ashamed to take out of the nurse's arms into her own, and openly kiss, and not imagine she should thereby incur any reproach or contempt.

This seems to be the most literal sense of the words, which may be applied to the open profession of Christianity, with the greatest confidence and security, nothing being more innocent and harmless than the love and service wherein it engages its disciples to their Lord and Master, Christ. Who, the more obedient any person is to God's commands, holds that man or woman the dearer to him, even as dear as a brother, sister, or mother, Matth. xii. 50. Which (saith Grotius upon that place) is the mystical sense of the Song of songs. See more in my preface.

[b] Ver. 2.] This dear Lord (i. e. the knowledge of him) she desires here to carry still farther, till she had brought him into the house, that is, into the family of her mother. Which may be applied unto the design of God, to awaken the Jews to believe on Christ, by bringing in the fulness, that is, a vast number, " of the Gentiles," Rom. xi. 25. Which the apostle saith there, ver. 15. would be "life from the dead;" unto which the last words of this verse may be accommodated.

For after she had said she would lead him, or bring him down, and then bring him into the house of her mother, she adds, Thou shalt teach, or instruct me. Which agrees with what the apostle there writes, ver. 12. that if the fall of the Jews was "the riches of the Gentiles," that is, enriched them with the treasures of divine wisdom and knowledge, how much more would their fulness enrich them! If we refer this clause (as we do) to mother before named, the best sense I can make of it is this, By whom I was educated and instructed. And then follows her making him " drink of spiced wine," (that is, making a great feast for him, Prov. ix. 2. where the most excellent wine made the chiefest part of the entertainment), such wine as makes those who are asleep to speak, vii. 9. Which effect the receiving of the Jews again will produce, as the apostle tells us, when he saith, "It shall be life from the dead;" i. e. a most powerful argument to enliven the most stupid souls, and move them to believe in Christ.

Certain it is, that berakach, spiced or aromatic wine, denotes its fragrancy or delicious odour, whereby the best wines are discerned, as much as by their taste; and the word we translate juice, signifies every where, muste or new wine; whereby the prophets set forth something that works with greater power and efficacy than ordinary, Zach. ix. 17.; and here, I doubt not, relates to something new and unusual; and in the mystical application, may signify a greater fulness and power of the Spirit, than had been in former days, working like new wine in the hearts of those that received the gospel.

And this is said to be done to him, because, as Theodoret noted before, what is done to his members, he takes as done to himself.

cl Ver. 3.1 Who is here represented as immediate.

ly condescending to her desires, and fulfilling her wishes; vouchsafing a new supply of the power of the Spirit, to support and comfort her in those labours of love for his name's sake. Which were so great, that she is represented here as spent and fainting away; so she had done before, chap. ii. 6. where see the meaning of these words.

(d) Ver. 4.] This verse hath also been twice used before, with no difference from what we read here, but that now the mention of hinds and roes is left out; and yet he charges them with greater vehemence than ever. For the Hebrew phrase here signifies as much as, what do you do? why do you stir? &c. that is, by no means; take heed how you disturb her. See ii. 7. iii. 5.

[e] Ver. 5.] This seems to be the voice of her companions, or "daughters of Jerusalem," mentioned in the verse before, (and begins the last part of his song), admiring the new change they saw in her. For she was represented before as "coming out of the wilderness," (iii. 6.), but not "leaning upon her beloved," as she is here. Which signifies her advancement unto a state of greater dearness to him, and familiarity with him.

The word mithrappeketh is not found elsewhere, and therefore variously translated by interpreters. But most agree that it signifies, either closely adhering, or leaning, relying, and recumbing, as they speak; which L. de Dieu hath shown is the use of the word in the neighbouring languages. But there are those who think it imports something of pleasure, (and therefore the Vulgar takes in that sense with the cther, as I have in the paraphrase), and translate it flowing with the delights. For she having been in the fields and villages, visiting the vineyards and other places, (vii. 11. 12. 13.), is now introduced as coming back from thence into the royal city. Which being seated on high, in comparison with the plains out of which she came, she is said to ascend, or come up; but that she might not be tired with the journey, is represented as leaning upon the arm of her beloved, (or, as some will have it, lying in his bosom, as St John did in our Saviour's), and laden with the delicious fruit before mentioned, (vii. 13.) Which excited the admiration of all that knew her, when they beheld the grace of her Lord towards her, together with her own beauty, riches, ornaments, and happiness.

