Annotations on the Pentateuch, Psalms, Song of Songs, Song · Annotations 5

Annotations on the Pentateuch, Psalms, Song of Songs · Song · Annotations 5

p. 37Annotations.

IAm come] or, I have come: but the time passed, is 1often used for the present. Here Christ answereth to the prayer of the Spouse, being ready to fulfill the desire of them that feare him, Psal. 145. 19 God is said to Come unto men, when he manifesteth his presence by his workes, either of mercy or judgement, Exod. 3. 7. 8. Gen. 11. 5. 7. Here he commeth to the garden of his Church with grace, acceptation, com…ort and blessing, to keepe a spirituall banq…et there: as he promised, In every place where I shall make the memoriall of my name, I will come unto thee, and I will blesse thee, Exod. 20. 24. My sister, spouse] see the notes, on chap. 1. 4. vers. 8. 9. Myrrh with my spice] that is, with my other spices or aromaticall-fruits: for myrrh was one of the chiefe spices, used in composition of sweet ointments, Exod. 30. 23. with such ointments they anointed them and their friends at feasts, see the annotations on ch. 1. 3. I have eaten] or, I doe eat, for the words following shew this to bee spoken as at a banquet. my honey-combo] as the word and doctrine of Christ is likened to honey and the honey combe, to wine and milke, Psalme 19. 11. and 119. 103. Esa. 55. 1. 1 Pet. 2. 2. because it is sweet, comfortable and wholesome to nourish the soule, as these things doe the body: so here the manifold fruits and graces which that word, by the Spirit, bringeth forth in Christians, are likened also to such things: whereof Christ is said to eat, that is, graciously to accept, and delight in them. On the contrary, the evill fruits of sinners, are likened to grapes of gall, and their wine, to the poyson of dragons, Deuteronomie 32. 32. 33. eate O friends,] or, O neighbours. Christ speaketh, as at a feast, chearing up his friends, as partakers with him of his graces, and comforts aforesaid. They that doe his commandements, are his friends, Ioh. 15. 14. (as Abraham is called the friend of God, Esa. 41. 8. Iam. 2. 23.) and these desire and delight to be partakers of the fruits of the saints, and rejoyce in their obedience; Phil. 1. 9. 10. 11. and 41. 17. 18. … Ioh. v. 4. 3 Ioh. v. 3. 4. The Angels also are made joyfull, at the conversion, sanctitie and salvation of sinners by Christ, Luk. 15. 7. 10. and 2. 13. 14. The Chaldee expoundeth this of Gods acceptation of his churches service under the Law, thus: The holy and blessed (God) said to his people the house of Israel: I am come to the house of my sanctuarie, which thou 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 p. 38I have sent fire from heaven, and it hath eaten the Burnt-offrings, and sacrifice of Peace-offrings: accepted with favour before me, is the drinke-offring of red wine and of white wine which the Priests have poured out upon mine Altar. Now come yee Priests that love my precepts, eat that which is left of the oblations, and delight your selves in the good that is prepared for you. drinke abundantly O beloved] or; be drunken, (that is, be plenteously-filled) with loves. By Beloved, he meaneth his friends aforesaid: or by loves (for so the word may be interpreted) hee meaneth the fruits of love, which his Spouse had brought forth unto him; which loves, hee said, were much better then wine, c. 4. 10. In Esa. 25. 6. it is prophesied how the Lord of hosts would make (in the mountaine of his church) unto all people, a feast of fat things, a feast of wine on the Lees, &c.

