[b] Ver. 2.] Here now begins a new scene or part of this pastoral song, wherein Solomon represents himself as having lost that clear sight of the Messiah which he had in the foregoing vision, chap. iii. 4. (for they could not always keep up their minds to such a pitch of contemplation.) But falling into a trance, thought he heard his voice (though he saw not the person) speaking to his spouse. Whom Solomon conceives to be in the same condition wherein he then was himself, and to hear those words spoken, ver. 1. between sleeping and waking. So the first words of this verse signi fies, "I sleep, but my heart waketh;" the same with those of Balaam, Num. xxiv. 4. "falling (asleep), but having my eyes open." In which condition the Greeks describe their Saturn, of whom they say, κομώμενο ἔβλεπε καὶ ἐΓρηγορῶς εκοιμάτο, 4 sleeping he saw, and waking he slept."

She having, therefore, but an imperfect sense of his kindness to her, and presence with her, he awakens her to attend more lively to his love, which he was desirous more fully to discover, and there.. fore calls upon her by more names of endeariment than ever. For here are four put together, the following rising still higher than the foregoing. And he represents (after the manner of lovers) what he had suffered to gain her affection; which seems to me to be the meaning of the last words, "My head is filled with dew, and my locks with the drops of the night." Wherein he is represented as a beautiful Nazarite, having bushy hair, and many locks, (as Sampson had), who having travelled all night to see her, was thereby very wet. For there were two sorts of dews; the morning-dew, which was soon gone, Hos. vi. xiii. 3. and that dew which fell in the night, and lay long, and wet those who were in it very much. Whereby it signified in scripture, hardships and great afflictions, Dan. iv, 25.

There are those, indeed, who by dew understand the evangelical doctrine, by which innumerable souls were begotten unto Christ, as David prophesied, Psal. cx. 3. But this is not agreeable to what follows; and their reason for this exposition is not true, that dew is always taken in a good sense, for I have shewn the contrary; and the dropping of the prophets (a metaphor taken from dew) is their prophesying against a place, and threatening judgements to come upon it, Ezek. xxi. 2, Amos, vi. 16.; which makes me think that Solomon here rather alludes to the last verse of the 10th psalm, (if he had that psalm in his eye), which predicts the troubles and afflictions of the Messiah, "by drinking of the brook in the way."

If this exposition of this difficult verse be not allowed, it may be supposed that the Messiah is here represented as coming in the person and condition of a poor man to beg entertainment, and having not any where to lay his head, (as our Lord speaks), was thereby exposed to the cold air, &c. Which will make this a commendation of charity

to the church, shewing also the danger of neglecting it.

[c] Ver. 3.] And then this verse agrees perfectly with what we read in the parable, Luke, xi. 7. Where the goodman of the house was unwilling to be troubled, even by his friend that came to beg his assistance, when he was going to compose himself to rest. But I take it to be a description of the dulness which is sometimes apt to creep upon the most excellent minds; who in some tempers are so listless as not to be much affected with the best motions that are made to them. Of which infirmity Solomon, having had many examples in the history of his own nation, might well conceive the spouse herself to be backward to entertain the grace which was offered to her,

There are no difficulties in the words; which signify plainly, that she, having composed herself to rest, and being half asleep, was unwilling to be disturbed. For going into bed, she had put off her clothes and washed her feet, as the manner was, that no filth, which they had contracted in the day-time, (they wearing sandals only, not shoes as we do), might foul the sheets; and it would have been a trouble to do all this over again, which is the meaning of the last words, How shall I defile them?" i. c. I cannot easily persuade myself to it.

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shall only therefore set down the pious note of Theodoret upon these words: "Let us learn from hence what mischief, sloth, and laziness doth, and in what troubles and pains it engages us. For the spouse here excusing herself, and not being willing presently to rise to the bridegroom, is compelled, a little while after, not only to rise and run down to the door, but to run through the city, and wander about the streets, and fall among the watchmen, and by them to be wounded; and after all could scarce find her beloved; to whom if she had presently hearkened, and obeyed his heavenly call, she had avoided all these inconveniencies."

There are those, not only among us, but also in the Romish church, who apply all this laziness to the state of the church after the time of the great Constantine. For which I see no warrant, but think we may rather apply it to those churches, who, presently after our Saviour's departure to heaven, left their first love, and grew cold, as we read in the second and third chapters of the Revelation. For it seems probable, by the sixth chapter of the book, in the beginning of it, that here he speaks of particular societies, not of the whole body of the

church.

