[d] Ver. 4.] The tower to which the neck is here
compared, in all probability, is the same with that,
iv. 4. where it is called the tower of David, and here
the tower of ivory, because of its smoothness and
whiteness. And the phrase is varied perhaps to
express an increase of beauty; for ἐλεφάντινο τράχηλο
we meet withal in Anacreon, in a description of ex-
traordinary handsomeness.

In like manner, the eyes are here compared to pools;
for ὁμμάτων ὑγρότης, the shining moisture of the
eyes, is commended as very beautiful, by many au-
thors. Particularly by Plutarch, who commends
this in Pompey, and in Alexander; and by Philo-
stratus in his Epistles very frequently; "Thou seemest
to me, (saith he, Epist. γην καπηλίδι), to carry water
as it were from the fountain of thy eyes, καὶ διὰ τῶτο
εἶναι νυμφῶν μία, and therefore to be one of the nymphs.
Among pools, those fair ones at Heshbon were much
celebrated, which were in the very entrance of the
city, hard by the gate called Bath-rabbim, because
it opened towards the way that led to Rabbah, the
metropolis of the children of Ammon; which made
the more people pass in and out at it. For Heshbon,
we find in Numb. xxi. 24. 25. &c. was the princi-
pal city of Sihon, whose country bordered upon the
Ammonites; and it fell to the share of the Gadites,
who desired this country, because it abounded with
pasturage, and was excellently watered; there being
many rivulets and brooks in its neighbourhood, from
whence the pools of Heshbon were supplied. Which
were remarkable for their purity, and serenity, or
quietness, and therefore fitter to represent the com-
posed settled eyes of a modest virgin.

Whose gravity and majesty, I suppose, is also set forth
in the next words, by comparing her nose to the tower
which was in Lebanon; and appeared at a distance
among the trees, (especially on that side which looks
towards Damascus), as the nose in the face doth
among the locks of hair that fall upon the cheeks.

A large, but well-proportioned nose, was always ac-
counted a considerable part of beauty; and an indi-
cation, it was generally thought, of greatness of
mind, and height of spirit. Some add, that it is a
token of sagacity and prudence; and the nose being
the instrument of smelling, they apply it to the great
judgement and foresight of the doctors of the
church; who, they think, may be hereby intended.
For as the Chaldee paraphrast applies this whole
verse to the Sanhedrim, who governed the affairs of
that people, (who were as fuil of wisdom, saith he,
as a pool is of water), so Christians generally, by
eyes, understand the guides and governors of the
church. Who may the better be compared to the
pools of Hesbbon; because it was after the conquest
of Canaan, one of the cities of the Levites, (Josh.

xxi. 39.), whose office it was to instruct the people.
And such being called by the Jews Rabbim, and in
the singular number Rabbi, and Rabbuni, some have
fancied, that they are also denoted in the name of
"the gate of Bath-rabbim." For bath (daughter) sig-
nifies people, or inhabitants, who were taught by
those great men, (as Rabbim signifies), what was
law and judgement in the gates of their cities. Da-
mascus, also, being a great enemy to Israel, and no-
ted for idolatry, they suppose, the nose being turned
towards the watch-tower, looking that way, is an
emblem of the care that Christian doctors should
take, that their people be not seduced to idolatrous
worship. We do not read any where in scripture
of this tower; but that it was a watch-tower, the
word zopbe here intimates; which we translate look-
eth, but signifies twoking like a watchman.

[e] Ver. 5.] It appears from the very phrase, "Thine
head upon thee," that they mean the covering of the
head. And this being a description of her utmost
perfections, it denotes, I conceive, the crown or gar-
land which she wore, (as ready for her nuptials),
resembling the top of Carmel. Which was another
beautiful mountain in that country, whose head was
covered with great variety of flowers and trees.
Certain it is, that as it was a rich and fruitful, so a
very pleasant and lofty place, Isa. xxxv. 2. Jer. ii. 7.
and therefore fitly chosen to set forth the dignity and
majesty of the spouse.