The latter part of the verse all the Greek Fathers take to be the voice of the bridegroom, and so do many of the Latins. But some of them, and all the Hebrew writers, take them to be the words of the spouse, because thee is of the masculine gender. Whichsoever way we take them, the sense is very hard to find. If we go the first way, the most natural sense seems to be, that he puts her in mind of the poor and mean condition, out of which he had taken her, into a state of the greatest friendship with him; that she might not be vainly puffed up with the acclamations which were made to her.

But I have followed the Hebrew points in my paraphrase, and understood the words of " stirring up his love towards her," when they were looking after the plantations mentioned, vii. 11. 12. Which was excited by the care and pains she took in that business, like the pains of a woman in travail; unto which St Paul compares the solicitude and care he had about the Galatians, that " Christ might be formed in them," iv. 19.

Certain it is, that chibbelath is a word which relates to the pangs of travailing women, and therefore the LXX. translate it ὠδίνησε; so that if I have not conjectured amiss about the rest, my interpretation of the last words is natural enough. For caph similitudinis, (as they call it), is frequently omitted in the scripture, and to be supplied in the sense. Twice in this very book it is wanting, i. 15. vii. 4. "thy eyes are doves," that is, as doves. And in Prov. xvii. 23. and in his father David's psalms very often, Psal. xi. I. "How say you to my soul, Flee a bird, (i. e, as a bird), to your hill;" and to omit other places, cxix. 119. "Thou puttest away all the wicked of the earth, dross," i. e. as or like dross.

In like manner I take the last words of this verse, "There (viz. I stirred thee up) as thy mother travailed in birth with thee, there, I say, like her that brought thee forth;" i. e. by such pains as these I raised up thy love to me.

As for what is said by many interpreters, concerning Eve's eating the apple in paradise, and thereby ruining all mankind, there is no reason to think, either that she is the mother here meant, or that tappuach denotes an apple, rather than orange, citron, or such like fruit.

[f] Ver. 6.] The words also, according to the Hebrew points, are the words of the spouse, beseeching her beloved to keep her always in his mind, as one voy dear to him. For that was the end of having the name, or the picture of a beloved person, engraven on a seal, or jewel, and wearing it next the heart, or upon the arm, that it might testify their great esteem of such persons, and the constancy of their affection towards them, and that they desired they might never slip out of their memory. See Jer. xxii. 24..

Some think here is an allusion to the high-priest, who carried the names of the children of Israel engraven in precious stones, not only upon his breast, but upon his shoulders also, as may be seen, Exod. xxviii. 14. 12. 21. and this, " for a memorial be. fore the Lord continually," ver. 29. (which interpretation may be confirmed by the words of the son of Syrach, Ecclus. xlv. 11. who saith, "Aaron was adorned with precious stones, graven like seals,"). And they think withal, that seal upon the heart relates to the inward affection; and seal on the arm, to the outward expressions of love and

esteem.

And then follows the reason of this prayer, which proceeded from the vehemence of her love, which was grown to the height of jealousy, (which is nothing but the highest degree of love), lest she

This love is said to be as strong as death; which is admirably expressed by Maximus Tyrius, Dissert. x. " Wild beasts are not terrible to it, nor fire, nor precipices, nor the sea, nor the sword, nor : the halter, ἀλλὰ καὶ τὰ ἄπερα αὐτὰ ἐυπορώταλα, &c. but even the most unpassable difficulties are got over by it; the hardest things are presently mastered, the most frightful easily surmounted, &c.; it is every where confident, overlooks all things, overpowers all things," &c. But none express this like St Paul, Rom. viii. 35. 36. 37. &c.

