xxen' 'AQgoditas," the joy and delight of Venus," because of its beautiful colour; and smell also, I suppose, for in the 12th chapter of the same book, he quotes a passage out of Theophrastus, who, treating of sweet ointments made of flowers, mentions to ix Ta xghav, that of lilies, as well as that of roses. But notwithstanding all this, the lily being vulgarly celebrated only for its beautiful colour, I have taken notice of that alone in the paraphrase.

[b] Ver. 2. As the lily, &c.] They that believe in Chirst partaking of his excellencies, he here compares the church to a lily, (i. e. to himself), as much excelling all other people who were not believers, (for daughters signify people in the Hebrew language), as the lilies do thorns, which grow in desolate places. For the word we translate thorns, is wont to be joined together with those which signify nettles and brambles, Isa. xxxiv. 13. Hos. ix. 6.

[c] Ver. 3. As the apple-tree, &c.] To this the church here replies, and expresses her reciprocal affection, in such words as may be applied to signify his pre-eminence over all other gods, whom they were wont to worship under trees, as we read in Deut. xii. 2. 1 Kings, xiv. 23. Ia. lvii. 5. and many other places.

I sat down under, &c.] In the latter part of this verse, and in those that follow, she turns her speech to her companions and attendants, relating the satisfaction and joy she took in his love. [d] Ver. 4. He brought me, &c.] Which is set forth by a banquet, whereby (it is well known) the Hebrews were wont to represent the joys even of the other world. And what greater joy have we here, than to think of the stupendous love of God our Saviour towards us? which cannot but subdue our hearts to love him entirely. So I have paraphrased the latter part of the verse, (" his banner over me was love"), taking in two senses of which the words are capable. The most obvious is, that Love was the inscription on his banner; the other, that He conquers only by love; a banner displayed supposing an armed force marching under it. Delherrus, in his Electa, 1. iii. c. 9. hath not unfitly glossed upon the words, thus: "The banner of our Lord is his love, which he hath publicly declared to us, that he might draw us to himself; by which also, when we are come to him, he retains us with him, and strengthens us by the same, when we fight with our spiritual enemies. And that we may alway look upon it, and never quail, he carries it over us, that is, renders his love most familiar to us. He that knows not this banner, can be none of his soldiers; and he that deserts it is undone, unless he presently return to it. So that, as the Roman legions had their several names, (one of which was called the Pious, another the Faithful, another the Thundering, another the Victorious, &c.), in like manner the Christian band may be called amori legio, the legion of love.

[e] Ver. 5. Stay me with flagons, &c.] This verse is a description of one falling into a swoon, by the abundance of her love; in which case cordial spirits are wont to be called for, to revive such persons, and keep them from fainting quite away. Comfortable smells also are wont to be administered to the nose, which is the meaning of calling here for fragrant apples, oranges, citrons, &c. (as well as wine), which are all comprehended under the name of tappuach in the Hebrew; which is a word that in its very original imports an exhalation, or odour-breathing, from that which is so called. By all which the church is represented to be so marvellously affected with the love of Christ, as to be even oppressed under the weight of divine benefits, and at a perfect loss what to think of them; having little or nothing to return for such infinite obligations.

[f] Ver. 6. His left hand, &c.] This is a representation of the tenderest affection of an husband to his wife, when he sees her in danger to faint: and being applied to Christ and his church, sets forth his readiness to succour us, in all our needs, by the power of his Spirit. I go not about to divine what is distinctly meant by the left hand, and what by the right, (which I look upon as too great a curiosity in interpreters), but take them both to express one and the same thing. And the "hand of the Lord," signifying oft-times in scripture, the power of the Spirit, I have applied them to that. [g] Ver. 7. I charge you, &c.] It is dubious whether this verse be the voice of Christ, or of the church. I take it to be his, who is the good Shepherd, represented in this pastoral song. Which, suitable to its nature, is still full of rural similitudes, taken from the roes and hinds; which are most amiable creatures, (as hath been observed upon Prov. vi.), with which not only shepherds, but the greatest persons in the world, have delighted themselves. And that word, which we well translate I charge you, I take to be only a solemn form of earnest beseeching and intreaty, (which all persons are wont to make by those things that are dearest to them), not an adjuration, which is not lawful for any to make, but only by God. I have contented myself, therefore, with this simple paraphrase of that passage, and sought for no mystical interpretation, as the matter is, which, may be found in most interpreters, who, among other things, by roes and hinds understand the angelical powers; to which the Gabbalists apply these words, and would have them to signify as much as, "I adjure you by the tribunal of Justice, whence the wicked are punished."