But there is no necessity, it must be confessed, to in-
terpret this of the mountain Carmel; but the words
may be translated, " Thy head is like a pleasant
fruitful field." For so the word Carmel (from the
goodliness perhaps of that mountain) signifies in
many places, Isa. xvi. 10. xxxii. 15. Jer. xlviii. 33.
where joy and gladness is said to be taken, mi-carmel,
from Carmel, which we truly translate from the
plentiful (or pleasant) field. For there the prophet
speaks of Moab, in which country Carmel itself
was not. And this is an illustration of beauty in
other authors, who compare the head of a delicate
woman unto a fair meadow or field. As Philostra-
tus writes to his wife, ἡ δὲ η κεφαλή μειμὼν πολὺς ἄνθη
Φέρων, &c. " Thy head is a large meadow full of
flowers, which are never wanting in the summer,
and disappear not in the midst of winter." And in
the same manner Achilles Tatius, 1. i. saith of his
Clitophon and Leucippe, ἐπὶ τῶν προσώπων ὁ λειμῶν.
The next word dallath is never used any where for
hair, but should rather be translated the bair-lace,
that therewith the hair, and all the ornaments be-
longing to it, were tied up. This hair-lace is said
here to be of a purple colour, i. e. it was rich and
noble. For this was the royal colour, and there-
fore called here the "purple of the king," (as the
Vulgar Latin takes it, joining the latter part of the
verse with this), tied up in folds, hanging down
bke canals," that is, hanging loose upon the shoul-
ders, (as some expound it), it waved up and down,
imitating the frizzles and curls of the waters in
canals. Others refer the two last words of purple,

lying in canals, to receive a deeper tincture, by being double-dyed. Vid. Menoch de Repub. Hebr. 1. i. c. x. n. 6.

But the LXX. make the last words a distinct sentence, as we do, in this manner: "The king is tied or bound in his walks." That is, when he walks in his palace-royal, and beholds her beauty, he stands still, and cannot take his eyes off from her, being captivated with it, and tied as fast to her as the hair of her head is to the lace that binds it.

The former part of this verse is applied by the Chaldee Paraphrast to the "king, (the head of the péople), who shall be just like Elias, who was zealous for the Lord of hosts, and slew the false prophets upon Mount Carmel;" and the latter part of it to the "poor, who shall be clothed by him in purple, as Daniel was in Babylon, and Mordecai in Shushan "

[f] Ver. 6.] This verse may be either taken for a commendation of love, which had thus adorned her, and raised her to this pitch of happiness; or of her who is called love in the abstract, to express more vehemently how lovely she was, and what pleasure they took in beholding her beauty.

The first word, fair, may relateto the rare composition of the whole body; and the next word, pleasant, or sweet, or comely, (as some translate it), to her graceful motion, gesture, and sweet conversation. And the sense, in short, is this: "O how desirable do the pleasures which thou impartest make thee!"

Theodoret's note here is very pious, that we become thus beautiful and lovely, (though deformed before), by delighting in charity, and making doing good our highest pleasure.

[g] Ver. 7.] This verse is a reflection upon the whole foregoing description, as appears by the first word, zoth, this; as if they had said, " To all this thy stature is proportionable." Which is compared to the palm-tree, because it shoots up straight as well as high, and therefore sets forth that part of loveliness which consists in tallness. Which was always thought a great addition to beauty, and was one reason why women wore ornaments upon the very top of their heads, as well as high shoes, to make them appear the taller. The noblest palmtrees of all other were in Judea, (especially about Jericho), as Pliny writes, 1. xlii. c. 4. From whence it was, that in future times it became an emblem of that country, as we find in that medal of the emperor Titus, with a captive woman sitting under a palm-tree, and the inscription of Judæa capta.

Our learned countryman, Sir Thomas Brown, (in his Miscellan. Tracts, p. 78.), hath ingeniously observed, that they speak emphatically when they say they will "go up to take hold of the boughs" of this tree. For it must be ascended before one can come at the boughs, which it bears only at the top and upper parts. But the trunk or body of it is naturally contrived, densis, gradatisque corticum pollicibus, ut orbibus, (as Pliny speaks,) with rings in the bark, VOL. III.

orderly disposed like steps, whereby it may be very easily climbed.