There is no difficulty but in the last clause of the verse, (for as "strong as death," signifies to be insuperable, so "cruel as the grave," denotes it not to be moved by prayers and intreaties, or any thing else). Where the word rescapepha should not be translated, "the coals thereof," but the arrows thereof are arrows of fire, that is, it shoots into the heart, wounds it, and burns there, nay, inflames it vehemently by the wounds it gives; as the reverend and learned Dr Hammond hath observed upon Psal. lxxvi. 3. And so the LXX. seem here to understand it, when they translate it περίπτερα : αὐτῆς, " its feathers, or wings, wherewith it flies, are wings of fire." Which wings or arrows of fire, are said, in the last words of all, to be "a most vehement flame;" or rather, it should be thus translated, Which are the flames of the fire of the Lord. So the Hebrew word seems to signify, being compounded of three words, fire, flame, and the Lord; denoting mighty and exceeding scorching flames. Such compositions are not only to be found in other parts of the Bible, Jer. ii. 31. but in the Punic language also, as Bochartus shows in his Canaan, l. ii. c. 15.

Some translate it, "Such flames are kindled only by the Lord." And then, if there be an allusion to the breast-plate of the high-priest, in the beginning of the verse, I fancy the conclusion may allude to the "fire that went out from before the Lord," Lev. ix. 24. and devoured the sacrifices, as love doth all manner of difficulties. This fire was to burn perpetually upon the altar, and never be suffered to go out, Lev. vi. 12. and therefore the best emblem of love that could be found.

(g) Ver. 7.) For it is unextinguishable, as it here follows, "Many waters cannot quench love." Which is a metaphor, whereby profane authors also have set forth the mighty, unconquerable power of love, τις ὁ καινὸς ἐμπρησμός, &c. "What new kind of conflagration is this? (saith Philostratus, in one of his Epistles); I am ready to call for water, and there is none to bring it, ὅτι τὸ (βεστήριον εις ταύτην τὴν φλόξα ἀπόρώταλον, for a quencher of this fire is the most impossible to be found. If one bring it from the fountain, or if he take it out of the river, it is all one, for the water itself is burnt up by love."

By many waters are sometimes meant in scripture,

many afflictions, (as is very well known), which they that love frequently endure, before they can accomplish their desire. But though there should be an inundation of them, we are here told they cannot overwhelm or overflow it, as the word we translate drowned signifies; but it will still live, and be uppermost, and prevail.

And such is its constancy, and satisfaction also, which it hath in its own pleasures, it regards not riches at all, but will rather be poor with one whom it affects, than enjoy great possessions with another person. Nay, it despises, and that with disdain, the offers of a man's whole estate, if that condition be imposed, of forsaking its love. Others may laugh perhaps at such persons, bat it is all one, they smile at them again. So Theodoret and the LXX. understand the latter part of this verse, "If a man give away all his substance in charity, they will extremely despise him" That is, saith he, they that spend all they have, and their very lives, for the love of God, are set at nought by those that want such love. Other interpretations of these words I have expressed in the paraphrase.

[h] Ver. 8.] Here is another property of divine love, which makes us solicitous for those that want it, or have but the beginnings of it, and may be in danger to lose them. And this seems to be the speech of the spouse to her companions, who were all troubled for a sister, (that is, some church), which was of a small growth, and had no breasts, that is, was not ripe for marriage. For all have breasts, but they do not rise and swell, till they are of such an age, that they may be called women, Ezek. xvi. 7. They inquire there what they should do for her, " in the day when she shall be spoken for?" that is, demanded in marriage; or " when there shall be speech concerning her," that is, concerning this defect of hers.

