the Lord's holy mountain. Joel 3. 17. because of his Temple there. The daughters of Zion were the women dwelling therein, or belonging thereto, Isaiah 3. 16. 17. and 4. 4. But under the name daughters, all the inhabitants men and women, are comprised; and all Towns and Cities of Israel which were daughters (in Scripture phrase) to the mother Zion: and so the Chaldee here expoundeth it, Inhabitants of the Provinces of the land of Israel. This mount Zion figured the Christian Church, Heb. 12. 22. the daughters figured Christians, either persons or Churches, Isaiah 49. 14. 22. which are therefore said to be Virgins, and to follow the Lamb Christ, who standeth upon mount Zion, Rev. 14. 1. 4. These are called forth by the preaching of the Gospel, to behold Christ (the true Solomon) with his crown. So in Psal. 149. 2. Let the sons of Zion be gladin their King: and in Mat. 21. 5. Tell ye the daughter of Zion, behold thy King cometh, &c. see K. Solomon] the faitfull are called out of their former state, to a further degree of knowledge, to see Christ (whom Solomon figured in his kingdom) crowned with glory and honor in his Church. So unto John it was said, Come and see: Rev. 6. 1. 3. 5. 7. his mother crowned him] by the mother, seemeth to be meant the congregation of the faithful, (as also the Chaldee here expoundeth it, the people of the house of Israel,) called his mother, because by the doctrine of faith, they spiritually do conceive and bring forth Christ, Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him, as his sister and mother, Mat. 12. 50. The crown is a sign of Kingdom, Dominion and Victory, Psal. 21. and Christ warring against his enemies, and overcoming, hath on his head many crowns (or •• ademes) Rev. 19. 11. 12. &c. and 6. 2. And the Kingdoms of this world, after the tyranny of Antichrist, do become the Kingdoms of our Lord, and of his Christ, Rev. 11. 15. When Christ therefore ruleth in his Church by the s • epter of his Word, and his people submit unto his Law and Governement, then let they the Crown upon his head, acknowledging his sovereignty. day of his espousalls] when he was esponsed unto his Bride the Church; this is the day of the Covenant made between Christ and his people, Ezek. 16. 8. &c. as he saith to Jerusalem, I 〈◊◊〉 thee, the kindness of thy youth, the love of thine espousals, whē thou we 〈…〉 st after me in the wilderness, &c. Ier. 2. 2. For when a people are by the Gospel won unto the faith, and settled in the order of Christ, they are espoused unto him as to a husband, 2 Cor. 11. 2. And this is after called the day of the gladness of his heart, because as the Bridegroom 〈…〉 th ever the Bride, so God rejoiceth over his people, Isaiah 62. 5.

Annotations.

THou art fair] As the Church before set forth the glory of Christ, by the similitudes of the [unspec 1] guard about Solomon's bed, his Charret and his Crown: so here Christ setteth forth the graces of his Church; not by her ornaments only (as before in chap. 1. 10.) but by the parts and features of her body. And first he commendeth in general her spiritual beauty (which she had from him, Ezek. 10. 14.) through her perfect constitution, faith and holmesse; see the notes on Song 1. 15. eyes] he mentioneth seven particulars, the eyes, hair, teeth, lips, temples, neck, and breasts: that as seven is often the number of perfection, (Christ himself being likened to a Lamb with seven horns, and seven eyes, which are the seven spirits of God, Revel. 5. 6.) so by these, the manifold graces bestowed on the Church might be signified; that in everything she is enriched by him, and cometh behind in no gift: as 1 Cor. 1. 5. 7. as doves] the word as, is after supplied, in Song 5. 12. and it meaneth, as doves eyes, that is, fair, full, clear, chaste; to see by faith him who is invisible, Hebr. 11. 27. and having the eyes of her understanding enlightened, to know what is the hope of his calling, Eph. 1. 18. so that she lifteth not up her eyes unto idols, Ezek. 18, 6. but to the Holy One of Israel, Esa. 17. 7. and her eyes observe his ways, Prov. 23. 26. See the notes on Song 1. 15. and 7. 4. where her eyes are like pools. within thy locks] or, from within (or through) thy locks; which are named in the original of binding or restraining; because a woman's locks are modestly and seemly tied up and covered: so that it was a sign of sorrow, misery, and captivity, to have such locks uncovered, Esa. 47. 2. But the Spouse of Christ freed by him from Satan's bondage, is decently dressed and covered in sign of her subjection (as 1 Cor. 11.) and of her chaste affection to him. So after in v. 3. and Song 6. 7. hair] this is the ornament and covering of the head, proceeding from moisture and strength of nature: likened here to the hair of a flock of goats, fed in fat pasture, as on mount Gilead; whose hair is long, rank and smooth: figuring the thoughts, purposes, devices, &c. which are ordered and composed aright, according unto God (as thoughts on the bed, and visions of the head are mentioned in Dan. 4. 5 and 7. 15. Job 4. 13.) Or, if we apply this unto persons, by hair may be meant the multitude of believers, (as by the hair, the people of Israel was signified, Ezek. 5. 1. 2. 12.) and by the eyes, the Guides of the Church, as in Numb. 10. 31 thou mayest be to us instead of eyes. And thus the Chaldee Paraphrast here, by the eyes, understandeth the Princes and Wise men of Israel; and by the hair the other people of the land. Other Hebrews expound the eyes to mean the Prophets, called Seers, (1 Sam. 9. 9.) and the hair, the Nazarites, which were to let their hair grow, Num. 6. 5. that appear] or, that appear smooth, that glister; as the hair of fat cattle is smooth and shining. The Hebrew word Galash is not used but in this place, and again (in like sense) in Song 6. 4. The Greek here translateth it, are revealed (or appear;) but there, do come-up. Gilead] a mountain which bare good pasture for cattle; as appeareth by Num. 32. 1. Ier. 22. 6. and 50. 19.

Vers. 2. of (sheep) even shorn] or, (of sheep) [unspec 2] made even, or equal, of the same size. The word sheep (or ewes) is after expressed in Song 6. 6. and is to be understood here. This is the first praise of the teeth of the Church, that they are cut of equal height; not one longer then another, which would both be unseemly, and an hindrance to the well eating and chewing of her spiritual food. from the washing] the second praise of her teeth, that they are white and clean, as washed sheep: which seemeth to respect (besides comeliness) the purity of the spiritual meat wherewith she is fed; as it is a part of Judah's blessing, that his teeth should be white with milk, Gen. 49. 12. bear twins] as fruitful ewes bring forth twins of equal bigness, so the teeth are set in double ranks, one answerable to another: which is the third property for which they are praised. bereaved of the young] or, robbed of the young, by miscarrying, or any other accident. Barren is that which beareth not, Esa. 54. 1. but the word here used, signifieth either miscarrying in the birth, or loss of that which is brought forth, by robbery, death, or the like: so this denoteth the steadfastness of every tooth in his place, after it is brought forth, against the inconveniences forementioned. These teeth of the Church which chiefly serve to eat with, may here mean her courage and strength against her enemies, as is prophesied of Israel, he shall eat up the Nations his enemies, Num. 24. 8. or rather, her judging, discerning, esteeming and applying of the word of God and seals of his Covenant, for the comfort and nourishing of her soul; so chewing the cudde, and feeding by faith upon the promises of God; which are often made under the similitude of eating and drinking; as in Psal. 22. 26. Prov. 9. 5. Esa. 65. 13. John. 6. 41. 50. 51. Some referring this to persons, understand by the teeth the Ministers of the word, that break and as it were chew the bread of life unto and for the people. So the Chaldee expoundeth these teeth, to be the Priests and Levites, that did offer and eat the sacrifices in Israel.

Vers. 3. a thread] or, a lace, a line, (aribband) of [unspec 3] scarlet: that is, thin in substance, red of color, as scarlet double-died: which two things are the grace of the lips. Here by the lips of the Church are commended, her doctrines, reproofs, prayers, praises, &c. For the lips are the instruments wherewith words are uttered, whether in prayer, as Zeph. 3. 9. Psal. 21. 2, or praise and thanks, as Psal. 66. 3. Heb. 13. 15. or vows, as Psal. 66. 13. 14. or doctrine, Mal▪ 2. 6. 7. Psal. 119. 13. or pleading, as Job 13. 6. or comfort, as Job 16. 5. or any other speech. All these she uttereth not with swelling words of vanity, or taught by human wisdom; but by the Spirit of God, (who hath poured grace into her lips,) and by faith in the blood of Christ, wherein her doctrines, prayers, comforts are all died and coloured, 1 Cor. 2. 4. 12. 13. and 1. 17. 18. Or these things applied to persons, signify the administers of the word and prayer: as the Chaldee paraphrast applieth it to the high Priest in Israel, and his prayers for the reconciliation of the Church on Atonement day, Levite. 16. Other of the Jews expound it of the singers in Israel. comely] gracious, and to be desired: see the notes on Song 1. 5. So our praises of God, are said to be pleasant, and comely; Psal. 147. 1. and we are commanded that our speech be always with grace, Colos. 4. 6. thy temples] Hebr. thy temple, that is, each of the temples of thine head: Here by the cheeks also may be meant (as the Greek version here hath it) which are adjoined to the temples, whose red color (like a piece of pomegranate when it is cut) are a part of the beauty of the face, and a sign of modesty and shamefastness. So here in the Church it betokeneth her reverend and modest countenance; as fearing and taking heed lest she should speak or do amiss; or blushing if she hath failed. Some do explain this to signify the Governors of the Church, and the similitude of the pomegranate to denote the fruit and benefit that cometh by such. The Chaldee also expoundeth it of the King in Israel, and the lock (after mentioned) of the Governors under him.

Vers. 4. like the tower of David] whereof mention is made in Nehem. 3. 19. 25. or the fort of Zion, [unspec 4] which David took, and built, 2 Sam. 5. 7. 9. Hereby is meant that her neck was upright, high and strong: for the neck is named in Hebrew Tsawaar, of firmness and strength; a Tower (Migdal) is a building great and high, Esa. 2. 15. This signifieth the magnanimity, and courage, the sure hope, the bold and comfortable carriage of the Church, whiles she being by faith united unto Christ her head, doth no longer bow down her neck to bear the yoke of her enemies, to serve Satan and sin anymore, or to be a servant unto men, Rom. 6. 17. 18. 1 Cor. 7. 23. but by the weapons of her warfare, (which are not carnal but mighty for God, 2 Cor. 10. 4.) she standeth, and withstandeth in the evil day, taking the shield of saith, the sword of the Spirit, which is the word of God, and other like armor, wherewith she defendeth her self, and discomfiteth all her enemies, Ephes. 6. 11.—17. so that her neck is like the horses, clothed with thunder (and terror) Job 39. 19. The contrary state of the Church was figured by the captivity of Babylon, when her neck was under persecution, and her transgressions (as ayoke) were wreathed, and come-up upon her neck; Lam. 5. 5. and 1. 14. See after, in Song 7. 4. The Hebrews in their Chaldee Paraphrase, expound this neck to mean the Chief of the Session (or great Council) in Israel. for an armory] to hang swords on, and other like weapons of war. The Hebrew word Talpijoth (used only in this place) is by the Greek left uninterpreted Thalpioth: and seemeth to be derived of Thalah to hang, and pijoth two-edged swords; meaning all instruments to offend or wound the enemy: as the bucklers and shields after mentioned, were to defend her self. bucklers hang] or, are hanged: a buckler hath the name in the original of protection or defense: the word following, shields, (which seemeth to be borrowed from the Hebrew name Shiltei) hath the signification of power or dominion, as being used of great and mighty men. Such bucklers and shields of David, were sometime kept in the house of God, 2 Chro. 23. 9. and as the taking away of shields from the enemy, was a sign of victory, 2 Sam. 8. 7. so the hanging of them up on walls, was a sign of glory, Ezek. 27. 11. of mighty men] This hath reference to David's worthies or mighty men, who held strongly with him in his kingdom, and with all Israel, to make him King, whose names and heroical deeds are recorded in 1 Chro. 11. 10. 47. Their shields hanged up in David's tower for moniments, are here taken for figures and examples of all the mighty men of God, which by the shield of faith (in God and Christ the shield of his people) have done many great and mighty works; as the Apopostle bringeth a cloud of witnesses, in Hebr. 11. with all which the Spouse of Christ is adorned, whiles with courage & comfort she followeth the footsteps of their faith and works; and abideth constant, sustained by the promises of God.