And the clusters to which the breasts are here compared, some think are nothing but the fruit of this tree, viz. dates; for it is not expressed in the Hebrew what clusters these were, the word grapes being added by our translators of the Bible. Who supposed, as others do, that vines ran up the palm-tree in those countries, which agrees well with what follows in the next verse, where the "clusters of the vine" are mentioned, as a fit emblem of her breasts. Which were described before, ver. 4. but now mentioned again, to shew that they looked not merely at the beauty, but the usefulness of that which is meant thereby. And Theodoret makes this pious observation upon it: That "though the church be described as sublime, and reaching up to heaven, (as his words are), yet she accommodates herself to the weakest and lowest souls; stretching out the breasts of her doctrine to all that need it. For the bunches of the palm-tree," saith he, " hang down very low." Which must be understood, not of their hanging down near the earth, but below the bough, which are all at the top, and very high. For which reason Menochius (1. vii. de Repub. Hebr. c. viii. n. x.) thinks it not to be true, which Aben-Ezra here notes, that the vines in Palestine were joined unto palm-trees, because the palm-tree hath not boughs fit to support the branches of the vine.

[h] Ver. 8.] I take this verse to be still the voice of the same persons, though in the singular number, (as appears from the mention of the beloved, ver. 9. which shows it is not he that speaks here, but some other person.) For one spake in the name of the rest, (as Daniel did in the name of his other three brethren, Dan. ii. 30. 36.); or the whole choir is considered but as one person, who desired to have fellowship and communion with the church in her benefits. Of which having tasted, they say, "Now also thy breasts shall be as clusters of the vine;" that is, now we shall enjoy those delicious pleasures before mentioned, ver. 6.

That which we translate nose, in the last clause of the verse, the Vulgar translate countenance, (or mouth rather), agreeable enough to the Hebrew, and most agreeable to the rest of the words. For that which is smelt, is the breath coming out of the mouth, compared to the fragrancy of citrons, oranges, peaches, or other sorts of tappuach, which is a name (I observe above, ii. 5.) common to all such fruits, as well as those we peculiarly call apples; and indeed signifies any fruit that hath a fragrant odour breathing from it. And this may be thus mystically expounded: " And now shall we delight to hang upon the breasts of the church, and the breath or spirits of the apostles; sweeter than grapes, or the smell of any other fruit."

[i] Ver. 9.] Which is farther explained in this verse. Where the "roof of the mouth," i. e. the words which come from thence, is compared to the most excellent wine, which was so choice, that it was fit only to be presented to him, to whose love they owed all they had, (or so delicious, as our trans'ation hath it, that it went down glibly), and so generous, that it put spirits into those that were quite spent with age, nay, raised those who were in a manner dead. So this character of the best wine runs word for word in the Hebrew: "It goeth straight to my beloved, and causeth to speak the lips of old people, or of those that sleep," that is, are dead. For this word jeschenim, our translators thought may either signify old men, or men asleep; though exact grammarians will not allow it, but make a great difference between jeschenim and joschanim. The first of which, (which is the word here), they say, never signifies old men, but only sleepers.

But if we wave this nice distinction, the words may also be thus translated; "which makes men speak with the lips of the ancient," i. e. sentences, or most excellent sayings. I omit other glosses, which may be found every where.

[k] Ver. 10.] Here now the spouse, after long silence, puts an end to the encomium, modestly acknowledging there was nothing in her that could deserve it, but only as she was his, who could not be praised enough.

The words in effect we have met withal twice before, ii. 16. vi. 3. For the meaning of the latter part, "his desire is towards me," is no more than this, (as Mr Mede hath observed upon Dan. xi. 37.), "He is my husband." Only there seems to me to be an allusion here to Psal. xlv. II. "(The king shall greatly desire thy beauty," &c.) unto which Solomon, as I take it, hath a respect all along in this poem.

[1] Ver. 11.] And now she turns herself from them to him, (beginning a new part of this song), and being augmented with those new companions who had joined themselves unto her, she desires him (without whom nothing could be effected) to go along with her into the fields and villages, that is, to those places which were not yet become his garden, of which they had been speaking hitherto. Or they were but preparing for it, by the culture he had begun to bestow upon them; which from the following verse seems to be the meaning.