[i] Ver. 9.] Here he returns an answer to that question; which is, that he and they will take greater care for her to raise her stature, and to bring her to perfection. For where there are good beginnings, we are not wont to forsake them, but rather to add to them, and improve them. As for example, the wall of a building which we esteem, we do not suffer to fall to the ground, but strengthen and raise it; nay, adorn it sometimes and beautify it with towers and pinacles, which we stick not to gild, that they way appear more gloriously. Or if it be a door of a house, which we value, we let it not decay, but rather case it with boards of cedar, to make it more durable as well as neat and handsome; for cedar is not apt to putrify.

This seems to me the most simple exposition of these words, and I do not think fit to trouble the reader with that vast variety which may be found in interpreters. But only add, that they may very naturally be applied unto a soul, or a church, in a state of imperfection, but built upon Christ the foundation; in this manner, "Let her but be firm and constant, like a wall, in her love to me, and I will not abandon the care of her; let but her exclude alf

other, and open to me alone, and she shall never want any thing necessary to her perfection; for I will richly adorn her, and make her like the house of God himself, which is lined with cedar." (k) Ver. 10.] And then this verse may be thus applied, (being her answer), "I am resolved to do what thou requirest," (to be stedfast and faithful), " and already perceive the reward of my infidelity," &c. For these words plainly relate to the foregoing, as I have expressed in the paraphrase; unto which I shall add nothing, for if that be admitted, there is no difficulty in them. It being known to every body that shalom, peace, signifies all manner of happiness in the Hebrew language; which is included also in our English word favour, whereby we here translate it. Forit signifies all the good things that may

be expected from the favour he bears to any person. (1) Ver. 11.) And being thus favoured by him, she now promises her diligence (in this and the next verse) to do him the best service, and to make the greatest improvements she could of the talents committed to her. For though Solomon (she here saith) let out his vineyard, which he had in Baal hamon, a place near Jerusalem, as Aben-Ezra tells us, (which is followed by most interpreters, few thinking it to be near Engaddi), where abundance of people had vineyards, and he a very large one; for it being let to several farmers, every one paid him a thousand pieces of silver, i. e. shekels, (as much as to say, it brought him in a vast revenue yearly; for a thousand is a sum of perfection, Psal. cxliv. 13. Micah, v. 2 and other places; and the number of farmers or tenants, though not expressed, some think to be ten), yet she takes up another resolution, which she expresses in the next verse.

(m) Ver. 12) Where she saith she will herself look after the vineyard committed to her trust, and not leave it to the care of others. Which seems to be the meaning of the first phrase in this verse, "My vineyard which I have is before me," i. e. under my eye (as we speak) and special care. Thus God's judgements are said to be before David, Psal. xviii. 22. that is, he took great care never to swerve from them.

It amounts also to the same sense, if we take this phrase to signify as much as " it is in my power," Gen. xlvii. 5. Jer. xl. 4. For then the meaning is, she kept it in her own hand, or occupation, and did not farm it out to others.

And then the last part of the verse signifies, that if Solomon made such a profit of his vineyard, as that before named, (besides two hundred shekels, which each of the farmers got over and above for their pains), though he did not dress it himself; what would be the increase that she was likely to make by her own care and diligence in the business. That is, it was incredible what fruit she would reap by her pains: according to that of the son of Syrach, Ecclus. xxiv. 31. &c. " I said, I will water my garden, and I will water abundantly my garden-bed; and, lo, my brook became a river, and my river became sea," &c.

This seems to me the most natural sense of these two difficult verses, which Almonazir suggested to my thoughts. And that Solomon, not any other person, is here intended, Maimonides himself agrees; who, in his Treatise of the Foundation of the Law, c. vii. hath these words: "Wheresoever you meet with the name of Solomon, in the book of Canticles, it is holy, as the rest of the names there are; save only in that place, A thousand are to thee, O Solomon," &c. Others also add that place, Cant. iii. 7. "Behold the bed which is Solomon's," &c. Where the Masters say it is a common name, as well as here.

These two verses are ingeniously applied by some to the far greater increase of knowledge and goodness in the church, than in the synagogue; that is, by Christianity, than by Judaism.