[h] Ver. 8. He cometh leaping, &c.] To the same sort of creatures, and to young wild kids, he alludes in this verse. For they are numbered among those creatures, which are most nimble, in running, jumping, and leaping, even to the tops of mountains; as Bochartus hath largely shewn, demonstrating that what we translate "young hart," ver. 9. is the

young wild goat. I seek, therefore, for no mystery here neither; but take the words to be a description only of the Lord's alacrity and chearfulness to come down from the heavens, (which may be meant by mountains), to dwell among us, who dwell here below upon the earth. Yet I shall note, that they seem to be most ingenious, who hereby understand his passing by angels, (for so some translate the words, " skipping over the mountains"), and leaping, as it were, over their heads, to take upon him the nature of man. [i] Ver. 9. In like manner, it is a very ingenious conjecture, that his "standing behind the wall," in this verse, may be applied to his shewing himself in those days only in the law of Moses, (which was the wall of partition between the Jews and us), and his "looking through the window," or "in at the window," &c. to his shewing himself then in figures and prophecies, which they had of him, by which he was known but obscurely to them. But I have not meddled with this in the paraphrase.

[k] Ver. 10. 11. Lo, the winter is past, &c.] In these verses Solomon represents his voice speaking to them by the prophets, (though he himself was not come), and calling them to him, as if he was just appearing. For by the winter, and the rain, I understand, with Theodoret, τὸν πρὸ τῆς παρεσίας αὐτῆ xgóvos, "the time before his coming," when the Gentile world was buried in dismal darkness, and the Jews themselves saw things only through clouds ; and neither of them had much of the warmth of the divine law.

[1] Ver. 12. The flowers appear, &c.] And then here follows a description of the spring; which is set forth by three things, the "appearing of the flowers," which had lain as if they had been dead, the singing of birds," and the "voice of the turtle." Which, as Aristotle observes, (1. viii. Histor. Nat. c. 3.), disappears in winter, and comes forth again when the spring is a little advanced; and therefore is here very properly mentioned in the last place, among the notes of the spring. Which being the time of all others most welcome to shepherds, for the feeding of their flocks, and for all manner of pleasures, represents, as the same Theodoret conceives, τὸν μα τὰ τὸν παρεσίαν, “ the joyful time after our Saviour's coming." When a new world appeared, and there was a greater abundance of divine blessings, especially of the Spirit, poured forth; which the Chaldee paraphrast takes to be meant by the "voice of the turtle." Which is a kind of dove, in the form of which the Holy Ghost deseended at our Saviour's baptism. And then the singing of birds may be applied to the songs of the heavenly host at his birth. Others will have this turtle to have been the figure of John the Baptist : which is also pat enough; but I have only touched upon such things, and do not think fit here to enlarge upon them; but conclude this note with this observation, that Benjamin Tudelensis, in the con

clusion of his Itinerarium, expressly applies these words to the coming of the Messiah; saying, that "they cannot be gathered to their own land, till that time of the singing of birds come, and the voice of the turtle, and till they come who preach glad tidings, saying alway, The Lord be praised." R. Alschech also applies the voice of the turtle to Elias, glossing thus: "The voice of the turtle also, hath it not been heard in our land, by the means of the prophet? according to that which is said, Behold, I will send to you Elias the prophet," Mal. iv. 5.