Vers. 2. I sleepe] or, I sleeping, and my heart waking. 2The Spouse of Christ here telleth of a new and greater trouble that befell her, through her owne negligence; and how shee got out thereof. In chap. 3. she had a much like tentation, but not so heavy as this: for there shee slept not; but upon her bed, in the nights, sought her beloved; here she sleepeth, her beloved seeketh her, knocketh, provoketh, but shee maketh excuses for a while. There the watchmen though they tell her notidings of her beloved, yet they doe her no farther har…e: here, they smite, wound, and unveile her. There, she soone findeth him, after shee was past the watchmen: here, she findeth him not so soone, but languisheth with love, and complaineth to her friends, who (upon report of his praises) doe helpe to seeke him with her. Sleepe is the rest or ceasing of the creature, from use of the outward senses, and from action: It is caused by vapour in the head, that arise from meat, drinke, &c. which stop the passages of the spirits, and binde the senses. This sleepe, as it is a refreshing, is sometime used in a good sense, for the repose and rest that the faithfull have in God; Psalme 3. 5. and 4. 8. Prov. 3. 24. But more often it signifieth the neglect of holy duties, and a sinfull kinde of life, Esa. 56. 10. Rom. 13. 11. 1 Thes. 5. 6. 7. and this sleepe is caused sometimes through sorrow, Luke 22. 45. sometime through wearinesse, Esa. 5. 27. sometime through sloathfulnesse, and then it causeth spirituall beggery, Prov. 19. 15. and 20. 13. The Spouse here, having eaten and drunke largely of the bl…ssings of Christ, beginneth to remit her zeale, and neglect the workes of faith and love, wanting the presence of her beloved, and being pressed with the remnants of the flesh, so shee gave place to ca…all case and security. Occasioned further hereunto by the time, the night; and by the wether which was rainy: that is, by ignorance and errour prevailing, and by the opposition and persecution of enemies. and my heare …aketh] or, but my heart watcheth, or is awake. The heart meaneth the inner man, the spirit, or man as he is regenerate, opposed to the flesh or outward man, Rom. 2. 28. 29. and the flesh and spirit (even in Gods children) doe lust one against another, that wee cannot doe the things that we would, Galat. 5. 17. and when the spirit is willing (to watch, pray, &c.) the flesh is weake, Mat. 26. 41. Whereas therfore her heart waked while she slept, it signified that shee gave not her selfe wholly to this negligence, but as the wise virgins had their lamps burning whiles all slumbred and slept, when the lamps of the foolish were gone out, Mat. 25. 4. 5. 8. so shee now had given her selfe to fleshly case, but had her heart and spirit otherwise disposed. For when the whole man addicteth it selfe to any thing, the heart also is adjoyned; as Solomon saith, I compassed about, I and my heart, to search and to seeke out wisedome; Eccles. 7. 25. that knocketh] or, that beateth, to wit, at the doore. Shee telleth the love and care of her beloved, who would not let her rest in the bed of worldly ease, but exciteth her to holy duties, by receiving him & the spirit of his grace. Christs voice is uttered by preaching of his Gospell, 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 hee would call her …o repentance; as hee saith to the Church in Laodicca, (when it was fallen to bee neither cold nor hot.) As many as I love I rebuke and chasten, be zealous therefore and repent. Behold, I stand at the doore, and knocke; Revel. 3. 19. 20. open to me] God openeth doores to us, when hee 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 beleeve the same, Col. 4. 3. Act. 14. 27. So wee open the doore unto him, when wee give him entrance into our hearts, he calling upon us by his word and workes; when we repent, beleeve, and accept Christ with his graces, &c. Rev. 3. 20. my sister, my love, &c.] these titles given unto the Church, even in her infirmity, shew what affection he bare unto her, and how he esteemed of her notwithstanding her sinnes; which he imputeth not, but looketh upon her graces which he had endued her with, as if she were perfect & vndefiled. filled with dew] or, full of d…w. This head of Christ (which in verse 11. is l…ened to most fine gold,) here filled with dew, seemeth to meane his manifold troubles which he suffered for her sake, not onelyonly in his owne person, while he was on earth, but in his Servants and Ministers, who are often troubled on every side, perplexed persecuted, cast downe, alwaies bearing about in the body, the dying of the Lord Iesus, &c, 2 Cor. 4. 8. 9. 10. Thus Christ commeth in the darke night of affliction to awake her, and to communicate himselfe and his graces with her. For a man to be wet with the dew of heaven, is a signe of misery, Dan. 4. 25. so is raine where there is no covert, Esa. 4. 6. and drops (or droppings) likewise signifie troubles, Amos 6. 11. But dew and raine upon the land maketh it fruitfull: 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 inrich her. The Chaldee paraphrast applieth this verse to the Iewes captivity, and Gods calling them to repentance, thus: After all these words, p. 39the people of the house of Israel sinned; and he delivered them into the hand of Nebuchadnezar King of Babylon, who led them into captivity: and in the captivity they were like to a man asleepe, that cannot wake out of his sleepe. And the voice of the Holy Ghost admonished them by the hand of the Prophets, and stirred them up from the sleepe of their heart. The Lord of all the world spake, and thus he said; Turne by 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 workes: for the haire of my head is filled with thy teares, as a man whose haire of his head is wet with the dew of heaven; and my hairy lockes are filled with the drops of thine eyes, as a man whose hairy lockes are full with the drops of raine that descend in the night.