Cepharim, villages, are opposed in scripture to cities, 1 Sam. vi. 18. and signifies small towns and hamlets, as we speak, 1 Chron. xxvii. 25. Neh. vi. 2. And the word nalinah, let us lodge, signifies to tarry, and to make one's dwelling or abode in a place, Psal. xci. 1. and may be applied to the set. tling of the gospel in those regions where it was but newly planted. So Theodoret glosses: "Let us now take care of the meanest and most abject souls that have lain long neglected, which are tropically called the fields and villages." Most apply to the Gentile world, in this manner: "We have stayed long enough in the city of Jerusalem, and in Judea; let us go now to the heathen," &c. I pass by other applications, which may be found in inter

!

preters, and only add this note of my own, That the gospel was first preached in cities mostly, and from thence spread itself in time into the neighbouring villages; in which idolatry lasted so much longer than in cities, that they gave the name of paganism to it.

[m] Ver. 12.] This verse supposes those fields (ver. 11.) not to have been quite uncultivated, but that there were vineyards (that is, churches, in the mystical sense) planted in them. And her desire is, that he would accompany her in visiting them early, that is, very diligently, as the word signifies in many places. Thus, in Ecclus. xxxix. 5. it is said of a just man, that he will give his heart "to resort early to the Lord that made him." Which is suitable to what the psalmist saith, Psal. v. 1. and Jeremiah, xxi. 12. xxv. 2. 3. Thus Theodoret here expounds it, "It behoveth us to make us all fitting diligence in visiting those that have already received the preaching; whether they bring forth more than leaves, and especially whether any beginning of charity appear among them." For so he expounds, "If the pome. granates bud forth." And this, saith he, is the greatest expression of love to him, which he makes the meaning of the last words, "There will I give thee my loves." For what care we bestow upon them, he accounts as done to himself, according to his own words, " In as much as ye have done it to one of the least of these, ye have done it

unto me."

The vines may signify the lesser sort of people, and the pomegranates the greater.

[n] Ver. 13.) The word dudaim is found only here, and in Gen. xxx. 14. Where we read, how Jacob's wives contended for them, as a most precious, that is, a rare and delicious fruit. For none can imagine they strove about that now called by us mandrakes, which have a stinking smell, and very offensive; or about any ordinary flower, such as violets or jasemin, (by which some expound this word), which they might have sent out their maids to gather easily any where. Ludolphus, therefore, in his late Ethiopic History, (1. i. c. ix. n. 23.), hath happily conjectured, that it signifies the fruit which the Arabians call mauz or muza, (called by some the Indian Fig), which in the Abyssine country is as big as a cucumber, and of the same form and shape, fifty of which grow upon one and the same stalk, and are of a very sweet taste and smell; from which cognation (as he calls it) of a great many upon the same stalk, he thinks it took the name of judaim. Which some derive from dod, either as it signifies love, or a breast, with which they fancy this fruit to have had some resemblance.

So the sense of this verse is, that they found more there than they expected; or, that by her care the most excellent fruit was produced from people of the best rank, (who may be understood by this most rare sort of fruit), and that every where, so, that they needed not to be at the trouble to go far to gather it. For at their very gates there were me. gadim, all precious spices, (mentioned before, iv 13. v. 1.), and those both new and old, (a phrase for plenty and variety), which, as a faithful steward, she saith she had laid up for him, with the same care that we do the most precious treaSo the word zephanti (I have laid up) is used, Psal. xvii. 13. CXIX. 11.

sure.

At the gates,] may also signify as much as just ready to be gathered, or to be brought home.

Some apply new and old to the knowledge of the Old and New Testament, by which idolatry was vanquished, and true religion planted in the world; and they think our Lord himself alludes to this place in those words, Matth. xiii. 52. which he speaks of a wise scribe, that "bringeth forth out of his treasures things both new and old." Others apply new and old unto those virtues that flow only from faith, hope, and charity, and those that are planted in us by nature. But I think it may most aptly be accommodated to the spiritual gifts which were newly bestowed upon the church by the Holy Ghost, after our Lord went to heaven, and the temporal blessings which they enjoyed before; which are now all reserved for him, to be employed in his service. And so these words seem to me to have respect unto the 119th psalm, ver. 3. where it is said, "In the day of his power, they should be a people of free-will offerings." For when men give up themselves to God sincerely, they readily devote all they have to his uses, when he hath occasion for it. And thus the first Christians at Jerusalem did, who brought all their goods unto his treasury, and other nations afterwards made plentiful oblations, as need required, thereby fulfilling another prophecy, Psal. lxxii. 10. 15. Unto which magadim may have respect, for such precious things as silver and gold, as well as the excellent fruits of trees, are called by this name; as may be seen, Deut. xxxiii. 13. 14. 15. 16.