[m] Ver. 13. "The fig-tree putteth forth, &c.] After the spring-time, here follows a description of the entrance of summer; of which the putting forth green figs, and the blowing of the vines, nay, the knotting of the grapes, were a sign. In the end of which the harvest coming, hereby is denoted, saith the same Father, (Theodoret), Tov pordoxáμcevov aiava, "the world which we expect hereafter;" unto which I have applied this verse. Where it may be observed, that fig-tree and vines are fitly joined, for they are wont to be planted together, Luke, xiii. 6. 7.

[n] Ver. 14. O my dove, that art in the clifts, &c.] Some of the Hebrew writers, whose sense the Chaldee Paraphrast expresses, refers this to the people of Israel flying from Pharaoh, like a dove before the hawk that is ready to seize her; but may be better referred to the church of Christ, in danger to be torn in pieces by her pagan persecutors, and by the Jews themselves, as it was in the beginning of our religion. Which forced Christians to hold their assemblies under ground, in obscure places, (where they sung hymns to our blessed Lord before the break of day), and made the church perfectly like a dove, who, being in fear of ravenous birds, flies into clefts of rocks, and to secret holes in steep places, to preserve herself. The church is so often compared by Christ to a dove in this book, that it is fit to give some account of it. And Bochartus, de Sacr. Animal. p. 11. l. i. c. 4. takes this to be the principal, if not the only reason of it; to signify her to be his only beloved, and that he alone also is most dear to her. in doves there is a wonderful love (observed by many authors) between those that are once paired; who never part, but keep faithful the one to the other. And so are a fit emblem of the church, whom the apostle saith he had espoused to Christ as a chaste virgin, 2 Cor. xi. 2.

For

Let me see thy countenance.] That word which we translate countenance, or aspect, inay be rendered shape or fashion, denoting all the comely proportions of the church, by her likeness to her Lord Christ. [o] Ver. 15. Take us the foxes.] Foxes abound in Judea, and are observed, by abundance of authors, to love grapes, and to make great devastations in vineyards. Insomuch that Aristophanes, in his Equities, compares soldiers to foxes, spoiling whole countries, as they do vineyards. Now, the prophet

Ezekiel comparing false prophets to foxes, xiii. 4. it hath led all interpreters (in a manner) to understand by foxes in this place, Heretics; who appeared very early in the church, and therefore are compared to young foxes, in regard of their known. craft and subtilty, windings and turnings, shifts and evasions, whereby the more simple sort especially, and such as were newly converted, (compared here to tender grapes, as the church itself is to a vine), were in danger to be undone, unless a timely care was taken to prevent it. And therefore this verse seems to be an answer to the church's prayers, flying to her Lord for refuge. Who seeing her danger not to be greater from tyranny, than from false teachers, calls upon his companions, that is, the apostles, bishops, and pastors of the church, to look after them, and to take them in their craftiness. And that whilst they were young, in the beginning, that is, their appearance in the world; because their "vain babblings were apt to increase to more ungodliness, and their words did eat as a gangrene," &c. 2 Tim. ii. 16. 17. Especially when the church was but newly planted, and those seducers applied themselves chiefly to such as had but newly received the faith, or to weak and unsettled people, who were easily caught by them, unless great care were taken to discover their frauds, and to confute their sophistry.

Which was the taking of these foxes, as Theodoret expounds it; and St Bernard also, who observes that he saith, Take to us the foxes; that is, sibi et sponse, to himself and to his spouse. As much as to say, If it be possible, let them be reconciled to the Catholic church, and brought back to the true faith. If that could not be, then other methods succeeded, and the apostles delivered up such dangerous deceivers unto Satan, which was a punishment that included in it bodily affliction, that they might learn not to blaspheme, 1 Tim. i. ult. [p] Ver. 16.] My beloved is mine, &c.] As the former verse was his answer to the church's prayers, so this is the church's acknowledgement to him for his care; together with a profession of such firm adherence to him, as suits with the name of a dove, which he had bestowed on her, ver. 14. He feedeth.] To feed, viz. his flock, is to have his abode among them. See vi. 2.