Vers. 5. Thy two breasts] These are both for ornament [unspec 5] and for use, as experience in nature, and the scriptures show: for God saith to his church, thou art come to excellent ornaments; thy breasts are fashioned, &c. Ezek. 16. 7. and showeth the use of them, that her children and lovers may suck and be satisfied with the breasts of her consolations, &c. Esa. 66. 11. So here the breasts of Christ's spouse, are likened to Roes for pleasantness, to Fawnes, or young Roes for smallness, to twins for equalizing; & to Roes feeding among Lilies, as in fat and sweet pasture. Hereby is signified how the Church is fruitful in good works, and comfortable words, and communication of all God's blessings: so that by her loving affection, wholesome doctrines, sweet consolations, and gracious beneficence; her children are delighted; and sucking the sincere milk of the word, do grow thereby: Esa. 66. 11. 1 Pet. 2. 2. feed among the Lilies] in fat, sweet, and wholesome pasture. Hereby is signified, that the breasts of the Church, (that is, her doctrines, exhortations and consolations wherewith she nourisheth her children,) are fed and filled not with human traditions, but with the doctrines of Christ; whose lips are likened unto Lilies, dropping sweet smelling myrrh; Song 5. 13. So when the soul of the Priests, is satiate with fatness; the Lord's people are satisfied with goodness; as he promised, Ier. 31. 14.

Vers. 6. Until the day dawn] or blow: see before [unspec 6] on chap. 2. 17. shadows] that is, darkenesses; meaning ignorances, infirmities, troubles, miseries, &c. as chap. 2. 17. I will get me] or, I will go for myself. It is not evident, whether these be the words of Christ, withdrawing himself for a time, or of his spouse, betaking her self to the mountain. Comparing this place with the former, chap. 2. 17. I understand it of the latter: that as the Spouse there requested, speedy help of Christ in the time of her sorrow; so here, in like temptation, she fleeth for refuge to the mount of myrrh, and hill of frankincense, where she hopeth for comfort. The speech hath reference to mount Morijah, whereon the Temple was built: 2 Chron. 3. 1. in which Temple was the holy anointing oil made of pure Myrrh and other chief spices; as also the incense made of pure frankincense and other sweet spices; which were to anoint and sanctify the holy things and persons; and to burn upon the golden Altar daily; Exod. 30. 23. 34. 1 Chro. 9. 29. 30. On which mount, Abraham long before, did offer his son Isaac for a sacrifice; and upon experience of God's grace and providence, this proverb was used, In the mountain of-Jehovah, it shall be seen: Gen. 22 2.—14. To the kingdom of Christ, figured by this mountain, people's should flow; for God's Law and word was to proceed from it, Mich. 4. 1. 2. The church therefore in the darkness of her temptations, fleeth to the Lord's mountain by faith in Christ, meditation in his promises, consolation by his graces, prayer, reading of the scriptures, and other like spiritual exercises, confirming by faith and hope, and waiting with patience, till the day should dawn, and the day star arise in her heart, as the Apostle speaketh, 2 Pet. 1. 19. So Christ himself, in the days of his flesh, used to go up into mountains to pray, and spent the whole night in prayer to God, Luk. 6. 12. and 9. 28. and preached the Gospel in such places, Mat. 5. 1. 2. &c.

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

Vers. 8. Come with me] or, Thou shalt come with me. Here Christ (having cleansed his Spouse by his [unspec 8] death) calleth her to follow him, from the mountains of wild beasts, from the false Churches and societies of wicked people; that forsaking all corruption in her self and others, she may walk with him in newness and holiness of life, beholding and acknowledging God's mercy in her deliverance; Rom. 6. 6. 13. 22. 1 Pet. 2. 21.—24. and 4. 1. 2 3. 2 Pet. 1. 3. 4. Lebanon] in Gr. Libanus, a mountain in the north part of the land of Canaan, possessed of old by the Evites, Judge. 3. 3. afterward by the Israelites: on it grew many Cedar trees Song 3. 9. but in comparison with other places it was a forest or wilderness, Esa. 29. 17. and so the haunt of wild beasts, 2 King. 14. 9. which is respected here, as the end of the verse manifesteth. Sometime in respect of the largeness of the mount, and goodly trees thereon, it is used to signify glorious things: as in Song 5. 15. and 3. 9. Deut. 3. 25. my spouse] or, my bride; named in Hebrew Callah; (of the perfection of her attire, ornaments and beauty; Ier. 2. 32.) in Greek Nymphee, which name the Holy Ghost giveth to the Church, calling her the Nymphe, (or Bride,) the Lambs wife; who is prepared as a Bride adorned for her husband: Revelat. 21. 9. 2. Christ before had called her his Love or Friend; now when she is all fair, and without blemish, he calleth her Spouse; and in verse 9. both Sister and Spouse. look] or, thou shalt look, shalt see, mark and observe. top of Amanah] or, head of Amanah, which was a mountain in Syria, the valley and river in it was also called Amanah, and Abanah, in 2 King. 5. 12. and so the Chaldee here expoundeth it, the heads that is, the Princes of the people that dwell by the river of Amanah, shall offer a gift unto thee. Human writers testify that Amanus was a mountain forcibly possessed by many tyrants, &c. Strabo l. 14. So the Holy Ghost here calleth these places dens of Lions, and mountains of Leopards. Shenir and Hermon] This Hermon was a goodly mountain possessed of old by Ogh King of Bashan, taken from him by the Israelites: and the Amorites called it Shenir, the Sidonians Shirion, as Moses telleth in Deut. 3. 9. dens of Lions] This openeth the former, and showeth the danger wherein Christ's spouse was, dwelling as among Lions and Leopards, that is among salvage, beastly and idolatrous people's, (as David complaineth, my soul is among Lions, Psal. 57. 4.) from which estate Christ calleth and delivereth his chosen; who being delivered do see and observe the perils wherein they were, and safe estate whereinto the Lord had brought them: So the Apostle writing to the converted Gentiles saith; Such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God: 1 Cor. 6. 9. 10. 11.

Vers. 9. hast ravished mine-heart] or hast-taken-away; or hast pierced (hast wounded) my heart: the original [unspec 9] is but one word, and used only in this place twice; and meaneth the ravishing or drawing of the heart with love and delight. The Chaldee expoundeth it, Thy love is fixed in the table of mine heart. Christ speaketh here to his spouse, as a man overcome with love: as it is said, With the joy of the Bridegroom over the Bride; thy God will rejoice over thee: Esa. 62. 5. my sister] so he calleth her out of his love, in respect of her adoption and regeneration (being borne of God) and of her sanctifications; as it is written, Both he that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them brethren: Hebr. 2. 11. And, whosoever shall do the will of my Father which is in heaven: the same is my brother and sister, and mother, Matth. 12. 50. one of thine eyes] or, one look from thine eyes; which eyes were in verse 1. likened to doves, simple, chaste, pure: & mean here her faith, and the fruits thereof, as prayer, &c. wherewith Christ is greatly affected and delighted. chain of thy neck] Heb. of thy necks; that is, which hangeth on both sides of thy neck. The eye is a natural part of the body; the chain is an adjoynt and ornament of the body; figuring God's Laws and Ordinances, Pro. 10. 9. as also the graces of his spirit in his people. See the notes on chap. 1. 10.

Vers. 10. How fair] or, how beautiful; and consequently, [unspec 10] how gracious, how lovely and delightful are thy loves! By loves are meant not only the affections, but the actions also and fruits of love, which the Church manifesteth towards Christ; by her work of faith, and labor of love and patience of hope; and by keeping his commandments, 1 Thes. 1. 3. 1 John. 5. 3. and these are fair and goodly in the eyes of Christ, causing him to covet her beauty, Psal. 45. 11. 12. how much better] or, how good are thy loves, better than wine: the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christ's love above wine; here, he doth the like of her loves towards him: signifying how pleasant and acceptable the fruits of his own graces are in his Church; so that the Lord her God delighteth in her, and rejoiceth over her, Esa. 62. 4. 5. savor of thine ointments] that is, of the graces of the Spirit wherewith thou art anointed: see the annotations on chap. 1. 3. where the Church extolleth the savor of Christ's ointments, as here he doth hers. sp •• es] sweet odors, or sweet smelling spices: for o • such the holy anointing oil was made, Exod. 30. 23. and with such sometime women were purified, Esth. 2. 12. and the dead imbalmed, 2 Chro. 16. 14. they were a present for a King, 2 Chro. 9 1. 9.

Vers. 11. drop the honey comb] that is, utter sweet [unspec 11] words: hereby the doctrines and prayers of the Church are commended, as sweet and pleasant to the hearers, like honey to the taste. By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is poured into the lips of Christ, Ps. 45. 2. so by communication of his grace, the speech of his people is with grace, Colos. 4. 6. honey and milk under thy tongue] honey and milk both of them mean the sweet, easy, comfortable and nourishing words of faith, love, holiness, &c. the sincere milk of the word, whereby the babes in Christ may grow, 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels days, under the simile of abundance of milk, so that everyone should eat butter and honey, Esa. 7. 22. By under the tongue, seemeth to be meant the secret and inward parts, as the heart and mind: (as David exalted God under his tongue, Psal. 66. 17.) to show her sincerity, and difference hereby from the lewd woman, whose lips also drop the honey comb, but her end is bitter as wormwood, Prov. 5. 3. 4. For some, by good words and fair speeches deceive the hearts of the simple, Rom. 16. 18. the words of her mouth are smoother then butter, but war is in their heart, Psal. 55. 21. and adders poison is under their lips, Psalm 140. 3. the savor] or the smell, (the odour) of thy garments: these are the beautiful garments o • S • on, Esa. 52. 1. the fine linen, clean and bright, the righteousness of the Saints, Revel. 19. 8. who have put on the Lord Jesus Christ, Rom. 13. 14. Gal. 3. 27. and in their faith, doctrine, conversation and administration are holy, just and righteous, and clothed with salvation, Psal. 132. 9. 16. so that the savor, the fame and good report hereof is sweet, like the smell of Lebanon, where pleasant and odoriferous trees, herbs and spices grew in abundance, God maketh manifest the savor of his knowledge by them in every place; for they are unto God a sweet savor in Christ, 2 Cor. 2. 14. 15. Thus God promised unto Israel, that smell should be as Lebanon, through the dew of his grace, Hos. 14 5. 6. 7. as when he first received the blessing, the smell of his garments was such, that his father compared the smell of his son, to the smell of a field, which the Lord had blessed, Gen. 27. 27.

Vers. 12. A garden] understand from the verses [unspec 12] before and after, Thou art a garden; which is (by signification) a place closed and fenced; and is sown and planted with herbs and trees, for use and pleasure. So in Esa. 5. the Church of Israel is likened to a fenced Vineyard. locked] or, barred: that is, close shut; as the Greek translateth it shut: which is for safety and defense, that no evil should come thereon, no enemies should enter. For walls, doors, locks, bars, &c. are means to preserve, secure and safe: so in figure, when the walls of Jerusalem were repaired, they were fortified with doors, locks, and bars, Nehem. 3. 3. 13. But when such fences are wanting, or broken down; all things lie open to the spoil, Esa. 5. 5. Psal. 80. 12. Hereby is signified on God's part, the protection of his Church, for he is unto Jerusalem a wall of fire round about, Zach. 2. 5. & strengtheneth the bars of her gates, Psal. 147. 13. he keepeth his Vineyard, and watereth it every moment, lest any hurt-it, he keepeth it night and day, Esa. 27. 3. Again, on the Churches part it signifieth her care to keep her self and all her plants and fruits holy, chaste and pure unto her beloved only; opening the gates, that the righteous nation which keepeth the truths may enter in, Esa. 26. 2. but keeping watch lest the enemies should invade, lest the unclean, or anything that defileth should enter thereinto, 2 Chro. 23. 19. Revel. 21. 27. As on the contrary secure and careless people are said to dwell without walls, bars or gates; Ezek. 38. 11. Ier. 49. 31. a spring] to weet, a water-spring, in Hebrew Gal, so named of the rolling and waving of the waters that flow therefrom. This is to signify that the garden of Christ's Church, is watered with his graces, and so made fruitful, and joyful; Ezek. 31. 4. 5. John. 7. 38. 39. Esa. 44. 3. 4. as it is promised, the Lord will satisfy thy soul in droughts, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not, Esa. 58. 11. locked] or, barred, that is, kept close from enemies, that the waters of grace may be thine only. This signifieth (as before) God's special favor and protection for his Church; and her care to keep her self and hers, pure to the Lord. Wherefore Solomon to teach spiritual chastity, useth this parable; Drink water out of thine own cistern, and running waters out of thine own well. Let thy fountains be dispersed abroad, and rivers of waters in the streets. Let them be only thine own: and not strangers with thee. Let thy fountain be blessed, and rejoice with the wife of thy youth, &c. Pro. 5. 15.—18. sealed] Hereby is figured the confirmation of grace to Christ's people, as sealing meaneth in Ier. 32. 20. John. 3. 33. 2 Cor 1. 22. Ephes. 1. 13. and the deserving of this grace to them only, as that which is sealed is not communicated with others, nor known unto them, Esa. 29. 11. Dan. 12. 4. 9. and so it is said, Bind up the testimony, seal the Law, among my disciples, Esa. 8. 16.