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

Vers. 4. put in] Hebr. sent his hand, or, put it forth. 4by the hole] or, from the hole, to weet, of the doore, where he knocked; which some understand to be a withdrawing of the hand as purposing to leave off his calling of her: but the Greeke 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. seeme to confirme this. And an hole is a meane either to looke in, or to put in the hand, or to make a wider entrance, Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth, that though the doore was shut against him, that her Beloved could not enter; and though his voice (by the outward Ministery of his word, could not cause her to ari…; yet hee put forth his hand (by the inward working of his Spirit) and wrought more effectually in her. For, as the finger of God (in Luke …1. 20.) meaneth the Spirit of God. Mat. 12. 28. so doth his hand. Wherefore the disciples outwardly preaching the word; it is said, the hand of the Lord was with them, and a great number beleeved, and turned to the Lord, Acts 11 19. 21. my bowels made a troubled noise] or, my bowels sounded, rumbled. Hereby she signifieth her disquietnesse, 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 hee desired to come in. So the Prophet (to shew his sorrow for Moabs calamity) saith, My bowels shall sound (or make-a-noise) like an harpe for Moab, Esay 16. 11. and for the Iewes another saith, My 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 himselfe, in commiseration of Ephraims misery, saith, My bowels sound (or make-a-troubled noise) for him, I will surely have mercy on him, saith the Lord, Ier. 31. 20. So here the Spouse, by the sounding of her bowels, sheweth the griefe of her heart, which is one (and the chiefest) of the bowels, as is after noted on v. 14.

Vers. 5. I rose up] or, I my selfe rose up. VntoUnto her 5inward griefe, she addeth outward acts of amendment, (fruits meet for repentance) rising, opening, seeking, calling for her Beloved now departed from her doore, through her former negligence. dropped myrrh] that is, oile of myrrh. passing myrrh] that is, pure myrrh, which is of bitter taste, and sweet smelling savour: or currant myrrh, such as passeth from one to another, vendible to merchants because it is good: as passing money is currant money with Merchants, Gen. 23. 16. Passing myrrh dropping from Christs lips, (Song. 5. 13.) signifieth the sweet odour of his doctrine; so the like here dropping from the hands and fingers of his Spouse, seeemeth to denote the sweet odour of her workes; that her godly sorrow, with faith and love unfaigned, might bee acceptable to her beloved, and of sweet smell in his nostrils. In those countries, women (before they were p. 40brought to Kings) were purified with oile of myrrh, and sweet odours, Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh, &c. Psalme 45. 9, here her hands, that is, her actions are anointed with oile of myrrh, that is, the grace of Gods Spirit, as the holy oile in the Sanctuarie (figuring grace) was made of pure myrrh, and other chiefe spices, Exod. 30. 23. &c. Otherwise we may understand it of the grace of Christ, which hee left behinde him as a sweet odour to allure her, when he put in his hand at the hole of the doore; which he perceived now when she was risen from her bed of carnall security. handles of the locke] these handles (or hands) of the locke, were those that kept out Christ from entring; which now she anointeth with oile of myrrh, that her heart being ointed and suppled with grace, all bars and lets being removed, he might freely enter to reape the fruit of his owne grace in her.

