Annotations on the Pentateuch, Psalms, Song of Songs, Song · Annotations 2

Annotations on the Pentateuch, Psalms, Song of Songs · Song · Annotations 2

p. 18Annotations.

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

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

Ves. 3. the apple-tree] The Church setteth forth 3the excellency of Christ by the similitude of an apple-tree, which the Scripture commendeth for three things, comfortable shadow, pleasant fruit, (both noted in this place) and sweet smell, Song. 7. 8. And as the apple-tree hath more variety of fruits, then any other tree that groweth; (that … is not easie to reckon up the …ny sorts of apples of different taste) so Christ excelleth in variety of graces which he bestoweth on his Church. The Chaldee Paraphrast expoundeth this of the Pome-citron tree; but for the cause aforesaid, I would not restraine it to any one kind, that the fulnesse of grace and truth which was in Christ, might here be observed: of whose fulnesse all we have received, and grace for grace, Ioh. 1. 14. 16. of the wood] or, of the forest or grove: which are wilde trees, and without culture, bearing either none, or sowre, bitter, and unsavoury fruits. Such is the state of all the sons of men by nature, Rom. 11. 24. whom Christ farre excelleth in beauty, fruit, and comfort, Psalme 45. 3. Ioh. 15. 1. &c. my beloved] that is, Christ: in Hebrew Dod, the same in signification with David: see the notes on chap. 1. 13. the sonnes] of Adam, all whom Christ farre excelleth, Psal. 45. 3. The Chaldee expoundeth it of Angels, which are the sonnes of God, Ioh. 1. 6. But though it be true that Christ excelleth them also, Heb: 1. yet the former similitude of the trees of the wood, leadeth us rather to understand it here of earthly creatures, as the Kings and Potentates, and wise men of the world, called sonnes in comparison with their peoples, before called daughters, in vers. 2. So in Rev. 1. 5 Christ is the Prince of the Kings of the earth: in Ezek. 31. 3. 6. the King of Assyria is likened to a Cedar in Lebanon, under whose shadow dwelt all great nations: in Dan. 4. 20. 21. 22. Nebuchadnezar is likened to a tree strong, and high, under which the beasts of the field dwelt, &c. and Iosias King of Iudah, under whose shadow the Iewes hoped to liue, Lam. 4. 20. and others. in his shadow] that is, in his protection, and defence. The tree shadoweth from the heat of the Sunne; and Christ from the heat of the wrath of God, and from the persecutions of the world: as it is written, There shall be a Tabernacle for a shadow in the day time from the heat &c. Esa. 4. 6 and, Thou (Lord) hast beene a strength to the poore, a strength to the needy in his distresse; a refuge from p. 19the storme, a shadow from the heat; when the blast of the terrible ones is as a storme against the wall, Esay 25. 4. So the shadow of Aegypt, Esay 30. 2. the shadow of Heshbon, Ierem. 48. 45. signifie the defence wherein men trusted, which the faithfull repose in God and Christ alone, as in Psalme 36. 8. 57. 2. and 17. 8. 63. 8. and 90. 1. And they that trust in him shall be safe from evill, as Iehovah is thy shadow upon thy right hand; the Sunne shall not smite thee by day, nor the Moone by night; Iehovah will keepe thee from all evill; Psal. 121. 5. 6. 7. I desired and sate] or, I much desired that I might sit. The forme of the Hebrew word increaseth the signification, as noting a continuall and fervent desire, of that which is pleasing, delightfull, or profitable: and by sitting is meant abiding and resting, as in Psalm. 91. 1. The Church therefore being by sinne under wrath reveiled by the Law; and being maligned by the world, as a lilie among thornes; acknowledgeth her faith, hope, love and delight, … bee in Christ Iesus, who hath delivered as from the wrath to come, 1 Th… through whom we have peace with God, Rom. 5. 1. and peace in him, though in the world we have tribulation, 1 Iohn 16. 33. his fruit] another benefit which the Church reapeth by Christ, that shee is not onelyonly delivered from evill, but made partaker of his goodnesse; in that the workes of his Prophesie, Priesthood and Kingdome, his death, resurrection, and all fruits of them are communicated unto her by the Gospell, which shee feedeth upon by faith, to the refreshing and life of her soule. Fruits signifie graces and good workes, which are to the benefit of our selves and others, Matt. 3 8. 10. Gal. 5. 22. &c. and is also applyed to the doctrine of the Gospel, Iohn 15. 16. and signifieth a comfortable reward, Psal 58. 12. Prov. 27. 18. The Hebrewes referre these things to the Law, which should better bee applied to the Gospell: for the Chaldee paraphrast here saith, As the Pome-citrontree is faire and commendable, among the unfruitfull trees, and all the world knoweth it; so the Lord of the world was faire and commendable among the Angels, when he was revealed upon Mount Sinai, at the time that hee gave the Law unto his people: at that time I desired to sit in the shadow of his Divine majesty, and the words of his Law were sweet to my palate, and the reward of his precepts is reserved for me, in the world that is to come.