Vers. 13. Thy plants] or, thy shoots: the Hebrew [unspec 13] and Greek words have both of them the name of sending forth, that is of shooting or growing, and so of bringing forth leaves, flowers and fruits. Hereby the members of the Church are meant, planted and made fruitful by Christ: and here the garden of the Church, is like the garden in Eden: out of which ground, the Lord God made to grow every tree pleasant to sight, and good for food; Genes. 2. 8. 9. And this is the second blessing of the Church, that it is replenished with wholesome, sweet and precious plants. an ortyard] or, a paradise, so called of the Hebrew Pardes, and Greek Paradoisos: a place set with trees, as appeareth by Eccles. 2. 5. and is therefore sometime used for a Park, or Forest, Nehem. 2. 8. pomegranates] or, pomegranattrees, granate-apples, so named because they are full of granes or kernels: hereupon the Chaldee paraphraseth, The young men are filled with thy precepts, (or as Rashi explaineth it, full of good works) like pomegranates. precious- things] or, dainties, pleasant- things: with store of these, the land of Joseph was blessed, Deut. 33. 13.—16. The Holy Ghost seemeth to have respect unto this name, in Revel. 18. 14. fruits (or apples, in Greek, opora) that thy soul lusted after. Cypres] Cypres- clusters, (for the word is of the plural number) or Camphire fruits: see the notes on Song 1. 14. Spike-nard] this is also in the form plural Spikenards, or Nards; which is framed of the Hebrew name Nerd, whence the Greek Nardos, and Latin Nardus is also borrowed. And it is here used plurally (whereas in the next verse it is singular,) either to imply all sorts of Nard, (for there be divers kinds) or, the cares and leaves of Nard, both which are in use for sweet smell. The herb which we call Lavender, is named Ps • udo-nard, as being a base kind of Nard, but nothing so sweet or precious as the true: see the notes on Song 1. 12.

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

Vers. 15. Fountain of the gardens] This seemeth [unspec 15] to be the speech of the Spouse unto Christ, O thou the Fountain, &c. whereby she acknowledgeth a third blessing to make her fruitful, abundance of water, and that all the former graces which he so praised her for, do proceed from him who is the fountain that watereth all the gardens (his Churches,) as in Ier. 2. 13. God calleth himself the fountain of living waters. From the fountain, rivers do run, (as in Psal. 104. 10.) which water the gardens and plants in them, so making them green and fruitful, as in Ezek. 31. 4. 5. The waters made him great; the deep set him up on high, with her rivers running about his plants, &c. But when the desolation of the Church is threatened, it is likened to a garden that hath no water, Esa 1. 30. Here Christ by his doctrine and spiritual graces, refresheth his Churches, and all their plants, satisfieth their soul in drought, and maketh fat their bones; that their soul is like a watered garden, and they shall not sorrow anymore at all. Ier. 31. 12. Esa. 58. 11. living waters] that is, springing and running waters, which dry not up with heat, nor putrefy: but are always wholesome, and give life. So Christ giveth living water, of which whosoever drinketh at shall be in him a well of water, springing up into everlasting life; John. 4. 10. 14. and saith, He that believeth on me, &c. out of his belly shall flow rivers of living water, speaking of the Spirit, which they that believe on him, should receive, John. 7. 38. 39. streaming] running, flowing: or, streams from Lebanon. It hath reference to the streams of Jordan, which river began at the foot of mount Lebanon, and ran along through the holy land, watering the same. This similitude is amplified in Ezek. 47. 6.—10. where waters issuing out of the Sanctuary (which was built of the Cedars of Lebanon) ran along Galilee, and to the plain, and into the sea, &c. and every living thing that moveth whithersoever the rivers come, shall live &c. and everything shall live, whither the river cometh. So in Revel. 22. 1. out of the throne of God, and of the Lamb (Christ,) a pure river of water of life proceedeth.

Vers. 16. Stir-up] or, Raise up (thyself) thou [unspec 16] North wind. A fourth blessing upon the garden of Christ's Church, that it is blown upon by the winds, to refresh it, to cleanse the air of it, and to make it more fruitful. And though the North and South winds be of contrary qualities, as cold and hot, moist and dry, yet are they both fitting for her estate, which sometime needeth sharp reproof, and sometime calm and gentle consolation. But he mentioneth not the East wind; because that is often used in sign of wrath, to blast, burn and destroy the fruits; as Ezek. 17. 10. and 19. 12. Hos. 13. 15. Gen. 41. 6. blow upon my garden] The garden being Christ's (as the words following manifest) the Lord, who bringeth forth the wind out of his treasuries; Psal. 135. 7. speaketh unto it to blow: signifying hereby the ministration of his word and spirit bestowed on his people for their further good, that they have not only the waters of holy Scripture, but the lively graces also of God's Spirit to quicken them. So in Ezek. 37. 9. the Prophet was willed to prophesy unto the wind, and say thereunto, Come from the four winds, O wind, and blow upon these slain, that they may live. And the efficacy of the Spirit of God is resembled by the wind, in John. 3. 8. and doctrines are winds, in Ephes. 4. 14. and the restraint of God's graces by wholesome doctrine, is signfied by four Angels holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree, Rev. 7. 1. spices thereof may flow] that is, the fruits may ripen, and be abundant: for by the gracious gifts of the Spirit, breathing upon the Church, corruption is purged away, the souls are refreshed, quickened, comforted, and all graces do increase, 1 Cor. 2. come into his garden and eat] The faithful acknowledging both themselves and theirs to be Christ's, do desire that he would come and accept the fruits and graces of his own Spirit; with which and for which he is to be honored. So the offerings unto God, are called his bread; Num. 28. 2. the good works of Christians, are called fruits, John. 15. his acceptation of those fruits, and communication of further grace, is signified by mutual supping together, Rev. 3. 20. and thus the Lord rejoiceth in his works, Psal. 104. 31. fruit of his precious things] that is, the fruit of his precious graces; or, his precious fruits: so that now the Church is not like Israel of old, an empty vine, which brought forth fruit unto himself, Hos. 10. 1. or bare wild grapes, even grapes of gall, and bitter clusters, Esa. 5. 2. Deut. 32. 32. but is filled with the fruits of righteousness, Phil. 1. 11. and walketh worthy of the Lord unto all pleasing, being fruitful in every good work, Col. 1. 10. and hath her fruit unto holiness, and the end, everlasting life: Rom 6. 22. The Chaldee paraphrast applieth this to the service of God under the Law, saying; Let the beloved God come into the house of the Sanctuary, and accept with favor the oblations of his people.

Annotations.

IAm come] or, I have come: but the time passed, is [unspec 1] often used for the present. Here Christ answereth to the prayer of the Spouse, being ready to fulfill the desire of them that fear him, Psal. 145. 19 God is said to Come unto men, when he manifesteth his presence by his works, either of mercy or judgment, Exod. 3. 7. 8. Gen. 11. 5. 7. Here he cometh to the garden of his Church with grace, acceptation, come • ort and blessing, to keep a spiritual banq • et there: as he promised, In every place where I shall make the memorial of my name, I will come unto thee, and I will bless thee, Exod. 20. 24. My sister, spouse] see the notes, on chap. 1. 4. verse. 8. 9. Myrrh with my spice] that is, with my other spices or aromatical-fruits: for myrrh was one of the chief spices, used in composition of sweet ointments, Exod. 30. 23. with such ointments they anointed them and their friends at feasts, see the annotations on ch. 1. 3. I have eaten] or, I do eat, for the words following show this to be spoken as at a banquet. my honey-combo] as the word and doctrine of Christ is likened to honey and the honey comb, to wine and milk, Psalm 19. 11. and 119. 103. Esa. 55. 1. 1 Pet. 2. 2. because it is sweet, comfortable and wholesome to nourish the soul, as these things do the body: so here the manifold fruits and graces which that word, by the Spirit, bringeth forth in Christians, are likened also to such things: whereof Christ is said to eat, that is, graciously to accept, and delight in them. On the contrary, the evil fruits of sinners, are likened to grapes of gall, and their wine, to the poison of dragons, Deuteronomy 32. 32. 33. eat O friends,] or, O neighbors. Christ speaketh, as at a feast, cheering up his friends, as partakers with him of his graces, and comforts aforesaid. They that do his commandments, are his friends, John. 15. 14. (as Abraham is called the friend of God, Esa. 41. 8. I am. 2. 23.) and these desire and delight to be partakers of the fruits of the saints, and rejoice in their obedience; Phil. 1. 9. 10. 11. and 41. 17. 18. • John. v. 4. 3 John. v. 3. 4. The Angels also are made joyful, at the conversion, sanctity and salvation of sinners by Christ, Luk. 15. 7. 10. and 2. 13. 14. The Chaldee expoundeth this of God's acceptation of his churches service under the Law, thus: The holy and blessed (God) said to his people the house of Israel: I am come to the house of my sanctuary, which thou buildest for me, my sister O congregation of Israel, which art likened to an honest spouse, and have caused my divine presence to dwell in the midst of thee: I accept thy incense of spices, which thou madest for my name I have sent fire from heaven, and it hath eaten the Burnt-offerings, and sacrifice of Peace-offerings: accepted with favor before me, is the drink-offering of red wine and of white wine which the Priests have poured out upon mine Altar. Now come ye Priests that love my precepts, eat that which is left of the oblations, and delight yourselves in the good that is prepared for you. drink abundantly O beloved] or; be drunken, (that is, be plenteously-filled) with loves. By Beloved, he meaneth his friends aforesaid: or by loves (for so the word may be interpreted) he meaneth the fruits of love, which his Spouse had brought forth unto him; which loves, he said, were much better then wine, c. 4. 10. In Esa. 25. 6. it is prophesied how the Lord of hosts would make (in the mountain of his church) unto all people, a feast of fat things, a feast of wine on the Lees, &c.