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

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

Vers. 8. I adjure you] I charge you by oath; Here the 8spouse (having with much adoe escaped from the watchmen) meeteth with her friends the daughters of Ierusalem; of whom, see the notes on Song 2. 7. and 1. 5. where also shee adjured them, upon other weightie cause. what shall yee tell him?] this is an earnest and passionate kinde of speech, shewing her great affection; and and stirring up their care and diligence; that if they who had not for the present the knowledge of Christ by his graces clearely manifested unto them, (as appeareth by their answer in v. 9. &c. 6. v. 1.) should finde him by being made partakers of his mercy through the revelation of his Gospell, p. 41(as in Rom. 10. 20.) then they should tell (or shew) unto him in their prayers, the state of this his afflicted Spouse. sicke of love] in Greeke, wounded with love: languishing with desire of his mercy, of the forgivenesse of my sins, of reconciliation, &c. See the notes on chap. 2. verse 5.

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

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

Vers. 11. the fine gold, the solid gold] understand 11fine gold and solid gold, for this word and, is sometime not expressed in the Hebrew, though it be meant; as is noted on Exodus 22. 30. Deuteronomie 24. 17. Two names of the best gold are here joyned; Cethem, and Paz (or Phaz;) the first is fine, notable and shining; the latter, solid, strong, and fast gold, or Fesse gold: (according to the Hebrew name.) Fine-gold is in Arabik called Fes; and the land of Fesse seemeth to be so named of such gold there. Both these together, set forth the glory of Christs head here: which being taken either properly, or figuratively for the crown or ornament of the head; (as by the feet are implyed the shooes on the feet, Deut. 8. 4. 29. 5.) seemeth to denote his headship, dignity or regiment; that his Kingdome is most glorious (like fine splendent gold,) because it is spirituall and heavenly; and most firme and durable (like pure solid gold) because it is eternall: Ioh. 18. 36. 37. Luke 17. 20. 21 Dan. 7. 13. 14. For the Spouse calleth her Beloved King, in Song 1. 4. and David praising God, saith, thou hast set on his head, a crowne of fine gold, Ps. 21. 4. And as Christ is here described, so is he in the administration and government of his Church: that when his Kingdome is powerfull and glorious, and of large extent, it is like a golden head, as in Dan. 2. 37. 38. and when it is administred according to his lawes and judgements, (which are more to be desired then much fine solid gold, Psal. 19. 11.) then is the street of Ierusalem (the Law wherein men walke,) pure gold, as in Revel. 21. 21. Hereby also his rich grace and bountifulnesse unto men, may bee implyed. his lockes] his hayrie-lockes, of which before hee complaineth in verse 2. that they were filled with drops of the night, curled] p. 42or, heapes, that is, are like heapes, curled and bushy. blacke] in Revel. 1. 14. Christ appeared as an Ancient, with his hayres white as wooll; here hee is described as a goodly young man, with curled locks, black as a raven: that white color shewed him to be the Ancient of daies, Dan. 7. 9. full of gravity, wisedome, justice, &c. but blacke and curled locks, as they are signes of heat and strength in nature, so here they seeme to denote strength and vigour spirituall, as also the hidden mysterie of his connsels, thoughts and purposes unsearchable. According to the varietie of times, causes, and administrations, so things are spoken diversly of God and of Christ: as in 1 Tim, 6. 16. he dwelleth in the light which none can approach unto; in 2 Chro. 6. 1. he dwelleth in the thicke darkenesse: his administration of mercy by the preaching of the Gospell is signified by a white horse, his judgement by a blacke horse, Revel. 6. 2. 5. And if we referre this here to Christs administration, it may denote both his counsels unsearchable of any, and in speciall his judgements decreed for his enemies.

Vers. 12. as doves] in Revelalion 1. 14. his eyes 12are as aflame of fire, and in Daniel 10. 6. as lamps of fire; to search and try all mens wayes, and to set mens secret sinnes to the light of his countenance, Ieremie 16. 17. Psalme 90. 8. and 11. 4. here, he hath doves eyes, to shew that hee is of purer eyes then to behold evill, and cannot looke on iniquity, Habak. 1. 13. that hee graciously 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 loyaltie is said also to have doves eyes, Song 1. 15. & 4. 1. by streams] or, by currents (rivers) of water that run violently: such waters are pure and cleare, where doves delight to be, washing] to weet, themselves; which the Greeke translateth washed in milke. As doves washing themselves in milke white water are cleansed from dust and soile: so the eyes of Christ are pure and cleane, beholding his people in grace. sitting in fulnesse] 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 applyed to the eyes in the holes of the head with fit and due proportion, neither sunke in; nor starting out; but as the precious filling stones, Exod. 25. 7. were embossed and fitly set in the hollow places of the golden Ephod: so were these pure and gracious eyes, in the head of Christ.