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

Vers. 5. Stay] or, Sustaine, Strengthen, Uphold ye 5me. The Church in her soule sicknesse speaketh to her friends (the Ministers of Christ, and other Christians) that they, with the comfortable doctrines and promises of the Gospell applyed unto her conscience, would stay and uphold her ready to fall as into a swowne, through trouble of minde, because of her owne infirmities, and want of feeling of Christs grace, and blessing. Thus in figure, when Isaak had blessed Iakob, he saith, with corne and wine I have sustained him, Gen. 27. 37. Spiritually we are sustained and strengthned by the words and promises of Christ, which comfort the heart; quicken the spirit, and strengthen faith when it is weake; as it is said, Be ye also patient; stablish, (or strengthen) your hearts; for the comming of the Lord draweth nigh, Iam. 5. 8. and I long to see you, that I may impart unto you some spirituall gift, to the end you may be established, Rom. 1. 11. And example may be seene in Iudah, when Ezekias spake unto their heart, and said, Bee strong and couragious, &c. for there be moe with us then with him: with him is an arme of flesh, but with us is Iehovah our God to helpe us, and to fight our battels. And the people stayed (or rested) themselves upon the words of Ezekias King of Iudah, 2 Chron. 32. 6. 7. 8. Likewise in the Apostles, who preaching the Gospell, confirmed (or stablished) the soules of the Disciples, Acts 14. 21. 22. and 18. 23. with flagons] to weer, of wine, which at banquets was wont to bee distributed by flagons. When David had brought the Arke of God into his place, and had offred burnt-offrings and peaceoffrings, and blessed the people, he dealt to every p. 20… of Israel, both man and woman, to every one a loafe of …, and a good peace of flesh, and a flagon, 1 Chr. … 2. 3 meaning a flagons (or pot) of wine; as flagons of grapes (that is, of wine made of grapes) are mentioned in Hos. 3. 1. So here, with flagons of the, … of grace and consolation, which Gods people have distributed among them in the spirituall banquet of the Gospell, doth the Church desire to be sustained. Flagon are named for the wine in them: as the cup for the wine therein, Luk. 22. 20. The Hebrewes after their wonted manner, apply this to the doctrine of the Law; as the Chaldee paraphrast here saith, Receive ye (ô Moses and Aaron) the voice of the words of the Lord, out of the midst of the fire, and bring me into the house of doctrine, and sustaine me with the words of the Law, wherewith the world is delighted. But it is the Law which causeth the sicknes of the soule, as the Apostle sheweth in Rom. 7. and the Gospell of Christ healeth it, Luke 4. 18. strow me a bed] or, spread mee, make me a couch, boulster me up. The originall Raphad, signifieth properly to spread abroad as a bed to lye on, Iob 17. 13. and so it is translated by the Greeke Stoibasate, which is, to strow a bed, as they were wont with hearbes, or to stuffe and boulfter up. Thus it is of like meaning with the former word, for they used beds and couches at banquets, Amos 6. 4. Esth. 1. 5. 6. or it further signifieth her falling downe as into a swowne▪ and as one not able to stand, is to lye down on her couch, which she desireth may bee made and boulstred with the apples, the comfortable doctrines and fruits of Christ forementioned in verse 3. which the Chaldee explaineth, the interpretation of the holy words, which are sweet like the apples of the garden of Eden. sicke of love] in languishing with desire to enjoy the comforts of my beloved. The Greek translateth it, wounded of love. The originall word signifieth also weaknesse, as in Iudg. 16. 7. 11. This speech implieth a want of feeling and enioying the presence and comforts of Christ, as by her after speech is manifest, when she saith, I adjure you, ô daughters of Ierusalem, if ye finde my beloved, that ye tell him that I am sicke of love, Song. 5. 8. And that soth is the Churches estate sometimes, appeareth by Song. 3. 1. 2. &c. and 5. 6. And as love is one of the strongest affections, Song. 8. 6. 7. so the sicknesse which commeth it, doth sore afflict and weaken the person; as may be seene in that evill example of Amnon, sicke of love for his sist… T…ar, 2 Sam. 13. 1. 2. 4. This sicknesse ariseth in the heart, by feeling the wrath of God due to us for finne; and curse of his law, Psal. 90. 8. and 38. 3. 5. 7. Dan. 9. 11. Rom. 7. 24. (whereupon it is said, The inhabitant shall not say I am sicke; the people that dwell therein, shall be forgiven their iniquity, Esay 33. 24.) and afflictions laid upon us for our humiliation. Mic. 6. 13. Iob. 7. 18. and 30. 15. 1. & 10. 6. Lament. 3. 17. 18. Amos 6. 6. in which Christ sometimes, as it were, hideth himselfe from us, Iob 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her selfe sick. seeking for the Physitian, and is in the way to health: for they that are whole need not a Physitian, but they that are sicke, Matt. 9. 12. And such as feele not their death in sin, will not come unto Christ, that they may have life, Iohn 5. 40. who healeth all our sicknesses, Psal. 103. 3. as he himselfe was a man of sorrowes, and acquainted with sicknesse, Esay 53. 3.