Vers. 2. I sleep] or, I sleeping, and my heart waking. [unspec 2] The Spouse of Christ here telleth of a new and greater trouble that befell her, through her own negligence; and how she got out thereof. In chap. 3. she had a much like temptation, but not so heavy as this: for there she slept not; but upon her bed, in the nights, sought her beloved; here she sleepeth, her beloved seeketh her, knocketh, provoketh, but she maketh excuses for a while. There the watchmen though they tell her notidings of her beloved, yet they do her no farther har 〈…〉 e: here, they smite, wound, and unveile her. There, she soon findeth him, after she was past the watchmen: here, she findeth him not so soon, but languisheth with love, and complaineth to her friends, who (upon report of his praises) do help to seek him with her. Sleep is the rest or ceasing of the creature, from use of the outward senses, and from action: It is caused by vapor in the head, that arise from meat, drink, &c. which stop the passages of the spirits, and bind the senses. This sleep, as it is a refreshing, is sometime used in a good sense, for the repose and rest that the faithful have in God; Psalm 3. 5. and 4. 8. Prov. 3. 24. But more often it signifieth the neglect of holy duties, and a sinful kind of life, Esa. 56. 10. Rom. 13. 11. 1 Thes. 5. 6. 7. and this sleep is caused sometimes through sorrow, Luke 22. 45. sometime through weariness, Esa. 5. 27. sometime through slothfulness, and then it causeth spiritual beggary, Prov. 19. 15. and 20. 13. The Spouse here, having eaten and drunk largely of the bl • ssings of Christ, beginneth to remit her zeal, and neglect the works of faith and love, wanting the presence of her beloved, and being pressed with the remnants of the flesh, so she gave place to ca •• all case and security. Occasioned further hereunto by the time, the night; and by the wether which was rainy: that is, by ignorance and error prevailing, and by the opposition and persecution of enemies. and my hear • aketh] or, but my heart watcheth, or is awake. The heart meaneth the inner man, the spirit, or man as he is regenerate, opposed to the flesh or outward man, Rom. 2. 28. 29. and the flesh and spirit (even in God's children) do lust one against another, that we cannot do the things that we would, Galat. 5. 17. and when the spirit is willing (to watch, pray, &c.) the flesh is weak, Mat. 26. 41. Whereas therefore her heart waked while she slept, it signified that she gave not her self wholly to this negligence, but as the wise virgins had their lamps burning whiles all slumbered and slept, when the lamps of the foolish were gone out, Mat. 25. 4. 5. 8. so she now had given her self to fleshly case, but had her heart and spirit otherwise disposed. For when the whole man addicteth it self to anything, the heart also is adjoined; as Solomon saith, I compassed about, I and my heart, to search and to seek out wisdom; Eccles. 7. 25. that knocketh] or, that beateth, to wit, at the door. She telleth the love and care of her beloved, who would not let her rest in the bed of worldly ease, but exciteth her to holy duties, by receiving him & the spirit of his grace. Christ's voice is uttered by preaching of his Gospel, calling to repentance, faith and obedience, Hebr. 3. 7. 8. 15. and 4. 2. His knocking, signifieth a more earnest provocation and desire to be let in, Matth. 7. 7. Luke 13. 25. and it may imply his chastisements also whereby he would call her • o repentance; as he saith to the Church in Laodicca, (when it was fallen to be neither cold nor hot.) As many as I love I rebuke and chasten, be zealous therefore and repent. Behold, I stand at the door, and knock; Revel. 3. 19. 20. open to me] God openeth doors to us, when he bestoweth his blessings on us, Psal. 78. 23. 24. Esa. 45. 1. 2. 3. and spiritually, when he giveth grace to utter his word, and to believe the same, Col. 4. 3. Act. 14. 27. So we open the door unto him, when we give him entrance into our hearts, he calling upon us by his word and works; when we repent, believe, and accept Christ with his graces, &c. Rev. 3. 20. my sister, my love, &c.] these titles given unto the Church, even in her infirmity, show what affection he bare unto her, and how he esteemed of her notwithstanding her sins; which he imputeth not, but looketh upon her graces which he had endued her with, as if she were perfect & undefiled. filled with dew] or, full of d • w. This head of Christ (which in verse 11. is l •• ened to most fine gold,) here filled with dew, seemeth to mean his manifold troubles which he suffered for her sake, not only in his own person, while he was on earth, but in his Servants and Ministers, who are often troubled on every side, perplexed persecuted, cast down, always bearing about in the body, the dying of the Lord Jesus, &c, 2 Cor. 4. 8. 9. 10. Thus Christ cometh in the dark night of affliction to awake her, and to communicate himself and his graces with her. For a man to be wet with the dew of heaven, is a sign of misery, Dan. 4. 25. so is rain where there is no covert, Esa. 4. 6. and drops (or droppings) likewise signify troubles, Amos 6. 11. But dew and rain upon the land maketh it fruitful: so is Christ by his doctrine to his Church, Psal. 72. 6. Hos. 14. 5. Deut. 32. 2. And in this sense some take it here, as if Christ came unto her full of the dew of blessings to enrich her. The Chaldee paraphrast applieth this verse to the Jews captivity, and God's calling them to repentance, thus: After all these words, the people of the house of Israel sinned; and he delivered them into the hand of Nebuchadnezzar King of Babylon, who led them into captivity: and in the captivity they were like to a man asleep, that cannot wake out of his sleep. And the voice of the Holy Ghost admonished them by the hand of the Prophets, and stirred them up from the sleep of their heart. The Lord of all the world spake, and thus he said; Turn by repentance, open thy mouth, and make request, and laud me, my sister, my love, the congregation of Israel, which art like a dove in perfection of thy works: for the hair of my head is filled with thy tears, as a man whose hair of his head is wet with the dew of heaven; and my hairy locks are filled with the drops of thine eyes, as a man whose hairy locks are full with the drops of rain that descend in the night.

Vers. 3. how shall I put it on?] that is, I cannot put [unspec 3] it on, without trouble and reluctance of my flesh. The like phrase God used in Hos. 11. 8. How shall I give thee up, Ephraim, &c. how shall I make thee as Admah? &c. that is, I cannot utterly destroy thee, as I did those Cities, such is my compassion towards thee. The Spouse here telleth her answer to Christ how she made excuses and delays, and that she could not presently admit him: as the friend answereth (in Luke 11. 7.) Trouble me not, the door is now shut, and my children are with me in bed: I cannot rise and give thee. The keeping on of clothes, is a sign of care and watchfulness, Neh. 4. 23. so she now (in the absence of her Lord) should have had her loins girded about, her light burning, her self waiting for his return; that when he came and knocked, she might open to him immediately, Luke 12. 35. 36. But she had not only ungirded, but put off her coat, and washed her feet, so composing her self to a settled rest in her bed; and instead of watching, sleepeth; instead opening the door, driveth him away through her neglect and sloth. washed my feet] another sign that she had betaken her self to rest: for in those hot countries (where usually they went bare footed) they washed their feet from soil and sweat after travel: which she now having done, could not (as she pretended) without fouling them again, open to her beloved. Such worthless excuses doth our flesh allege; the time is unseasonable, the night is cold and damp, the weather we, we cannot arise to entertain Christ, without trouble and detriment. So the people that dwelt in their ceiled houses, said, the time is not come that the Lord's house should be built, Agg. 1. 4. 2. The slothful saith, A Lyon is in the way, a Lyon is in the streets, Prov. 26. 3. and The sluggard will not plow, by reason of the cold, Prov. 20. 4. The Chaldee here paraphraseth thus, The Congregation of Israel, answered before the Prophets; Loe now I have put off from me the yoke of his precepts, and have served the erroneous idols of the people's: and how can I have the face to turn again unto him? The Lord of the world answered them by the hand of the Prophets; And I also, Loe now I have taken away my divine-presence from mids of thee; and how shall I return? And thou hast done evil works, and I have sanctified my feet from thy uncleanness; and how shall I defile them in the mids of thee, by thy evil works?

Vers. 4. put in] Hebr. sent his hand, or, put it forth. [unspec 4] by the hole] or, from the hole, to weet, of the door, where he knocked; which some understand to be a withdrawing of the hand as purposing to leave off his calling of her: but the Greek translateth by the hole; and the putting forth of the hand usually meaneth the enterprising of a work, rather then the leaving of it off, as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following, that her bowels were moved, that she rose up, &c. seem to confirm this. And an hole is a mean either to look in, or to put in the hand, or to make a wider entrance, Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth, that though the door was shut against him, that her Beloved could not enter; and though his voice (by the outward Ministry of his word, could not cause her to ari •• ; yet he put forth his hand (by the inward working of his Spirit) and wrought more effectually in her. For, as the finger of God (in Luke • 1. 20.) meaneth the Spirit of God. Mat. 12. 28. so doth his hand. Wherefore the disciples outwardly preaching the word; it is said, the hand of the Lord was with them, and a great number believed, and turned to the Lord, Acts 11 19. 21. my bowels made a troubled noise] or, my bowels sounded, rumbled. Hereby she signifieth her disquietness, hearty sorrow, and repentance, for her Beloved, who had suffered so many things for her sake, & whom she had so neglected and put from her, when he desired to come in. So the Prophet (to show his sorrow for Moab's calamity) saith, My bowels shall sound (or make-a-noise) like an harp for Moab, Isaiah 16. 11. and for the Jews another saith, My bowels, my bowels, I am pained at my very heart; my heart maketh-a-noise (or a troubled sound) I cannot hold my peace, I • r. 4. 19. Yea God himself, in commiseration of Ephraim's misery, saith, My bowels sound (or make-a-troubled noise) for him, I will surely have mercy on him, saith the Lord, Ier. 31. 20. So here the Spouse, by the sounding of her bowels, showeth the grief of her heart, which is one (and the chiefest) of the bowels, as is after noted on v. 14.

Vers. 5. I rose up] or, I myself rose up. Unto her [unspec 5] inward grief, she addeth outward acts of amendment, (fruits meet for repentance) rising, opening, seeking, calling for her Beloved now departed from her door, through her former negligence. dropped myrrh] that is, oil of myrrh. passing myrrh] that is, pure myrrh, which is of bitter taste, and sweet smelling savor: or currant myrrh, such as passeth from one to another, vendible to merchants because it is good: as passing money is currant money with Merchants, Gen. 23. 16. Passing myrrh dropping from Christ's lips, (Song. 5. 13.) signifieth the sweet odour of his doctrine; so the like here dropping from the hands and fingers of his Spouse, seeemeth to denote the sweet odour of her works; that her godly sorrow, with faith and love unfeigned, might be acceptable to her beloved, and of sweet smell in his nostrils. In those countries, women (before they were brought to Kings) were purified with oil of myrrh, and sweet odors, Esth. 2. 12. and the garments of Christ's Spouse do smell of Myrrh, &c. Psalm 45. 9, here her hands, that is, her actions are anointed with oil of myrrh, that is, the grace of God's Spirit, as the holy oil in the Sanctuary (figuring grace) was made of pure myrrh, and other chief spices, Exod. 30. 23. &c. Otherwise we may understand it of the grace of Christ, which he left behind him as a sweet odour to allure her, when he put in his hand at the hole of the door; which he perceived now when she was risen from her bed of carnal security. handles of the lock] these handles (or hands) of the lock, were those that kept out Christ from entering; which now she annointeth with oil of myrrh, that her heart being ointed and suppled with grace, all bars and lets being removed, he might freely enter to reap the fruit of his own grace in her.

Vers. 6. I opened] or, I myself opened: this noteth [unspec 6] a further degree of grace in her, who after she had risen, openeth the door, (putting away all excuses, delays, hindrances, admitting the word and work of Christ into her heart,) that the King of glory might come in. withdrawn him-self] or, turned-away. was passed-away] This doubling of the complaint for his departure, showeth her passion and grief, in that she enjoyed not his presence and favor, as in time past. But the narration telleth how even the righteous are (for their sins) recompensed in the earth, and scarcely saved; Prov. 11. 31. 1 Pet. 4. 18. if we refuse the grace of God proffered, he will hide his face from us, Mich. 3. 4. Hos. 5. 15. my soul went forth] or, was gone, departed; that is, failed, fainted. I was even a dead woman, through fear and grief: for death is the departing of the soul from the body, Genes. 35. 18. and as the heart is said to go-forth when men are astonished with fear, or the like passions, Gen. 42. 28. so here the soul is said to go-forth for like cause. because of his speech] for his words, which he had used, when so lovingly he entreateth me, in verse 2. The word spoken doth not always presently take effect in the hearers; but after, when they fall into temptation, the Spirit of God often bringeth things to their remembrance, that they do better understand and make use of that they heard; John. 14 26. Matth. 26. 75. he answered me not] This is one of the greatest temptations, that God seemeth not to hear the prayers of his people, though they call day and night, Psal. 22. 3. he shutteth out their prayer, Lam. 3. 8. But here the spouse hath measure for measure; because he called and she would not obey, she also calleth and hath no answer. Howbeit his ear is not heavy, that it cannot hear: but (as it is written) Your iniquities have separated between you and your God: and your sins have hid his face from you, that he will not hear; Esa. 59. 1. 2. The Hebrews (in their Chaldee paraphrase) apply the affliction here prophesied of, to the sins and captivity of Israel, mentioned in 1 Chro. 5. 25. 26. 2 King. 17. 6. at what time, though the Priests (as they say) offered oblations, and burnt incense, yet were they not accepted.