[9] Ver. 17.] Until the day break, &c.] All that she desires farther, is only his gracious presence with her, which she begs, in this verse, he would vouchsafe her upon the mountains, that is, those steep places mentioned before, ver. 14. (where the church was fain to worship him in great secret, because of the present danger); especially while any disputes and controversies remained about the Jewish ceremonies, which were a great disturbance to the church, as well as the afflictions and persecutions she endured, which are compared to the night and darkness, as the other to shadows. Turn, my beloved.] The word turn doth not suppose him absent, but only that he did not immediately

attend, or shew the regard he had to her prayers in distresses.

Like a roe.] See chap. viii. 5. ult. Mountains of Bether.] Bether is the same with Bethel, these two letters, r and , being easily and often changed, as Bochartus hath observed (in his Geograph. Sacra, Part 2. 1. i. c. 33.) in many instances. As for example, an island in the Persian gulph, is indifferently called Tyrus and Tylus; and Tavila in Spain is the same with Tabira; and Caralis in Sardinia, the same with Calaris, &c. In another work, indeed, of his, de Sacris Animal. he takes mountains of Bether for mountains full of clefts. Which would agree well with what went before, ver. 14. and might be handsomely applied to the state of the church, when there were many breaches and rents in it; but the other is plainer and more literal.

CHAP. III.

THE ARGUMENT.-Here begins the third of those interlocutory discourses, which compose this famous song; part of which only is contained in this chapter. In which the bride and her companions speak all but one verse, which seems to be spoken by the bridegroom. For whose coming she still longs, and is introduced full of solicitude about it. Which proved not in vain, but was gratified with so much satisfaction in the hope of it, that, as he takes care it should not be disturbed, so ali her companions rejoice exceedingly in it. For those are the two parts also of this chapter. In the first of which she testifies her earnest desire to find him, who filled her with joy, when she had got a sight of him, (in the four first verses); in the second, they that attended on her after he had renewed his former charge, (ver. 5.), are transported with joy, to behold the multitude of his followers, and the greatness of his royal glory. Which is the sense of the rest of the chapter.

r

SPOUSE.

Ver. 1. BY night on my bed I sought him whom my

soul loveth; I sought him, but I found him not.] Many have been my thoughts about him, who (by what the prophets have foretold of him) is become the beloved of my soul. But though I have sought him in the greatest retirements, and when my mind was most composed, and that one night after another, though with a diligent search I have sought him in all the holy books, yet I can find no more than predictions and shadows of him, which assure me he will come, but cannot bring me to the sight and clear knowledge of him. See Annot. [a]

Ver. 2. I will rise now, and go about the city; in the streets and in the broad ways I will seek him whom my soul loveth; I sought him, but I found him not.] Whereupon I resolved to leave these private studies, and to go abroad and consult with others; and there is no place which I have not frequented, where I thought

I might learn any thing of him. For I have fetched a compass round the whole city of Jerusalem, (which is the holy city, the joy of the whole earth); and there is not one street, not any place of public resort, but I have gone into it, and inquired after him, both in the lesser and greater assemblies; I inquired of all the holy men I could meet withal, bnt could meet with no more tidings of him, whom my soul longs to see, because I love him above all things. See Annot. [b]

Ver. 3. The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? But in the midst of these anxious thoughts there was some satisfaction presented to me, from some of those great ministers of God, who watch for the good of others, and employ themselves every where to direct his people; of whom I made the same inquiry, if they could tell me any thing of him, who had engaged my affections so much, that I could not often enough profess my love unto him. See Annot. [c]

Ver. 4. It was but a little that I passed from them, but I found him whom my soul loveth; I held him, and would not let him go, until I bad brought him into my mother's house, and into the chamber of her that conceived me.] For I received such illuminations from them, that I had not long left their company, before I saw this beloved of my soul, as if he had been actually present with me; which transported me with such joy, that I could not think of parting with such a sight, but took fast hold of him, to keep him with me, till I had shewn unto all that wait for him, what I had been so happy as to find myself. See Annot. [d]

BRIDEGROOM.