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

Vers. 7. I adjure you] that is, I earnestly charge you 7with an oath, for which if you breake it, you shall be guilty of punishment. This seemeth to be the speech of the Church here, as it is also after in ch. 3. vers. 5. and ch. 8. v. 4. to the daughters of Ierusalem, her friends, of whom see chap. 1. 5. An adjuration, and a curse, are much of like nature, and one is sometime put for another: see Gen. 24. 8. 41. Ios. 6. 26. 1 Sam. 14. 24. 27. 28. So it sheweth the weightinesse of this speech. by the Roes] here may be understood, yee that are by the p. 21Roes: yee which feed your flockes abroad in the fields, where the Roes and Hindes runne: or, abide with the Roes, or with the Hindes of the field. Some take it as if the oath were by them; which cannot bee but unproper and figurative, seeing oathes and adjurations are by the name of God onelyonly, Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wilde beasts of the field, and have the notation of their names, of armies and powers: and by wilde beasts, the nations of the world are often signified, which were not of the Lords fold, among his sheepe: so that the daughters of Ierusalem (Gods elect) being with and among them, are charged (and it may bee figuratively by them, as the instruments by whom God would punish them if they kept not this charge) to beware that they troubled not her Love. Moreover the Roe and the Hinde are set forth in Scripture for examples of swiftnesse of foot, as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration, may signifie the swiftnesse of Gods judgements on them that shall so doe. These creatures are also mentioned when speech is of love betweene man and wife: as in Prov. 5. 19. Let her be as the loving Hind, and as the pleasant Roe, &c. that as the males and females of these beasts, doe dearly love one another, so is the unfeigned love betweene man and wife, and betweene Christ and his Church. And hereunto this speech may have respect: the rather for that after in verse 9. shee likeneth Christ to a Roe, or a yong Hart. And as the heavens, earth, stones, &c. are called to witnesse against men if they sinne, Deut. 30. 19. Ios. 24. 27. so the Roes and Hindes shall rise up and condemne such as breake their faith and love unto Christ. if yee stirre, and if ye stirre up] or, if ye awake, and if yee wake up: they are both words of one signification, save that they differ in forme; and being both referred to the Love after mentioned, they meane a stirring up or disquieting much or little. But the former may have reference to the daughters of Ierusalem, that they themselves stirre not, in this peace and quietnesse of Christ and his Church: the latter, if ye stirre up, is referred to the Love, that it be not disquieted. And the word If, used in oaths and adjurations, is a prohibition upon penalty, see that ye stirre not, as in Gen. 21. 23. sweare unto me here by God, if thou shalt lye unto mee; that is, that thou wilt not lye: and in Marke 8. 12. if a signe be given: which is explained in Matt. 16. 4. a signe shall not be given. Stirring, is opposed unto quietnesse or sitting still, and unto sleepe and rest, Psal. 80. 3. and 35. 23. Dan. 11. 25. Zach. 2. 13. & 4. 1. and the Lord is said then to stir up or awake, when he delivereth his Church out of troubles, Psalme 78. 65. 66. and the Church then stirreth up the Lord, when it earnestly prayeth for such deliverance, Psal. 44. 24. 25. The Chaldee Paraphrast and other Hebrewes understand it so here; but apply it to the deliverance of Israel out of Aegypt, which might not bee untill the time appointed of God: and if we take it in this sense, the daughters of Ierusalem are charged to suffer affliction, for and with Christ, in faith and patience, unto the comming of the Lord, Iam. 5. 7. 1 Pet. 5. 6. 7. and not to provoke him by murmuring, or otherwise, through feare and unbeleefe: a figure wherof may be seene in Christs sleeping in the storme, and the disciples waking him, Marke 4. 37.—40. But it may be applyed unto the stirring and provoking of Christ by sinne, for which he often departeth from his people, and chasteneth their transgressions, Exod. 23. 20. 21. Esay 59. 2. and 63. 10. that they should by no meanes grieve the holy Spirit of God, Ephes. 4. 30. the Love] understand, my Love, meaning Christ her beloved; who is called Love, for excellency sake (as in Song. 1. 4. righteousnesses were righteous persons:) because God is Love, 1 Iohn 4. 8. most worthy to be loved, and loving his most dearly. So loves for lovers, in Hos. 8. 9. Afterward the Spouse her selfe is called by this name Love, in Song. 7. 6. untill it please] or, untill he please, speaking of Christ: and being understood of stirring or provoking him by sinne, it meaneth never; for so the word untill often signifieth: as Michal had no child untill the day of her death, 2 Sam. 6. 23. that is, she never had any: and this iniquity shall not be purged from you, till yee dye, Esay 22. 14. and, I will not leave thee, untill I have done, that which I have spoken unto thee, Gen. 28. 15. and sundry the like.