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

Vers. 14. The Chrysolite] in Hebrew Th…; 14it is a precious stone of a golden sea-green colour: see Exod. 28. 20. These hands of Christ, likened unto, or adorned with gold rings, whose hollow place of foyle is set and filled with the Chrysolite, signifie his precious, pure and glorious workes; acceptable and honourable before God and men. his bowels] that is, his breast and belly, for in them the bowels are contained, as the heart, liver, &c. but he nameth bowels, to denote his inward affections outwardly manifested. So the heart is said to bee among the bowels, in Psal. 22. 15. and the liver is joyned therewith in Lam. 2. 11. where also the bowels are in Greeke translated the heart. See before, on verse 4. bright yvorie] Hebr. brightnesse of yvorie; meaning, most bright, polished, faire and glorious. overlaid] or, which is covered, and so adorned with Saphirs: 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 Saphirs (which are precious stones of a sea blew, or heavenly colour) signifie his hearty and heavenly affections, love, mercy, commiseration, &c. towards God, his Law, and his people; as he saith (in Psal. 40. 9.) thy Law is within my bowels; and bowels are inward-affections, in 2 Cor. 7. 15. and joyned with mercies, in Phil. 2. 1. and used for tender-mercy, in Luk. 1. 78. and Pauls great longing after the Saints, is said to be in the bowels of Iesus Christ, Phil. 1. 8. The Chaldee Paraphrast applyeth these to the body of the Church of Is…ael, the twelve Tribes, who shined (as hee saith) like lampes, were polished in their workes like Elephants tooth (or yvorie,) and shone like Saphi…s.

Vers. 15. His legges piliars of marble] under the 15name legges, the thighes also are comprehended, and all down to the feet: which are the instruments to beare, sustaine and remove the body from place to place: so the legges of a man, and the strength of an horse are mentioned (in Psal. 147. 10.) to signifie p. 43mans might and swiftnesse. And as yron legs denoted a strong Kingdome, Daniel 2. 33. 40. so the strength of Christ in his wayes and government, is resembled by marble-pillars, and the uprightnesse and purity thereof, by the colour of white-marble, or alabaster. founded] or grounded, set fast as on a foundation. sockets of solid gold] that is, Christs feet, on which his legges are set, (as pillars on their sockets to sustaine and stay them up,) are of solid gold, firme and stable, pure and glorious: so that his way is perfect, his ancles slip not, 2 Sam. 22. 33. 37. his fo…t standeth in righteousnesse, Psal. 26. 12. he walketh safely in his way, and his foot stumbleth not, Prov. 3. 23. with these feet in justice he treadeth downe his enemies, Psalme 110. 1. Esay 26 6 2 Sam. 22. 39. 43. but bringeth good tidings of peace to his people, Nahum. 1. 15. that all they are blessed which trust in him, Psal. 2. 12. whereas confidence in an unfaithfull man in the day of trouble, is like a f…ot out of joint, Prov. 25. 19. his countenance] or, his sight, appearance, forme; 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 mountaine in the North part of the land of Canaan, see Song. 4. 8. As Christs large, glorious, and everlasting Kingdome was signified by a stone, that became a great mountaine, and filled the whole earth, Dan. 2. 35. 44. and other kingdomes also are figured by mountaines, Ier. 51. 25. so the largenesse, eminency and glory of Christ in his Kingdome, is here resembled by mount Lebanon. choice] that is, goodly, excellent, for things that excell are chosen before other: and these words choice and good (or goodly) are joyned together in the praise of men (as in 1 Sam. 9. 2.) or of trees, Ezek. 31. 16. and choice Cedars are mentioned in Ier. 22. 7. so here, Christ is choice as the Cedars, meaning, goodly, excellent, flourishing and continuing in vigour: the just man groweth as a Cedar in Lebanon, Psal. 92. 13.

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