Vers. 7. The Watchmen] or, keepers, that keep [unspec 7] watch and ward in the City by night: meaning the officers of the Church; see before on chap. 3. 3. found me] By this it appeareth, that she went not only to the door of her house to seek Christ, but did go about the city, in the streets, &c. as before in chap. 2. 3. they smote me] smiting is not only with the hand, or other like instrument, but with the tongue, as in Ier. 18. 18. Come and let us smite him with the tongue: and generally to smite, is to afflict by what means soever, Esa. 53. 4. Psal. 69. 27. Here the Watchmen are more injurious then before in chap. 3. neither inquireth she of these for her Beloved; but being by them found, out of the common course, is smitten and wounded as an evil doer, judged as a dishonest woman, whose feet would not abide in her house, no not by night, is rebuked, censured, &c. wounded me] drew blood of me, for it is a further degree of hurt then smiting, 1 King. 20. 37. Exod. 21. 25. So the husbandmen wounded the Lord's se • vant, Luk. 20. 17. watchmen of the walls] watch-men in the city are to look that order and peace be kept of those that are within; watchmen on the walls, are to look to enemies without, that they break not in, and to warn the city if ••• s approach: so these were other then the former, from whom she escaping with stripes and wounds, passeth from the streets to the walls to seek Christ, but is there as evil entreated. These are in name the Ministers of Christ, supplying the place of such as are mentioned in Esa. 62. 6. but of another kind, not making mention of the Lord, but persecuting those that seek him. took my veil] or, my scarfe; it hath the name in the original, of spreading, as being spread over her head to cover her. Such veils were worn of women, partly for ornament, as appeareth by Esa. 3. 23. partly for modesty, and in sign of subjection to men, especially their husbands, 1 Corinth. 11. 6. 7. 10. and an husband is to the wife a covering of the eyes, Genes. 20. 16. The taking away therefore of her veil, seemeth to be a note of infamy, disloyalty or dishonesty imputed unto her as of idolatry, heresy, schism and the like; so she was spoiled of her good name and reputation, and counted among the light and lewd women. For it appeareth by Ezek. 23. 25. 26. that they used to entreat dishonest women so; disfiguring their faces, stripping them out of their clothes, and taking away their fair jewels.

Vers. 8. I adjure you] I charge you by oath; Here the [unspec 8] spouse (having with much ado escaped from the watchmen) meeteth with her friends the daughters of Jerusalem; of whom, see the notes on Song 2. 7. and 1. 5. where also she adjured them, upon other weighty cause. what shall ye tell him?] this is an earnest and passionate kind of speech, showing her great affection; and and stirring up their care and diligence; that if they who had not for the present the knowledge of Christ by his graces clearly manifested unto them, (as appeareth by their answer in v. 9. &c. 6. v. 1.) should find him by being made partakers of his mercy through the revelation of his Gospel, (as in Rom. 10. 20.) then they should tell (or show) unto him in their prayers, the state of this his afflicted Spouse. sick of love] in Greek, wounded with love: languishing with desire of his mercy, of the forgiveness of my sins, of reconciliation, &c. See the notes on chap. 2. verse 5.

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

Vers. 10. White and ruddy] She describeth Christ [unspec 10] unto them in his beauty, to stir up both her own and their affections, and to draw them after him. For as the outward show of idolaters, allureth the unwise to affect and follow them, Ezek. 23. 5. 6. 12. 14. 15. 16. so the true knowledge of Christ with his graces, draweth the elect to seek and embrace him; Act. 2. 22. 37. 41. and 3. 12. 13. &c. and 4. 4. and 17. 11. 12. and by the Gospel preached, Christ with his sufferings is evidently set forth, Gal. 3. 1. Here as a goodly young man, he is as in an image portrayed by his visible qualities, his colors; and by the parts of his body White and red, as they show the best temperature of man, so here they may signify in Christ, First, his Godhead & Manhood: for God in vision hath appeared all white as snow, and as pure wool, Dan. 7. 9. and Christ in his glory had his face shining as the Sun, and his raiment white as the light, Matth. 17. 2. and in him dwelleth all the fullness of the Godhead bodily, Colos. 2. 9. Man had his name Adam, of Adamah the red mould of the earth out of which he was taken, Genes. 2. 7. and Christ (who here is Adom red) is the last Adam, 1 Cor. 15. 45. and was partaker with his children of flesh and blood, Heb. 2. 14. Secondly, white denoteth his innocence in himself, without spot of sin: red, his sinful case by imputation, for God made him, who knew no sin, to be sin for us, that we might be made the righteousness of God in him, 2 Cor. 5. 21. and so these two colors are used to signify sinfulness and innocence, Esa. 1. 18. And consequently red betokeneth his sufferings to the shedding of his blood; as white doth his victory, peace, joy and comfort in God, Rev. 7. 9. 13.—17. Eccles. 9. 8. And in respect of his administration, white setteth forth his grace and mercy to repentant and believing sinners, whom he justifieth, sanctifieth and will bring into glory; who therefore are said to be clothed in bysse white and clean, which is the righteousness of the Saints, Revelation 19. 8. 14. and red, his justice in punishing and doing vengeance on his enemies, in token whereof his garments are said to be red, died and dipt in blood; Esa. 63. 1. 2. 3. Revel. 19. 13. having the banner, above ten thousand] or, having banners, of ten-thousand: Hebr. bannered, above (or of, or with) ten-thousand. Meaning either that he was the chiefest, valiantest and most excellent of all: or, that he had many banners and companies of warriors with him. In the first sense the Greek interpreteth it, the chosen (or choicest) of ten thousands: in the latter, the Chaldee Paraphrast, and other Hebrew expositors apply it to the ten-thousands of Angels that minister before him, (as in Daniel 7. 10.) The banner (or standard) is a warlike sign; and he that beareth it, is of the chiefest; and by it, other warriors do encamp, as appeareth in the armies of Israel, Number: 2. And there Judah was chief standard-bearer, and had under his banner the greatest number of warriors: so here Christ (the Lion of the Tribe of Judah, Revelation 5. 5.) is chief among many, yea above all; for he standeth for an ensign of the people, Isaiah 11. 10. (that is, ruleth over the Gentiles, Romans 15. 12.) and unto him both the Angels do minister, and worship him, Matth. 4. 11. Heb. 1. 6. and many ten thousands of people do believe in him, Act 21. 20. Rev. 7. 9. and (in his wars against his enemies) as armies in heave • do follow him, Rev. 19. 11. 14.

Vers. 11. the fine gold, the solid gold] understand [unspec 11] fine gold and solid gold, for this word and, is sometime not expressed in the Hebrew, though it be meant; as is noted on Exodus 22. 30. Deuteronomy 24. 17. Two names of the best gold are here joined; Cethem, and Paz (or Phaz;) the first is fine, notable and shining; the latter, solid, strong, and fast gold, or Fesse gold: (according to the Hebrew name.) Fine-gold is in Arabic called Fes; and the land of Fesse seemeth to be so named of such gold there. Both these together, set forth the glory of Christ's head here: which being taken either properly, or figuratively for the crown or ornament of the head; (as by the feet are implied the shoes on the feet, Deut. 8. 4. 29. 5.) seemeth to denote his headship, dignity or regiment; that his Kingdom is most glorious (like fine splendent gold,) because it is spiritual and heavenly; and most firm and durable (like pure solid gold) because it is eternal: John. 18. 36. 37. Luke 17. 20. 21 Dan. 7. 13. 14. For the Spouse calleth her Beloved King, in Song 1. 4. and David praising God, saith, thou hast set on his head, a crown of fine gold, Ps. 21. 4. And as Christ is here described, so is he in the administration and government of his Church: that when his Kingdom is powerful and glorious, and of large extent, it is like a golden head, as in Dan. 2. 37. 38. and when it is administered according to his laws and judgments, (which are more to be desired then much fine solid gold, Psal. 19. 11.) then is the street of Jerusalem (the Law wherein men walk,) pure gold, as in Revel. 21. 21. Hereby also his rich grace and bountifulness unto men, may be implied. his locks] his hairy-locks, of which before he complaineth in verse 2. that they were filled with drops of the night, curled] or, heaps, that is, are like heaps, curled and bushy. black] in Revel. 1. 14. Christ appeared as an Ancient, with his hairs white as wool; here he is described as a goodly young man, with curled locks, black as a raven: that white color shown him to be the Ancient of days, Dan. 7. 9. full of gravity, wisdom, justice, &c. but black and curled locks, as they are signs of heat and strength in nature, so here they seem to denote strength and vigor spiritual, as also the hidden mystery of his connsels, thoughts and purposes unsearchable. According to the variety of times, causes, and administrations, so things are spoken diversely of God and of Christ: as in 1 Tim, 6. 16. he dwelleth in the light which none can approach unto; in 2 Chro. 6. 1. he dwelleth in the thick darkness: his administration of mercy by the preaching of the Gospel is signified by a white horse, his judgment by a black horse, Revel. 6. 2. 5. And if we refer this here to Christ's administration, it may denote both his counsels unsearchable of any, and in special his judgments decreed for his enemies.

Vers. 12. as doves] in Revelalion 1. 14. his eyes [unspec 12] are as aflame of fire, and in Daniel 10. 6. as lamps of fire; to search and try all men's ways, and to set men's secret sins to the light of his countenance, Jeremiah 16. 17. Psalm 90. 8. and 11. 4. here, he hath doves eyes, to show that he is of purer eyes then to behold evil, and cannot look on iniquity, Habak. 1. 13. that he graciously beholdeth his people with mercy, and commiseration of their misery, Deut. 11. 12. Psal. 34. 16. and 33. 18. 19. and that he faithfully looketh to his covenant with his people; as the Spouse for her faith and loyalty is said also to have doves eyes, Song 1. 15. & 4. 1. by streams] or, by currents (rivers) of water that run violently: such waters are pure and clear, where doves delight to be, washing] to weet, themselves; which the Greek translateth washed in milk. As doves washing themselves in milk white water are cleansed from dust and soil: so the eyes of Christ are pure and clean, beholding his people in grace. sitting in fullness] if the similitude of waters be continued; then it meaneth full channels of water, by which doves delight to sit: or, if of the doves, it may be understood of sitting in their lockers, and so applied to the eyes in the holes of the head with fit and due proportion, neither sunk in; nor starting out; but as the precious filling stones, Exod. 25. 7. were embossed and fitly set in the hollow places of the golden Ephod: so were these pure and gracious eyes, in the head of Christ.

Vers. 13. bed of spice] meaning a garden-bed, [unspec 13] wherein spice aromatical is set; as after in Song 6. 2. flowers] or, grown plants, so named of being grown great: the word also may be translated towers, which have their names of greatness. The cheeks (which are both sides of the face) are likened here to a garden bed of sweet spice; not barren or faded, but sprouting and grown up to blade and flower of sweet odors; whereby the beard also that groweth out of the cheeks or jaws, (Esa. 50. 6.) may be meant. These cheeks of Christ thus adorned, signify his manlinesse and co 〈…〉 eline: to all that by faith behold him, and the sweetn 〈…〉 of the graces that flow from his heavenly countenance; whiles being as a man grown up to years of discretion, he administereth all things discreetly, justly and comfortably to his people. The Hebrews in the Chaldee paraphrase on this book, understand by the head, the Law of God, which is to be desired more then gold: by the locks of hair, the interpretation of the words therein heaped together, which are black to those that keep them not: by the eyes, his providence to behold and bless his people, by means of Counselors, Teachers, Judges, &c. by the cheeks, the two tables of stone, written with lines as with rewes of a garden of spices; and yielding acute and sweet senses. passing myrrh] that is, oil of myrrh of sweet savor, which passeth currant and is vendible among merchants, (as before in verse 5.) This signifieth that grace, (or words of grace, Luk. 4. 22.) which was poured out in the lips of Christ, Psal. 45. 3. which set forth by similitude of the pleasant lily, and sweet my • rh-oil, do note out the comfort and sweetness of the Gospel, in the hearts of them that believe.