Vers. 8. The voice.] Here the Spouse breaketh 8out and rejoyceth to heare the Bridegroomes voice; and signifieth to her friends, the comforts that she had thereby; as it was her soules sicknesse and griefe, when he withdrew himselfe, and kept silence. By the voice is meant the word of his grace, the preaching of the Gospell: which she knoweth to be his, and receiveth with joy, as Christs sheep are said to heare and to know the voice of the shepheard, and not a strangers, Iohn 10. 3. 4. &c. In this sense, he said before Pilate, Every one that is of the truth heareth my voice, Ioh. 18. 37. and, they knew not the voices of the Prophets, Acts 13. 27. that is, their doctrines; and to day if yee shall heare his voice, harden not your hearts, &c. Heb. 3. 7. This voice is heard before his comming, to prepare the hearers to receive him: as Iohn the Baptist (who prepared the way before Christ) is called the Voice of a cryer, &c. Marke 1. 2. 3. behold he commeth] A further degree of grace from him, and comfort in her, that she not onelyonly heareth his voice, but seeth him comming to save her, as is promised in Esay 35. 4. By the preaching of the Gospell, received with faith, Christ himselfe commeth, and is present with his people, Ioh. 13. 20. Gal. 3. 1. And as the Church was sicke of love, vers. 5. so Christ here answereth to her desire, fulfilling that which he promised, If a man love me, hee will keepe my words; and my Father will love him; and we will come unto him, and make our abode with him, Iohn 14. 23. leaping] a similitude taken from the Roes and Harts, (whereunto Christ is likened in vers. 9.) which are swift in running, and skip upon mounts, hills and rockes: as in Esay 35. 6. the lame man shall leape as an Hart. Hereby therefore Christs speed and readinesse to helpe is signified. upon the mountaines] that is openly and apparently to the eye of faith; as in Nahum. 1. 15. Behold upon the mountaines, the feet of him that bringeth good tidings, &c. Spiritually by the mountaines and hils, may be meant the Kingdomes and Nations of the world, subdued unto Christ by the preaching of the Gospell, Rev. 11. 15. Or, it may be translated, over the mountaines, and over the hills; passing over all impediments which might seeme to hinder him, as the sinnes of his people, the opposition of the world, and the like. So the adversaries of the Church, are likened to a mountaine, in Zach. 4. 7. Who art thou, ô great mountaine? before Zerubbabel thou shalt become a plaine. And, by the preaching of the Gospell, every mountaine and hill shall be made low, Esay 40. 4. See also Esay 41. 15. and 42. 15. Habak. 3. 6.