CHAP. VIII.

THE ARGUMENT. - The first four verses belong to the end of the foregoing chapter, wherein the spouse continuing her ardent desire to see his kingdom enlarged, he agrees to it. And then begins (ver. 5.) the ninth and last part of this song, in which all the persons speak in their turns. Her friends admiring her new advancement, and the spouse declaring the mighty power of love whereby she had attained it, and hoped to keep it, and was made desirous to propagate it unto those that wanted ir, ver. 6. 7. 8. Which the bridegroom favours, ver. 9.; and they all promising greater industry in his service, he testifies his acceptance of it, and she her longing to see all this accomplished, ver. 10. 11. &c.

Ver. 1.

SPOUSE.

0 THAT thou wert as my brother, that sucked she breasts of my mother! when I You'd find thee witheat, I would kiss thee; yea, I should

3

not be despised.] And now, having finished this blessed work, I hope to enjoy more intimate fellowship with thee. I cannot but wish, at least, to be so happy as to have thy gracious presence always with me; and by familiar acquaintance and conversation, to be so united with thee, that I may not be ashamed openly to own my love, but lock upon it as an honour to make a public profession of my relation to thee. See Annot. [a]

Ver. 2. I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine, of the juice of my pomegranate) Whereby I would carry the knowledge of thee from place to place, till I had introduced thee into the acquaintance of my nearest kindred, which would enlarge my knowledge, and make new discoveries to me, and cause no less joy unto thee, and unto all the world, to see them give entertainment to thee. See Annot. [b]

Ver. 3. His left hand should be under my bead, and bis right band should embrace me.] And thanks be to his goodness, I feel him communicating the power of his Spirit to me, which is the greatest token of his love, and then works most strongly in our hearts when he sees them fullest of love to him. See Annot. [c]

BRIDEGROOм.

Ver. 4. 1 charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love until he please.] Who, with his wonted care, or rather with a more earnest concern than ever, repeats his charge to my companions, saying, I conjure you to take heed, lest you discompose or give the least disturbance to this love; but let it enjoy its satisfaction to the height of its desires. See Annot. [d]

DAUGHTERS OF JERUSALEM.

Ver. 5. (Who is this that cometh up from the wilderness, leaning upon her beloved?) I raised thee up under the apple-tree: there thy mother brought thee forth, there she brought thee forth that bare thee] And who can chuse but admire at the power of love! which hath advanced her to such a degree of greatness, that it astonisheth those that behold it, and makes them say, Who is this, that out of a low condition is raised to such familiarity with her beloved, that she leans upon his arm, being made one with him, and enjoying all manner of happiness in his love? Which I have excited towards me, saith she, by the pains I took in thy service when I laboured in the countryplantations, (vii. 11. 12.), such pains as thy mother felt when she travailed with thee, and brought thee forth out of her womb. See Annot. [e]

SPOUSE.

Ver. 6. Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death, jealousy is cruel as the grave; the coals thereof are coals of fire, which hath a most vehement flame.] ¶ Place me, therefore, hereafter so near unto thy heart, that I may never slip out of thy mind, but constantly receive fresh marks and tokens of thy love and favour: deny not this suit, which proceeds from most fervent love, which can no more be resisted than death, and is as inexorable as the grave, especially when it flames to the degree of jealousy, and is afraid of losing what ît loves; then it incessantly torments the soul; if it be not satisfied, it wounds incurably; it burns and rages with such a violent and unextinguishable heat, as I feel in my breast, now that it is mightily moved by the Lord. See Annot. [f]

Ver. 7. Many waters cannot quench love, neither can the floods drown it: If a man would give all the substance of bis house for love, it would utterly be contemned.] Though fire may be quenched, yet love cannot, no, not by the greatest difficulties, nay, troubles and sufferings; which, though they come pouring in continually, are so far from being able to suppress it, that they cannot abate it, no, nor translate it to any * other from the person it loves; for as it is inestimable in itself, so it cannot be purchased by money, nor will they whom it possesses part with it for the greatest estate that they might enjoy without it, but perfectly scorn and reject such proffers. See Annot. [g]