Ver. 5. I charge you, O ye daughters of Jerusalem, by the roes, and by the binds of the field, that ye stir not up, nor awake my love.] And here again I heard him graciously renew the charge he had given before (ii. 7.) to all my companions, saying, I conjure you by all that is dear to you, not to discompose, or give the least disturbance to this love; but let it enjoy its satisfaction, to the height of its desires. See Annot. [e]

COMPANIONS.

Ver. 6. Who is this that cometh out of the wilderness, like pillars of smoke perfumed with myrrh, and frankincense, with all powders of the merchant?]¶ And now, what is this that we see? Who is this goodly person, or rather this crowd of people, coming up out of desolate places in one body, to Mount Sion, and appear like pillars of smoke which arise from the altar of burnt-offering, and no less acceptable to God, than the sweet odours that ascend from the altar of incense in the holy place? See Annot. [f]

Ver. 7. Behold bis bed, which is Solomon's; threescore valiant men are about it, of the valiant of Israel.] Behold the love which the great King hath to her, having prepared all things for her reception into society with himself; of whose royal person and happiness Solomon himself, in all his glory, is but a figure.

Who is magnificently attended, indeed, and strongly guarded in his palace, by a number of valiant persons that encompass him night and day, in his bed. and in his throne; but are not comparable to the power, and force, and multitude of that heavenly host, which secure the church in her enjoyments, and take care of her continual safety. See Annot. [g] Ver. 8. They all hold swords, being expert in war: every man bath his sword upon bis thigh, because of fear in the night.] Who are all unanimously bent, and in a constant readiness, (like that guard of valiant men about Solomon, with their swords drawn in their hands), being not less skilful than able to succour and defend his people, from all the assaults of their invisible enemies, who seek to destroy them, by raising terrible persecutions against them. See Annot. [h]

Ver. 9. King Solomon made himself a chariot of the wood of Lebanon.] But all in vain; for, as king Solomon hath caused a chariot of the choicest cedar to be made for him, and for his royal spouse, to appear in publicly, when he makes his progress through the kingdom, so doth this far greater King ride on prosperously, (Psal. xlv. 4.), by the means of such instruments as he himself hath formed, and enlarges the body of his church by the preaching of his everlasting gospel. See Annot. [i]

Ver. 10. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.] Unto which the magnificence and riches of that chariot is not worthy to be compared, though the pillars of it being of silver, the back, the sides, and the seat being of cloth of gold, the curtains and covering of it being of the brightest purple, the carpet also under the feet being curiously wrought with the most lovely figures, by the daughters of Jerusalem, they make it very inviting to all spectators; for what is this to the wonderful love of God, and to the riches of his grace, in his great and precious promises, (far dearer to all good souls than thousands of gold and silver), which the gospel calls us not only to behold, but to enjoy? See Annot. [k]

Ver. 11. Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.] Make this, then, a festival-day, and let no domestic cares hinder you from bearing a part in the public joy; but as all the daughters of Jerusalem went out to behold the glory wherein king Solomon shone, when he appeared in state, with that royal crown, which his mother put upon his head, on his marriage-day, that day which completed all his joys, (Psal. xlv. 15.), so let all the people of God every where admire and extol the surpassing glory of that great King, who shall appear to be crowned with glory, honour, and joy, by God himself, on that happy day, when he shall publicly own his church, and give her the highest testimony of his endless love, Rev. xix. 6. 7. 12. See Annot. [1]

ANNOTATIONS.

[a] Ver. 1.] The beginning of this chapter might be connected with the foregoing, and applied to the state of the church under affliction, if the following words would suit with that exposition, which they do not, in my opinion; for he had desired to "hear her voice," ver. 14. of the second chapter, and now she cannot find him. Therefore I incline to think, that the very same thing is again represented in other words, (after the manner of the prophets, particularly of Isaiah, who over and over again, in several schemes of speech, foretels their restoration from the captivity of Babylon, and, under that shadow, their greater salvation by Christ), viz. the earnest desire of the church for the coming of Christ; which Solomon expresses by he passionate longings he found in himself to see the blessed day.