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

Vers. 10. answered] or, spake. She telleth here the 10end and fruit of Christs swift comming, to call her by his Word and Spirit, from her present estate and place of affliction, unto a better; or from that slouth or security wherein shee lay, to follow him in the faith and love of his Gospell: for when we with open face, behold as in a glasse the glory of the Lord, we have also this grace added, that we are changed into the same image, from glory to glorie, even as by the Spirit of the Lord: 2 Cor. 3. 18. Rise up thou] or, Rise up for thy selfe, and for thy good: so after, Come away for thy selfe. Sitting or lying still fitteth not with a Christian in this life, who is called to runne the way of Gods commandements, Psal. 119. 32. and to follow the Lambe whithersoever he goeth, Rev. 14. 4. By our owne default and negligence, we want the comforts of Christ and his communion: but this our sinne is p. 23reproved and made manifest by the light: Wherefore he saith; Awake thou that sleepest, and arise from the dead; and Christ shall give thee light, Ephes. 5. 13. 14. Hereunto Christ calleth us, with words of love and kindnesse. come thou away] or, goe thou, or, get thee away. Such words God used to Abraham, when he called him out of his Country, Genesis 12.

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

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

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

Vers. 14. My dove] so Christ calleth here his 14Church. The dove is mournfull, sociable, harmlesse, chaste, fearfull, &c. as, I did mourne as a dove, Esay 38. 14. and, wee mourne sore like doves, p. 24Esay 59. 11. Againe, who are these, that flie as the doves to their windowes (or lockers) Esay 60. 8. and in Ezek. 7. 16. they that escape of them, shall escape, and shall be on the mountaines▪ like doves of the vallies, all of them mourning every one for his iniquity. And in Hos. 11. 11. they shall tremble as a dove, out of the land of Assyria: in Mat. 10. 16. be harmlesse as doves. All which properties agree with the Church in this her estate: especially fearfulnesse, and mourning for her iniquities, whereby she became sicke of love, vers. 5. the clefts of the Rocke] hidden there for feare of enemies; as it is written, O yee that dwell in Moab, leave the cities, and dwell in the Rocke; and be like the dove, that maketh her nest in the sides of the holes mouth, Ier. 48. 28. The Rocke whither this dove the Church was now fled, seemeth most properly to meane faith in Christ, as Mat. 16. 18. wherein she hid her selfe, for feare of Gods wrath for her sin, and yet durst not shew her selfe: or, the election of God, which as a sure and rocky foundation abideth for ever. Herewith compare Exod. 32. 22. where Moses was put in a clift of the Rocke, and covered with Gods hand, while hee passed by. secret place] or, hiding place: thus David often calleth God his secret or hiding place: as … Psalme 32. 7. Thou art a secret place to me from distresse thou wilt preserve me, &c. See also Psal. 61. 5. and 91. 1. stayres] Heb. stayre, or, steepe place. This as the Rocke aforesaid may signifie Christ; by …th in him, we ascend unto God, by degrees, as by stayres▪ he being the Ladder, which Iakob saw in vision, upon whom the Angels of God ascended and descended, Gen. 28 12. Ioh. 1. 51. let me see thy countenance] or, cause me to see thy personage, thy visage, thy forme, fashion, shape, sight, or appearance: (see chap. 5. 15.) that is, stirre up thy faith and hold up thy face with comfort, come unto me walke before me, and be upright: as Gen. 17. 1. Present thy body, as a living sacrifice, holy, &c. Rom. 12. 1. So the Chaldee expoundeth it, Shew me thy countenance and thy righteous workes. heare thy voice] that is, thy prayers, prayses, songs, thanksgivings, &c. Psalm. 5. 3. and 26. 7. and 28. 2. and 42 5. call upon me, in all thy feares and troubles: as in Psal. 50. 15. Call on mee, in the day of distresse, &c. By these words Christ both sheweth her the cause of her soules sicknesse, to be her owne infirmities, and negligence in prayer and other holy duties, as also comforteth her, against her feares, and the conscience of her infirmities. Thus the Chaldee also explaineth it, Let me heart thy voice, for thy voice is sweet in prayer, in the house, of the little sanctrary, and thy countenance fayre, in good workes. … is sweet] that is, pleasing and acceptable, being uttered in faith and according to the will of God: as it is written, Then shall the offrings of Iudah and Ierusalem be sweet (that is, pleasing) unto the Lord, Malac. 3. 4. but unto the transgressors he saith, your burnt offrings are not acceptable, nor your sacrifices sweet unto me, Ier. 6. 20. comely] or, to be desired, beautifull, as in Song. 1. 4. These praises of the Church are spirituall, and according to the esteeme of God, not of men: for even Christ himselfe in respect of wordly reputation, had his visage and forme so marred, that many were astonied at him: he had no forme nor comelinesse, Esay 52. 14. and 53. 2.