Ver. 8. We have a little sister, and she bath no breasts: what shall we do for our sister in the day when she shall be spoken for?] ↑ And as for those that want it, or in whom it is but just kindled, it makes us very solicitous what we shall do for them; particularly for one that is as dear to us as a sister, but of a small growth in this most desirable quality, and therefore not capable of that happiness which we enjoy: what shall we do for her, when it shall be said, The time is come that she should be disposed of in marriage, and yet it shall be said withal, that she is not fit for it? See Annot. [h]

Ver. 9. If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar. We will not despair of her, nor cast her off, but be both patient with her, and do our utmost to make her such as we desire; let her but be faithful and constant, and we will do for her as we do for a wall that is low, which we pull not down, but build up higher, and adorn also with fair and goodly turrets; or as we do with the door of a noble house, which if it be too weak or too mean, we spare no cost to mend it, but inclose in a case of cedar. See Annot. [i]

LITTLE SISTER.

Ver. 10. I am a wall, and my breasts like towers : then was I in his eyes as one that found favour.] And our labour, I foresee, will not be lost, for I hear her say, I am such a wall, and my breasts rise and grow big like such turrets; I am no longer of a low and despicable stature, nor unmeet for his love, but from this time forth I shall be acceptable unto him, and find such favour with him, as to enjoy all the happiness which he imparts to those that are most dear unto him. See Annot. [k]

Ver. 11. Solomon bad a vineyard at Baal-bamon: be let out the vineyard unto keepers: every one for the fruit thereof was to bring a thousand pieces of silver.] Which I will endeavour to answer by my best diligence in his service, and from thence still promise

myself a greater increase of happiness; for though great persons let out their lands to others, as king Solomon doth the vineyard he hath in Baal-hamon unto several tenants, from every one of which he receives a vast revenue, besides the gain which they have to theraselves as a reward of their labour, (ver. 12.) See Annot. [1]

Ver. 12. My vineyard which is mim, is before me : thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.] Yet I will not commit the vineyard which I am entrusted withal to the care and management of other persons, but cultivate it myself with my utmost industry; my own eye shall be ever upon it, and I will let nothing be wanting for its improvement; and therefore, if he receive so much profit, beside the benefit that accrues to others, what fruit may I not expect from a far better soil than his, and from far greater pains and providence than I will use about it. See Annot. [m]

BRIDEGROOм.

Ver. 13. Thou that dwellest in the gardens, the companions bearken to thy voice: cause me to bear it.] Which coming to the ears of her beloved, He said to her, in the presence of all that waited on her, Thou hast taken up a worthy resolution, nothing can be more acceptable to me than that thou fix thy habitation in thy vineyard; nor canst thou possibly be better employed, to thy own as well as my content, than about the gardens (vi. 2.) committed to thy charge; and therefore ask what thou wilt of me, and I tell thee before all thy companions, who are witnesses of what I say, I will do it for thee. See Anct. [n]

SPOUSE.

Ver. 14. Make baste, my beloved, and be thou like to a roe, or to a young bart, upon the mountains of spices.] I have nothing to desire but this, that thou, who art my only beloved, wouldst come and accomplish all these things; make all the speed that is possible to come and save us, and perfect thy loving-kindness to us, such speed as the swiftest creatures make to save themselves from danger; let nothing hinder this, but by thy love, which makes all things sweet and easy, overcome the greatest difficulties in thy way to us, See Annot. [o]

ΑΝΝΟΤATIONS.

[a] Ver. 1.] This verse, at first sight, looks like a repetition of the same desire wherewith he began this book, that they might be so happy as to see the Messiah appear, though it were but in his infancy, which would transport them with joy, &c. And thus the Chaldee Paraphrast interprets it, of the time when the Messiah shall be revealed to the congregation of Israel.

But if we consider what follows, it will be more reasonable to connect it with what went before; and to take it for a most ardent expression of love to the person before spoken of, with a desire to have more intimate familiarity with him, such as a sister hath with a brother, when he is a sucking child; whom, if she met in the street, she would not be