By night.] And so, by night may be understood that dark time which was before his appearing; when good men sought for him, and had many dreams and visions about him, but could meet only with the shadows and images of him, which signified him to come, but did not exhibit his very presence to them. Of which neither the temple, nor the sacrifices, nor the sacred books, could discover any thing clearly; but was represented here to Solomon in a vision he had of him, and of the church which was espoused to him, after he had sought a long time, and groped every where after him, in that dark night wherein they lived. So, as I said, the night may be expounded; for such a dismal condition were they in, just when he appeared, Matth. iv. 16. Luke, i. 79.

On

my bed.] This is expounded with strange variety by interpreters; some understanding hereby the bed of affliction, others the bed of ease and pleasure, others of weakness and infirmity, &c. But I have taken both bed and night, in the most simple sense, to signify the time and place for most composed thoughts; according to the meaning of Psal. iv. 4. [b] Ver. 2.] I will rise now,] To rise up, signifies

more active diligence than before had been used. Go about the city.] By the city may be understood Jerusalem, that is, the whole church of the Jews, whereof it was the head, and therefore the figure of the church of Christ in future times, Isa. Ixii. 5. 6. 7. Heb. xii. 22. In the streets, &c.] Schevakim, which we translate streets, are the lesser thorough-fares in the city, or the streets of lesser cities, as Rechoboth are the greater, wider streets, or rather the streets of the royal capital city; signifying here his search both in the lesser and greater assemblies of God's people.

[c] Ver. 3. The watchmen that go about, &c.] By watchmen I understand the prophets, and such like excellent persons who instructed the people, (Ezek. iii. 17. xxxiii. 6. 7.), of whom he asks if they VOL. III.

saw him whom he sought after. From which word I gather, that he speaks of such as were anciently called seers; of whom, he saith, he was found, that is, they shewed him something of the Messiah.

[d] Ver. 4.] For so it follows here in this verse, that not long after his discourse with them, he "found him whom his soul loved," i. e. came to the knowledge, or had a sight and enjoyment of him. In which vision (looking upon him as actually come) he endeavours to retain him, and to bring him into the temple, there to shew him to all the pious worshippers of the Divine Majesty. For that is literally the house of my mother, as cheder corathi, (the chamber of her that conceived me), I take to be the inward part of that house, or the most holy place.

[e] Ver. 5.] And here he expresses his affection to him (that is, to the church, whose passionate desires Solomon here represents in the foregoing verses) in the same words as he had done before in the foregoing chapter, ver. 7. where this verse is already explained.

[f] Ver. 6. Who is this, &c.] Here begins a new vision which he had of multitudes of people gathering unto Christ, like a cloud of smoke, which fills his companions with great admiration. For it is their voice which we read in this verse, where the word zoth may be translated either what or who; and by the wilderness may be understood the forlorn condition wherein men were before, not only in Gentilism, but even in the Jewish estate. Which made it more wonderful, that the church should come thus richly adorned, (expressed here by the perfumes of her garments), to be brought in state and pomp to the king's palace, there to be espoused to him. But all that gave up themselves to him, becoming thereby an holy people, were highly esteemed by him, and therefore there compared to the pillars of smoke (as I take it) that went up every day from the altar of burnt-offer. ing, at the temple before mentioned, and ascended in a straight line, like a firm pillar, that was not in the least moved from its uprightness, though the wind blew never so boisterously. So the Jews report in Pirke Avoth, c. 5. and in other books, where these are reckoned among the ten miracles which were seen in the temple, that "the greatest rain never put out the fire, and the most vehement winds never dispersed, or in the least bent the smoke," but it went stedfastly up to heaven. And how acceptable such persons were to Christ, is farther represented by the sweet perfumes which were burnt upon the altar of incense. For Solomon, 1 conceive, here alludes (in the last clause of the verse) to that composition which God ordered to be made of sweet spices for his own service at the tabernacle, which none might presume to imitate or make use of in other places, Exod. xxx. 34. 35. &c. [g] Ver. 7. Behold his bed, &c.] And here is far ther represented in the same vision, the happy con