Vers. 14. The Chrysolite] in Hebrew Th 〈…〉 ; [unspec 14] it is a precious stone of a golden sea-green color: see Exod. 28. 20. These hands of Christ, likened unto, or adorned with gold rings, whose hollow place of foil is set and filled with the Chrysolite, signify his precious, pure and glorious works; acceptable and honorable before God and men. his bowels] that is, his breast and belly, for in them the bowels are contained, as the heart, liver, &c. but he nameth bowels, to denote his inward affections outwardly manifested. So the heart is said to be among the bowels, in Psal. 22. 15. and the liver is joined therewith in Lam. 2. 11. where also the bowels are in Greek translated the heart. See before, on verse 4. bright yvorie] Hebr. brightness of yvorie; meaning, most bright, polished, fair and glorious. overlaid] or, which is covered, and so adorned with Sapphires: for in Gen. 38. 14. this word is used for covered, where the Greek and Chaldee expound it adorned. These bowels of Christ like burnisht yvorie decked with Sapphires (which are precious stones of a sea blew, or heavenly color) signify his hearty and heavenly affections, love, mercy, commiseration, &c. towards God, his Law, and his people; as he saith (in Psal. 40. 9.) thy Law is within my bowels; and bowels are inward-affections, in 2 Cor. 7. 15. and joined with mercies, in Phil. 2. 1. and used for tender-mercy, in Luk. 1. 78. and Paul's great longing after the Saints, is said to be in the bowels of Jesus Christ, Phil. 1. 8. The Chaldee Paraphrast applieth these to the body of the Church of Is • ael, the twelve Tribes, who shined (as he saith) like lamps, were polished in their works like Elephants tooth (or yvorie,) and shone like Saphi • s.

Vers. 15. His legs piliars of marble] under the [unspec 15] name legs, the thighs also are comprehended, and all down to the feet: which are the instruments to bear, sustain and remove the body from place to place: so the legs of a man, and the strength of an horse are mentioned (in Psal. 147. 10.) to signify man's might and swiftness. And as iron legs denoted a strong Kingdom, Daniel 2. 33. 40. so the strength of Christ in his ways and government, is resembled by marble-pillars, and the uprightness and purity thereof, by the color of white-marble, or alabaster. founded] or grounded, set fast as on a foundation. sockets of solid gold] that is, Christ's feet, on which his legs are set, (as pillars on their sockets to sustain and stay them up,) are of solid gold, firm and stable, pure and glorious: so that his way is perfect, his ankles slip not, 2 Sam. 22. 33. 37. his fo • t standeth in righteousness, Psal. 26. 12. he walketh safely in his way, and his foot stumbleth not, Prov. 3. 23. with these feet in justice he treadeth down his enemies, Psalm 110. 1. Isaiah 26 6 2 Sam. 22. 39. 43. but bringeth good tidings of peace to his people, Nahum. 1. 15. that all they are blessed which trust in him, Psal. 2. 12. whereas confidence in an unfaithful man in the day of trouble, is like a f • ot out of joint, Prov. 25. 19. his countenance] or, his sight, appearance, form; that is, his personage: for this word meaneth not his face only, but his whole person: to see to he is like Lebanon, goodly, great, high, glorious. So in 2 Sam. 23. 21 a man of countenance, (that is a goodly personable man) is by another Prophet called a man of measure, (that is of great and goodly stature,) 1 Chron. 11. 23. Lebanon] a goodly mountain in the North part of the land of Canaan, see Song. 4. 8. As Christ's large, glorious, and everlasting Kingdom was signified by a stone, that became a great mountain, and filled the whole earth, Dan. 2. 35. 44. and other kingdoms also are figured by mountains, Ier. 51. 25. so the largeness, eminency and glory of Christ in his Kingdom, is here resembled by mount Lebanon. choice] that is, goodly, excellent, for things that excel are chosen before other: and these words choice and good (or goodly) are joined together in the praise of men (as in 1 Sam. 9. 2.) or of trees, Ezek. 31. 16. and choice Cedars are mentioned in Ier. 22. 7. so here, Christ is choice as the Cedars, meaning, goodly, excellent, flourishing and continuing in vigor: the just man groweth as a Cedar in Lebanon, Psal. 92. 13.

Vers. 16. his palate] or, the roof of his mouth 〈◊〉 [unspec 16] which (as the tongue and lips) is the instrument of speaking; and so figuratively used for speech or words, Prov. 5. 3. sweetnesses] or, sweets, sweet things: which properly is meant of sweet meats and drinks, as in Nehem. 8. 10. Prov. 24 13. but applied to the words of God, which are sweet to the soul, as honey, or other sweets to the taste, Psalm 19. 10. and 119. 103. Here the palate (or mouth) of Christ being likened to sweet things, signifieth his words, doctrines, promises, comfo • ts proceeding from his spirit, and being plainly and powerfully uttered, to be pleasant, wholesome, comfortable to the souls of such as do discern and believe them; as the Spouse before said, his fruit was sweet unto her palate (or taste) Song. 2. 3. So the Wisdom of God saith, (in Prov. 8. 7.) my palate (that is, my mouth) shall speak the truth. And the Chaldee here paraphraseth, The words of his palate are sweet as honey. he is altogether] or, all (every whit) of him is desires; that is, much to be desired, he is wholly amiable: which the Chaldee expoundeth, all his commandments are to be desired. Thus Christ is both generally and in particulars commended and magnified, by the tongue of his Spouse unto the daughters of Jerusalem (as by the tongue of Paul he was crucified among the Galatians, Gal. 3. 〈◊〉 . when his sufferings were declared.) But as he is the power of God, and the wisdom of God, unto them which are called, when to others he is a stumbling block, and foolishness, 1 Cor. 1. 23. 24. so here he is to his Spouse and her friends glorious and beautiful; but to the world he is base and ignominious; a worm and not a man, the reproach of men, and contemned of the people: Psal. 22. 7 his visage marred more then any man, and his form, more then the sons of men: growing up as a root out of a dry ground: having no form nor comeliness; no beauty that we should desire him, Isaiah 52. 14. and 53. 2.

Annotations.

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

Vers. 2. is gone-down to his garden] The garden of Christ is his Church, as in chap. 4. 16. and 5. 1. [unspec 2] The Spouse which before missed and sought him, hath now intelligence, and informeth others where he is: so that this respecteth another time and state, and the promise is fulfilled, Seek, and ye shall find, Mat. 7. 7. If from thence thou shalt seek the Lord thy God, thou shalt find him; if thou seek him with all thine heart, and with all thy soul, Deut. 4. 29. bed of spice] ranks, rewes, or beds wherein spices were sown: which seemeth to mean companies of believers, in whose hearts (as in good earth) the sweet and precious word of the Gospel was sown, Mat. 13. 8. 23. For these beds are by Aquila a Greek interpreter translated Prasiai, which word is used in Mark 6. 40. for ranks of people sitting down to be fed of Christ. to feed] to associate himself and communicate with the graces of his people, eating his pleasant fruits, as in Song. 4. 16. as also to feed his friends and impart unto them the graces of his Spirit, in the gardens (his particular Churches) as in Song. 5. 1. to gather Lilies] to accept the sweet-smelling fruits of his own graces growing in his Churches: or to gather unto him his faithful people, which are as Lilies among thorns, Song. 2. 2. The Hebrews in their Chaldee paraphrase, apply this to God's returning of his people from the captivity of Babylon by Cyrus, Ezra, Nehemiah, Zerubbabel, &c. and the restoring of his worship in the Temple, reedified, and accepting their service, and nourishing them with dainties; and as a man that gathereth lilies out of the valleys, so gathereth he them out of Babylon.

Vers. 3. I am my Beloveds] The Spouse here glorieth in the peace renewed between Christ and [unspec 3] her, and their mutual communion by his Spirit and her faith; notwithstanding her former infirmities and afflictions. The same words (but in other order) she used before, in Song. 2. 16. see the annotations there.

V. 4. Thou art fair] The Spouse having found, & [unspec 4] being reconciled to Christ, is here commended by him for her manifold graces wherewith she was beautified. Compare these her graces with the former, in Son. 4. 1. &c. as Tirzah] This was a city in Canaan, not far from Samaria, wherein one of the 31 Kings whom Joshua conquered, did dwell; Ios. 12: 24. Afterward the Kings of Israel kept their Courts in it, 1 King. 14. 17. and 15. 21. 33: and 16. 6. 8. 23. By interpretation Tirzah signifieth grateful, well pleasing, or acceptable, and so the Greek here translateth it Good pleasure, or favorable acceptation: which showeth it to be a goodly pleasant place, such as Kings delight to dwell in. A like beauty is here ascribed to the Spouse, being made fair and acceptable by Christ her Beloved, as Ephes. 1. 6, and 5. 27. Jerusalem] a city renowned for glory, especially because God himself chose to dwell in it, having his Temple built there on mount Zion. It was fair in situation, the joy of all the earth, the City of the great King, Psal. 48. 2. 3. &c. Hereupon the Church under the Gospel, the Spouse and Wife of the Lamb Christ, is called Jerusalem, holy, and heavenly: whose glory from God, and excellent ornaments, are described at large, in Rev. 21. 2. 9. 10. 11. &c. Jerusalem by interpretation is the Sight of peace. as armies with banners] or, as bannered hosts; as armies ordered under their banners and ensigns, which are terrible to their enemies: So again in verse. 10. This showeth the peace of the Spouse to be in Christ, but from the world she is to look for affliction, and is to fight the good fight of faith, in the order appointed her of God. Thus when Israel abode in his tents, according to their tribes, encamping in the wilderness, his tents were goodly, his strength was as an Unicorns, he couched as a courageous Lion, whom none durst stir up, Num. 24. 2. 5. 8. 9.

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

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

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

Vers. 8. There are threescore Queens] Hebrew [unspec 8] Sixtie, they Queens, and eighty Concubines: which may be understood either affirmatively; There are sixty, (as the Greek also translateth) or by supposition, be there sixty Queens; that is, though there were sixty, &c. yet one is my dove. And for the numbers threescore and fourscore, it is uncertain whether the allusion be to Solomon's wives and concubines which he took at first, before he increased them to seven hundred wives, and three hundred concubines, 1 King. 11. 3▪ (as before we heard of threescore valiant men, about Solomon's bed, Son. 3. 7.) or, as the Hebrews conjecture, to the sons of Noah, Abraham, Esau, &c. or rather whether a certain number be not put for an uncertain; meaning many Queens, moe concubines, 〈◊〉 innumerable damsels: as seven shepherds and eight Princes, in Mic. 5. 5. signify many, and no definite number. So six troubles and seven, in Job 5. 19. and Other the like. Concubines] these were secondary wives, taken for propagation of children, but they bare no rule in the family as wives, neither had their children such right to inherit as had the others, but were sent away with gifts, as Abraham's practice showeth, Gen. 25. 1. 5. 6. See the annotations on Gen. 22. 24. Uirgines] or, maidens, damosels; Such as are not married at all, but accompany and attend upon Queens, and other great women, as in Psal. 45. 15. Est. 2. 9.

V. 9. she is one] or, There is (but) one my do ve, &c. so this one only, is opposed to the many Queens, [unspec 9] Concubines, &c. forementioned. Here the Spouse of Christ w ^ch is but one, (as there is one body, & one Spirit, one Hope, one Lord, one Faith, &c. Eph. 4. 45.) is preferred before the multitude of other, which in their own & the worlds esteem, are Queens, Ladies, &c. Rev. 18. 7. Isaiah 47. 7. Thus was it said of Israel, And who is like thy people, like Israel: one nation in the earth; whom God went to redeem for a people to himself, &c. 2 Sam. 7. 23. And when God entered into covenant with them, he said, If ye will obey my voice in deed, and keep my covenant; then ye shall be a peculiar treasure unto me above all people's: for all the earth is mine, Exod. 19. 5. the only one of her mother] or, one she is to her mother, meaning by mother, Jerusalem which is above, which is the mother of us all, Gal. 4. 26. which was prefigured by Sarah the freewoman, the only wife of Abraham, of whom he had his only son Isaac, the child of promise: though he had (by Agar and Keturah his Concubines) other children also, to whom he gave gifts, and sent them away; but gave all that he had into Isaac, Gen. 25. 5. 6. And Sarah was a type of the New Testament, and Isaac (in whom Abraham's seed was called) of the children of promise, which by faith in Christ are made heirs of salvation, Rom. 9. 7. 8. 9. Gal. 4. 22.—31. But here; the holy seed is likened to a daughter, espoused unto Christ, belonging to the heavenly Jerusalem, the mother of the faithful only the choice one] or, the clear (the pure) one, as after in v. 10. clear as the Sun. The Hebrew barah signifieth pure and clean from filthiness, purged, polished, severed and select from others; and so the Greek here expoundeth it elect or chosen; and the word is used for choice, in 1 Chron. 7. 40. Neh. 5. 18. & otherwhere, as also for purged by trials and afflictions, Dan. 11. 35. and 12. 10. which signification hath use in this place. the daughter] the virgins or damosels forementioned in v. 8. and such as were spoken of in Song. 2. 2. they blessed her] or, they called her blessed, they counted her happy, as in I am. 5. 11. We count them happy which endure. praised her] The Spouse here, as Israel of old, is praised & counted happy, for the great blessings of God upon her; whom he hath made high above all nations which he hath made, in praise and in name and in honor: Deut. 26. 19. So Moses said, This is your wisdom & your understanding, in the eyes of the people's; which shall hear all these statutes and say, surely this great nation, is a wise and understanding people; Deut. 4. 6. So the people magnified Christians, Act. 5. 13.