Vers. 15. Take ye for us the foxes] It is uncertaine 15whether these words be spoken by Christ, or by the Church, or both: but they seeme rather to be Christs words, directed chiefly to the watch-men, and ministers of the Church. By Foxes are meant false prophets and heretickes: as in Ezek. 13. 4. O Israel, thy prophets are like the Foxes in the deserts. Such are by Christ likened to wolves, Mat. 7. 12. And the Apostle to the Elders of Ephesus giveth warning of such, Acts 20. 28. 29. &c. and all Christians are to marke and espye such, Rom. 16. 17. The taking (or apprehending and holding fast) of these foxes, is the discovering and refuting of their errours, the judging, censuring, and casting them out of the Church, 1 Tim. 1. 3. 18. 19. 20. or avoiding them, if they bee none of the Church, 2 Iohn 10. And because the vine keepers knowing the malignity of Foxes, would destroy them, but by reason of their subtilty they often escape, and are not taken; therefore he saith, Take: meaning by consequence the rooting of them out. And as the Foxe is famous for his craft and subtilty; so are false Teachers, called therefore deceitfull workers, transforming themselves into the Apostles of Christ, 2 Cor. 11. 13. And not they onelyonly, but crafty tyrants, and other like enemies, may be meant by foxes; as Christ called Herod a Foxe, Luke 13. 32. also sinnes of all sorts, may by reason of their deceitfulness (Heb. 3. 13) be here implyed under the name of Foxes; whose property is to have holes in the earth, Matth. 8. 20. as sinnes are hidden in the fraudulent hearts of men. the little Foxes] the lesser sort of sinnes, errours, false teachers, &c. even in their beginning and first bud; when they may seeme to be lesse hurtfull: as is said of Babylon, Happy shall he be that taketh and dasheth thy little ones against the rocke: Psal. 137. 9. corrupt the vineyards] by devouring the grapes, the foxes corrupt, mar and destroy vines and vine-yards: so sinnes, sinners, and heretikes, destroy the faith, doctrine, and Churches; making shipwracke of faith, 1 Tim. 1 19. their word eateth as doth a canker, 2 Tim. 2. 17. they are vaine talkers, and deceivers of mindes; who subvert whole houses Tit. 1. 10. 11. they privily bring in heresies of perdition: being as naturall bruit beasts, made to be taken and destroyed, 2 Pet. 2. 1. 12. Of such, the Lord complaineth, Many Pastors have corrupted my Uineyard, Ier. 12. 10. for] Heb. and: which word is often used in stead of for, as in Psalm. 60. 13. Esay 64. 7. Gen. 12. 19. have tender grapes] or, bring forth the tender grape. This reason sheweth the love and care of God towards his Churches and people that are fruitfull. If they beare wild grapes in stead of wholesome fruit, he will take away the hedge of his vineyard, and it shall be eaten up, Esay 5. 4. 5. Every branch in Christ that beareth not fruit, his Father the Husbandman, taketh it away: and every branch that beareth fruit, hee purgeth it, that it may bring forth more fruit, Iohn 15. 1. 2. and when the fruit is young and tender, hee hath p. 25care to preserve and cherish the same.

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

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