[n] Ver. 13.] This verse, according to the Hebrew points, is the voice of the bridegroom; who seems to commend the resolution she made in the foregoing verse. And he calling her "the inhabitant of the gardens," (which are the same with the vineyard before-mentioned), it signifies her perpetual care about their prosperity. In recompence of which, he bids her, before they finish this interview, to ask what she will of him, and it shall be done for her. Which, in short, is the sum of what the same Almonazir hath long ago conjectured to be the sense of this place.

[o] Ver. 14.] Unto which she returns her answer, in these words, and so shuts up this song. Which seems to me to conclude as it began, with a desire that the Messiah would come, and make good all those things that had been represented in these raptures.

The word berach, which we translate make baste, is twice translated by the LXX. δεικνέομαι, to go or run thorow, to the very end, Exod. xxvi. 28. xxxvi. 33. And no doubt denotes here most vehement and restless endeavours in a speedy course; like that of a roe-buck, or wild goat rather, whose agility, both in running and jumping, is celebrated by all authors, and said to be such as is scarce credible.

The young bart, (called here opber), is still more swift and nimble than the old; the exceeding great fear wherein it is, adding wing (as we speak) to its feet. Whence Xenophon saith, there is nothing comparable to their swiftness, when the old ones are absent, and they are pursued by dogs, τότε τάχου ὀνθενὶ εικὸς, &c.; then there is no speed like to that of such young harts, as his words are quoted by Bochartus.

Who well observes, (1. iii. c. xvii. part 1. de Animal.), that the sense of the last words, (upon the mountains, &c.), is to be made out by adding one word, in this manner, "Be thou like the young harts, running, (or when they run), upon the mountains of spices," i, e. the mountains where spices grow;

such as those mentioned, iv. 6. Such perhaps was Bether, ii. 17. (where we meet with these words before), and I have sometimes thought they should be so translated here, " the mountains of Besamin;" as there the mountains of Bether.

But what these mountains were, we are now ignorant, though this is certain, that the creatures here mentioned were bred in the highest mountains of the country; as Ælian testifies in the latter end of his fifth book: "The harts in Syria are bred in their highest mountains, Amanus, Libanus, and Carmel." For there they were safest and most secure from danger; there it was difficult to pursue them, especially when they climbed up the steepest places. And therefore the psalmist, and the prophet Habakkuk, when they would represent themselves as in a state of perfect security, say, God had "made their feet like hinds feet, and made them to walk upon their (bamoth), high places." Psal. xviii. 33. Hab. ii. plt. Which words allude to the inacessible mountains, which those creatures frequented, especially the females, that they might there secure their young ones. Besides, as there they could feed and bring forth their young most securely, so there was the sweetest feeding.

In short, Solomon here seems to long for the first coming of the Messiah, as St John doth for his last; who concludes his book of the Revelation, in the same manner as Solomon doth this; saying, "Come, Lord Jesus," Rev. xxii. 20.

There are those who fancy, that in the foregoing verse, the bridegroom asks her consent, for the perfecting their love in marriage; and desires her, in the audience of her companions, to lift up her voice and sing the nuptial hymn; which she now, say they, in this verse, professes herself to be ready to do, if he would but be present with her, and assist and direct her to do it aright. And then it is thus applied, and paraphrased by the fore-named Al

monazir:

"Thou commandest me, that I should, with morning and evening hymns and songs, celebrate thy omapotent wisdom and goodness, &c. Vouchsafe then speedily to adjoin the eternal force and flame of thy Holy Spirit unto my voice; that in spirit, and in truth, and sanctity of heart, I may sing thy praises; and not only with my mouth, and sound, but in my mind and heart especially, worthily worship thy incomprehensible Majesty."

Whence it is, that the church, being moved by a divine inspiration, saith thus in all her prayers:

"O Lord, open Thou our lips:
And our mouth shall shew forth thy praise.
O God, make speed to save us.
O Lord, make haste to help us."

Amen.