V. 10 Who is she] or, who is this; that is, what manner of one is this: as It is, Who, in Mar. 4. 41. is Potapos, [unspec 10] what manner of man, in Mat. 8. 27. So, whose son: that is, what manner of man's son is this youth? 1 Sam. 17. 55. Here the praises forespoken of, are set forth most gloriously: or a new state of the Church is described. as the morning] that is, lightsome, bright, cheerful; as the morning after the dark nigh, so the spouse after the darkness of affliction, error, ignorance, ariseth to her own and others comfort. Thus it is said to the Church, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee: and the Gentiles shall come to thy light, & Kings to the brightness of thy rising, Isaiah 60. 1. 3. And to such as amend their ways, he promiseth, Then shall thy light break forth as the morning, &c. Isaiah 58. 8. fair as the Moon] which is called in Hebrew Lebanah of her whiteness and bright shining. When glory and prosperity is promised, God saith, Thy Sun shall no more go down, neither shall thy Moon withdraw it self, Isaiah 60. 20. The light of the Moon shall be as the light of the Sun; and the light of the Sun shall be seven fold, Isaiah 30. 26. but when affliction is threatened, he saith, The Sun and the Moon shall be darkened, &c. Joel. 3. 15. Ezek 32. 7. 8. Here therefore the glorious state of the Spouse is signified, to the admiration of others; as it is said, Thy renown went forth among the heathen, for thy beauty: for it was perfect through my comliness which I had put upon thee, saith the Lord God: Ezek. 16. 14. clear as the Sun] or pure, (in Greek choice as the Sun, as v. 9.) Christ himself is the Sun of righteousness, Mal. 4. 2. the Woman (his Spouse) is clothed with the Sun, Rev. 12. 1. because by faith she hath put on Christ, Gal. 3. 27. by whose righteousness impured, she is purged from all sin, and so is made glorious. Here also we may observe in her the degrees of grace, her first light being like the morning or day dawning; her second beauty like the Moon; her third degree, like the Sun it self in brightness. And so it is said The path of the just is as the shining light; that shineth more and more, unto the perfect day, Prov. 4. 18. terrible] to the enemies, with whom she is to fight under the banner of Christ's Gospel & love, Song. 2. 4. having the weapons of her warfare, not carnal but mighty through God, to the pulling down of strong holds, &c. 2. Cor. 10. 4. So Israel, was a people saved by the Lord the shield of their help, and who was the sword of their excellency, Deut. 33. 29. God did put the dread of them, and the fear of them upon the nations, under the whole heaven: who heard the report of them, and trembled, Deut. 2. 25. The people's heard, and were afraid; sorrow took hold on the inhabitants of Palestine; the Dukes of Edom were amazed; the mighty men of Moab trembling took hold upon them; all the inhabitants of Canaan melted away; fear and dread fell upon them, &c. Exod. 15. 14. 15. 16. Psal. 48. 5. 6 See before on v. 4.

V. 11. I went down] The words of Christ, showing [unspec 11] how he went to visit the garden of his Church. Nut garden] The original word Egoz is not sound but in this one place: the Gr. translateth it the Nut, and most interpreters: the Arabike also agreeth, in which tongue Nuts are called Geuz. It meaneth aromatical trees & fruits (such as Christ's gardens are planted with, Song. 4. 12. 13. 14.) and so is to be understood of that fruit which we call Nutmegs, and the like. The Chaldee paraphrast applieth this Nutgarden to the second Temple, built by Cyrus commandment, and the state of the Church then: but these Prophesies seem rather to mean the time, under the Gospel, as before is shown. the fruits of the valley] fruits here properly mean the new, green or first ripe fruits, such as are tidie and forward in the beginning of the year. So, after the winter of tribulation and wrath, cometh the cheerful Spring of grace in the garden of the Church, situate low and base as in a valley or bourne, where it is watered with God's Word and Spirit, and made fruitful. The Greek translateth it, fruits of the bourne (or stream.) In hot Countries, gardens and orchards were wont to be planted near bournes, streams and pools of water, to make them fruitful. Eccles. 2. 6. Ezek. 31. 4. 5. 7. the pomegranates] or, pomegranate trees: by these and the former vines, are meant the people called of God, and planted in the garden of his Church, which when they flourish in a good profession, do after bring forth the fruits of good works, to the glory of Christ. The Chaldee expoundeth these of the wise men of Israel, likened to a vine, and their plenty of good works, as the Pomegranate is full of juice and kernels. So in Song. 7. 12.

Vers. 12. I knew not] These words seem to be [unspec 12] the continued speech of Christ, (though some think them spoken by his Spouse,) and by saying I knew not, he meaneth experimental knowledge or perceiving: for things are spoken of God after the manner of men, as in Gen. 18. • 1. I will go down now and see whether they have done altogether according to the cry of it, which is come unto me: and if not, (that) I may know. See also Exod. 33. 5. Gen. 22 12. Now that which Christ here knew not, may be understood of the former things, that he perceived not the Vines to flourish, or the Pomegranate to blossom, and therefore calleth upon the Shulammitesse, (in verse. 13.) to Return: or, that he knew not, neither was aware of the frowardness of his people (which was beyond man's expectation,) and therefore he furthered them as with Chariots, to help and hasten them forward: For, Whosever hath, to him shall be given: and he shall have more abundance, Matthew 13. 12. my soul-put me] that is, I put myself; but the manner of speech noteth an earnest desire and hearty affection; as, my soul seeketh, Eccles. 7. 28. my soul loveth, Song. 1. 7. my soul is troubled, Psalm 6. 4. my soul hateth, Isaiah 1. 14. my soul is joyful, Isaiah 61. 10. and many the like. the chariots of my willing people,] or, of my princely (or noble) people; in Hebrew ammi nadib: that is, my voluntary, free, bounteous or noble people. The Greek putting both words in one, make it a proper name, the chariots of A 〈…〉 adab: it rather denoteth the people of Christ, which are voluntaries in the day of his power, Psalm 110. 3. sustained with a free (or princely spirit, Psalm 51. 14. and receiving the word with all readiness (or willingness) of mind: as Acts 17. 11. and 2. 41. To such Christ is as Charrets, by the ministry of the Word, to help and hasten them forward in grace: and to defend them from their enemies. For Charrets were used in wars, Joshua 11. 4. 1 Samuel 13. 5. and when God threateneth vengeance unto the wicked, he saith, he will come with his chariots like a whirlwind, to render his anger, &c. Isaiah 66. 15. And as the Prophets of old, were the chariot and horsemen of Israel, 2 King. 2. 12. and 13. 14. and people's conversion unto Christ, is called a bringing of them upon horses and in chariots, for an offering to the Lord, Isaiah 66. 20. so the Ministers of the New Testament, did so minister the Gospel of God, that the offering up of the Gentiles might be acceptable, Romans 15. 16. in which sense Christ here, is by his servants, as chariots for his voluntary & free people to be brought as an oblation to the Lord. The Chaldee paraph 〈…〉 eth on these words thus, I consulted with my soul to do them good, and to put them high in the chariots of Kings, &c.

Verse 13. O Shulammitesse] As Solomon (named in Hebrew Shelomoh) had his name of peace, [unspec 13] 1 Chron. 22. 9. and Jerusalem was also called Shalem (or Salem) Psalm 76. 3. which signifieth Peace, Hebrews 7. 2. so here the Church or people called upon to return, is named Shulammitess (in Hebrew Shulamith) of her peace and perfection with God in Christ; and so in one Greek version, it is interpreted Eirenevousa, as being at [unspec 4] peace. It may also have reference to Jerusalem, as being a daughter to that mother of us all. And this name hath occasioned some probably to apply this unto the recalling of the Jews, as was fore-told, Romans 11. 25. &c. which is yet to be fulfilled. return, return] this doubling of the word and that twice, showeth the earnest desire of her conversion, with the certainty thereof. that we may look upon thee] or, and let us see (or view) thee, and properly it meaneth a looking upon with delight. This seemeth to be spoken by her friends, desirous to see the graces in this Shulammitesse returned. For even the Angels desire to look into the things that are imparted to the Church by the Gospel, 1 Peter 1. 12. and it was David's one request, that he might view the pleasantness of the Lord, in his House or Temple, Psal. 27. 4. And the Prophet foretold how the watch-men should sing with a high voice, for that they should see eye to eye when the Lord returned Zion, Esa. 52. 8. The Chaldee. paraphrast explaineth the words thus, Return unto m • e O congregation of Israel; return unto Jerusalem; return unto the house of the doctrine of my law; return to receive Prophesy, from my Prophets, which prophesy in the name of the Word of the Lord. What shall ye see, in the Sulammitesse] or, Why look ye (or would ye look) upon the Sulammitesse? The question (which seemeth to be demanded by Christ) is to stir up attention and affection in the hearers. as the company] or, as the dance; that is, a company of dancers, that rejoice together, as they were wont after victories, Exod. 15. 20. And prophesiyng of the spiritual joy at the restoring of his people, God saith. O Virgin of Israel, &c. th •• shalt go forth in the dances of them that make merry: and, Then shall the Virgin rejoice in the dance: Ierem. 31. 4. 13. And at the return of the prodigal son, there were music and dances in his fathers house, Luk. 15. 25. This answer seemeth to be made by Christ himself that asked them: or it may be the question continued, thus: what look ye upon the Shulammitesse; which is, like the company (or dance) of two armies? of two armies] or, of two camps (two hosts) in Hebrew Machanaim: by which name the place was called, where an host (or troop) of Angels met Jacob with his troop, at his return out of servitude, Gen. 32. 1. 2. Hereby is signified both the deliverance of this Shulammitesse out of her miseries, and the joy of men and Angels for her victory. For there is joy also in the presence of the Angels of God, over one sinner that repenteth, Luke. 15. 10. and they pitch their camps about them that fear the Lord, for to deliver them, Psal. 34. 8.

Annotations.

HOw beautiful are] The Shulammitesse or Spouse of Christ, is here admired and praised [unspec 1] for her graces, wherewith God had furnished her, and adorned her whole body: the particulars whereof are described in other order then before in Chap. 4. and 6. for here her feet are first mentioned, and then other parts upward, unto her head. This description seemeth to be made by her friends, that called upon her to return, Song, 6. 13. For Solomon (or Christ) is spoken of as another, or third person, after in v. 5. and 9. feet with shoes] or, steps (goings) in shoes: hereby is meant her obedient walking in the faith and Gospel of Christ; whereby she being freed from the misery and bondage of sin, made free by the truth (as John. 8. 32.) stood fast, and walked stedily in the liberty and grace of Christ, Gal. 5. 1. not going barefooted, as was the manner of captives, and others, in misery, Isaiah 20. 4. 2 Sam. 15. 30. but as God rehearsing his blessings upon his Church, saith I shod thee with Tachash skin, Ezek. 16. 10. so here the feet of his Spouse are shod with the preparation (or stability) of the Gospel of Peace; Ephes. 6. 15. with the knowledge▪ profession and obedience whereof, she being firmly settled and defensed; her feet and steps were now beautiful; as the feet also of them that preach the Gospel of peace, are said to be beautiful: Rom. 10. 15. bounteous princes daughter] Hebrews: bath nadib, that is, daughter of the bountiful, (or of the Prince, the Noble) for Princes were styled Bountiful or Benefactors, Luke 22. 25. as being free, liberal, and willing to do good unto others: hereby is signified that she was of noble race and ingenuous disposition, ready and willing to serve the Lord, and propagate the grace of his Gospel unto others; as before Christ calleth them his willing (or noble) people: Song, 6. 12. And as a son or daughter of Belial, meaneth one of wicked disposition, Deuteronomy 13. 13. 1 Samuel 1. 16. and for a King to be the son of Nobles, Eccles. 10. 17. is to be of an ingenuous and noble disposition; so to be a daughter of Nadib, is to be nobly and bounteously affected. This title belongeth to such only as believe in Christ, which are borne not of bloods, nor of the will of the flesh, nor of the will of man, but of God; John 1. 13. Wherefore when Christ was promised to reign in justice, it was said, that then Nabal (the fool, or vile person) should no more be called (Nadib) Liberall, Noble or Bountiful, Isaiah 32. 1. 5. joints] The original word, used only in this place, hath the signification of turning or going about; and seemeth to mean the bones that turn and move in the hollow of the thighs: these are likened to jewels or ornaments; signifying the firm, upright, goodly and glorious stature, gesture, walking and conversation of this Princes daughter, well beseeming the Gospel which she professeth: being in fit, orderly and due proportion, as the Greek version also implieth. artificer] or faithful craftsman, in Hebrew A man, of fidelity and skillfulness in his workmanship: meaning here God or Christ, for he is the Artificer in heavenly things, Hebrews 11 10. and the Church with her gracious blessings is the work of his hands, Isaiah 60. 21.

Verse 2. around goblet] or, a goblet (or cup) of roundness. The Spouse being p • a sed before for [unspec 2] her ready receiving of, and holy steadfast walking in the Gospel of Christ: is now further commended for her propagating the truth unto others: likened to a mother conceiving and nourishing her children. For Zion or Jerusalem (named here the Shulammitesse, Song. 6. 13.) is likened to a woman with child, travelling, bringing forth children (or a man child) and after noursing them with the breasts of her consolation, Isaiah 66. 7.—.11. So here first the navel (by which the child is nourished in the womb) is commended for the form, round as a goblet; and for the nourishment, which is as mixed liquor without scarcity, wherewith the goblet is full: and after her breasts (with which the child is nourished after it is brought forth) are praised in verse 3. Thus Paul preaching the Gospel to the Churches is likened sometime to a father that begetteth, sometime to a mother travelling in childbirth; sometime to a nurse cherishing her children, 1 Corinth. 4. 15. Galat. 4. 19. 1 Thessalonians 2. 7. let there not want] or, there wanteth not, or, shall not want: but the former is more pathetical, as wishing a continual supply of grace, for nourishment of the children of Christ: though a promise also is herewith implied. mixture] that is, liquor mixed and tempered, and so made fit to refresh and nourish. For they used to temper and mixe their wine, either with water or milk, to allay the heat; or with spices to make it more comfortable. So the wisdom of God is said to have mingled her wine, Proverbs 9. 2. Christ drank his wine with his milk, Song. 5. 1. and after here is mentioned spiced wine, Song. 8. 2. and mixture (or mixed wine) was sought for of drunkards, Proverbs 23. 29. 30. Isaiah 5. 22. The navel therefore, not wanting mixture, signifieth the juice of grace abundantly supplied of God, for the nourishing and cherishing of his young children, in the body of his Church, so that both mother and infant are in health and good plight, not destitute or any good: even as to them that remember and keep God's Law, it is promised, that health shall be to their navel, and marrow (or moystning to their bones, Proverbs 4. 18. an heap of wheat] The supply and growth of grace • s here further commended, by likening her b •• lie to an heap of wheat; for in their harvest, they gathered their come into floors, where it was stacked up on heaps, and after threshed, Ruth 3. 7. Hag. 2. 16. To such a stacke or heap, is her belly resembled: signifying that her spiritual harvest being come, she was ready to bring forth store of good issue, as wheat, fit for the Lord's Granary. set about with lilies] As the corn-floors in Israel being in the open fields, were hedged about for safe defense: so the belly of Christ's Spouse, big and ready to bring forth fruit unto him, is beset as with an hedge of Lilies, for her further comfort and glory. So that her way was not hedged up with thorns, as was the Harlots; Hosea 2. 5. 6. but set about with Lilies, denoting the graces wherewith the Spouse her self, and those about her are environed. The Jews applying these things to their Church estate, in their Chaldee paraphrase, understand by the Navel, the Chief of their Synedrion or high Council, governing all, as the child is nourished by the navel in the mothers womb: the round goblet, to signify his clear doctrine of the Law, as the round moon: so that the words of the Law are not wanting from his mouth, as the waters of the great River running out of Eden, do not fail: by the belly; they understand the 70. wisemen or Counselors that sat about him as a round floor, whose cellars are full of tithes, sanctified things &c. and by Lilies, the men of the great congregation as Ezra, Zerubbabel, Nehemiah, Joshua and the like, who had their employment in the Law, day and night.

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

V. 4. tower of yvorie] fair, strong and upright. In Song. 4. 4. the neck of the Spouse was likened to [unspec 4] the tower of David built for an armory: here it is likened to a tower of yvory (or of Elephants tooth,) which the Chaldee paraphrast expoundeth the yvory tower that King Solomon made. But we read of no such tower made by him, unless it be meant of that great throne of yvory which he made. 2 Chron. 9. 17. and that may well be called a tower; even as the pulpit which was made for Ezra and others to stand upon when they read and expounded the Law unto the people, is called in Hebrew a tower. Neh. 8. 4. Thus, the neck of the Shulammitesse likened to Solomons yvory thron, denoteth the power and glory of the Church, in her clear doctrine and upright judgments, whereby her children are guided and governed peaceably; freed from the servitude of men, of sin, Satan & all enemies, 1 Cor. 7. 23. Rom. 6. 6. Heb. 2. 14. 15. so that now, Jerusalem is loosed from the bands of her neck, as was promised in Isaiah 52. 2. and is made to inherit the throne of glory, 1 Sam. 2. 8. See the notes on Song. 4. 4. The Chaldee also by the neck here, understandeth the judge of Israel. the pools in Heshbon] or, Cheshbon, in Gr. the lakes in Essebon. As before her eyes were like doves, Song. 4. 1. so here they are like water pools, clear to see the truth, and to look unto the ways and actions of her self and others. It also may intend her watery eyes, weeping for her former sins: as Jeremiah lamenting the sins of his poeple, wisheth that his eyes were a fountain of tears, Ier. 9. 1. and prophesying their conversion, he saith they shall come with weeping▪ &c. Ier. 31. 9. Heshbon was a city where king Sihon sometime dwelt, Num. 21. 26. it was situate in a goodly fertile Country, which the Reubenites possessed, Num. 32. 34. 37. so it seemeth to have in it fair and clear pools or ponds of water, which beautified it, as eyes do the body. The Hebrew expositors understand by these eyes the Prophets, or (as the Chaldee Paraphrast saith) Scribes. Heshbon by interpretation signifieth a Count, computation, or artificial devise: and thus some expound it here, pools artificially made: and pools have their name of blessing; either because they were esteemed great blessings in those hot & dry countries, Judge. 1. 15. or because they were filled with rain the blessing of God, Ezek. 34. 26. Bath rabbim] or, (as the Greek interpreteth it) daughter of many; so that it was agate frequented of many, & it may be a gate where the Judges sat: for public judgments, and Assemblies were at the gates, Ruth 4. 1. 2 Sam. 19. 8. Lam. 5. 14. wherefore if Heshbon be not the proper name of a City, these pools may be thought to be at some gate of Jerusalem, where many people assembled; as in Neh. 8. 3. The Chaldee applieth it to the Governors that sat in gate of the house of the great Council. thy nose] This is a principal ornament of the face; the instrument of smelling, & of drawing breath; sometime it is used for the whole face; and oftentime for anger, which appeareth by the face and breath. Here it seemeth to denote her spiritual courage & bold carriage against her enemies; because her nose is likened to the tower of Lebanon, w ^ch was high & lofty. For as in speech of the wicked the loftines of his nose, (or countenance) in Ps. 10. 4. signifieth his lofty, stout and proud carriage: so here contrariwise it being spoken for praise in the godly, her nose like an high tower, noteth her courage & magnanimity for the truth, manifested in her countenance and behavior, so that she discomfiteth all her enemies. On the contrary, when God threateneth the overthrow of Jerusalem for her adulteries, he saith that her lovers (turned to be her enemies) should take away her nose, and her ears, &c. Ezek. 23. 25. tower of Lebanon] or, of Libanus, which was a mountain in the north parts of the land. It may here be understood of the tower of the house, called the house of the forest of Lebanon, which Solomon built very stately, 1 King. 7. 2. in which he put 200. targets, and 300. shields made of beaten gold, 1 King. 10. 17. looking towards Damascus] or, espying, watching, beholding the face of Damascus; which was the chief City in Syria, Isaiah 7. 8. called in Hebrew Dammesek, sometime Darmesek, as in 1 Chron. 18. 5. and Dummesek, as 2 King 16. 10. in the Greek and in the New Testament Damascus, Act. 9. 2. it lay northward from mount Lebanon aforesaid, was a goodly city of praise and of joy, Ier. 49. 24. 25. The inhabitants were commonly enemies to Israel, and often wars were between God's people and them, as the story of Scriptures showeth, 1 Chron. 18. 5. 6. 1 King. 11. 24. 25. Isaiah 7. 5. 8. Amos 1. 3. Wherefore the tower of Lebanon, looking (or espying, watching) towards Damascus, may intimate here, besides the courage, the care also of the Spouse, for the safeguard of her self and her children, against the enemy. For in times of danger, they set on towers & high places watchmen, or spies, to give warning of what they saw; Isaiah 21. 6. 9. Ezek. 33. 2.—6. 2 Sam. 18. 24. 25.

Ver. 5. Thine head upon thee] This may be understood [unspec 5] properly of her head itself, likened to mount Carmel: or, of the ornament upon her head. like Carmel] or, like crimson; but both the Greek version and Chaldee paraphrase, expound it Carmel, the name of a mountain where Elias killed the Baalists, and prayed for rain, 1 King. 18. 19. 20.—42. Carmel also was a place inhabited by Nabal, 1 Sam. 25. 2. 5. It seemeth to have been very fertile; Nahum. 1. 4. for a fruitful place is called Carmel, opposed to a barren wilderness, Isaiah 32. 15. and 29. 17. and 33. 9. Ierem. 4. 26. Thus her head likened to Carmel, may signify her mind filled with the knowledge of God, and fruitful in graces: so God promising the restauration of his Church, saith, Israel shall feed on Carmel and Bashan, &c. Ierem. 50. 19. and foretelling the glory of Christ's Kingdom, saith, the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, &c. Isaiah 35. 2. The Hebrew Carmil, is also used for crimson, or scarlet color, 2 Chron. 3. 14. which may also be meant here, seeing after her hair is likened to purple: and these were colors worn of Princes and great personages, and so meet for this Princes daughter (verse 1.) and for the attire of her head on which she weareth the hope of salvation (through the blood of Christ, which these colors also prefigured) for an helmet, 1 Thes. 5. 8. hair] The original word dallath is nowhere used for hair but in this one place, as the Greek also interpreteth it: properly it signifieth slenderness or tenuity; and so meaneth small and slender hair. Some take it for a small lace or head band, wherewith the attire of the head was tied. This her hair-like purple, denoteth her cogitations and purposes to be holy, heavenly, and as died in the blood of Christ. The Chaldee paraphrase applieth the head here spoken of to the King, the chief Governor in Israel; and the slender hair, to the poor of the people, which should be clad in purple, as was Daniel, Mordecai, &c. See the notes on Song. 4. 1. where the Spouses hair was likened to a flock of goats: that description differing from this, seemeth to imply a variety of estate; for God's people are not always of like condition in this world, though ever glorious in his eyes. the King is bound in the galleries] By the King, in this Song, is meant Solomon, that is, Christ. Re • atim which the Greek here likewise translateth galleries, is in Genesis 30. 38. 41. and Exod. 2. 16. gutters wherein waters run, for the flock to drink, unto which some think this place hath reference: but in Song. 1. 17. rahitim are galleries that run along the house sides; and so it seemeth to mean here. To be bound in the galleries, is to have a fixed habitation in the house of his Church; where the King is retained, and as it were tied with the bands of love towards his Spouse so excellent in all her parts; that now is fulfilled that which is elsewhere said unto her,