[d] Ver. 4.] Yet such is the infinite goodness of the divine nature, he immediately represents the Messiah as not provoked by this neglect wholly to cast off his spouse, but rather stretching forth his hand to awaken her out of this security. For so it follows, "He put in his haud by the hole," i. e. at the window or casement, as if he would draw her out of her bed; or as it may be interpreted, in a

threatening manner, to punish her for her sloth. For so putting forth the hand signifies, to do some execution, 1 Sam. xxvi. 9. 11. 23. Which agrees with what follows, that presently she was mightily moved thereby, and more than awaken ed, being full of solicitude, and fear, and grief, and trouble. Which shows, indeed, that she did not intend to deny, but only to delay him; and yet he took this so ill, as to put her in great fear of some danger from it, (as our Saviour doth in his letters to the churches, Rev. ii. 5. 16. 22. 23. &c.) For the word bowels signifies the affections and passions, and the Hebrew word bamu, which we translate was moved, significs made a noise, or was tumultuous, and therefore denotes the passion of trouble and grief, and of fear also, nay, of great fear and perplexity. For so St Hierom here renders it," My belly trembled," as he doth in Ezek. vii. 16. where it is applied to doves, (to whom the spouse was here compared, ver. 2.), and we translate it mourning, but it should rather be, trembling like doves. For that is their nature, Hos. xi. 11. all authors observing them to be exceeding timorous; and therefore so it may be translated here, "I was so full of trouble, that I quivered like a dove." Others, by "putting forth the hand," understand the touches he gives by his Holy Spirit; which doth not contradict what I have said, threatenings being employed by him for that purpose.

[e] Ver. 5.] And having had this glance of him, (whose voice only she heard before, ver. 2.), she starts up immediately, and endeavours to correct her error. And is here represented as making such haste to open the door, that she broke the vessel of myrrh, which she snatched up when she rose, intending therewith to anoint and refresh his head, which was wet with dew. Or rather, her hands shaked in that panic fear wherein she was, and so she spilt some of the myrrh, and it ran about her fingers. By which is denoted the great speed she made to shake off her sloth, now she saw her danger, and the fear that came upon her, lest she should lose her beloved, to whom she now resolved to express the greatest affection imaginable. For it was not barely myrrh, (which was one of the most excellent spices, John, xix. 39.), but the most precious myrrh, which she took up to carry to him. So mur ober signifies, which we well translate sweet-smelling myrrh, but word for word is current myrrh. Either in that sense wherein money is called current, Gen. xxiii. 16. as some fancy, or as Rasi thinks, because the spirit, that is, the odour of it, diffused itself round about the place where it was, that is, was exceeding fragrant; or, as Bochart will have it, was that which wept, (as they speak), and dropt from the tree of itself, which as it was the most unctuous, so was the richest and best for all manner of uses. See his Phaleg, 1. ii. c. 22. And besides this, Theophrastus observes, that out of myrrh, being beaten, there flowed an oil, called Tex, which was very precious; as I find

in Athenæus, 1. xv. c. 11. And accordingly the Chaldee and Aquila translate ober in this place, choice myrrh; Symmachus palésar, the prime, from whom the Vulgar, the most approved myrrh. [f] Ver. 6.] But notwithstanding her repentance, she was thus far punished for her sloth, that her beloved absented himself from her for a time, and she could not hear the least tidings from him, or notice of him. Which cast her into such an excess of grief and fear, that she swooned away, and was like a dead body, (so that phrase, "my soul went forth," signifies to die, Gen. xxxv. 18. xlii. 28. and other places.) And recovering herself again, was extremely troubled by the reflections she made upon his kindness, and her insensibleness of it. For which she asked his pardon, and sought his favour, but could receive no tokens of it.

[g] Ver. 7.] I take watchmen here in a good sense, as before, (iii. 3.), unto which I refer the reader. And only observe, that to find a person, significs sometimes in scripture-phrase, as much as to fall upon him, as we speak, and that on a sudden, Judges, i. 5. Psal. xxi. 8. cxix. 143. Isa. x. 10. And so I have expounded it here, and referred the smiting and wouncing her, to the reproaches they cast upon her. For there is a smiting with the tongue, as well as with the hand, and that not only by enemies unjustly, Jer. xviii. 18. but by friends, out of love and charity, Psal. cxli. 5. For there is not a greater kindness, than sometimes even to upbraid us with our faults. Which is farther expressed by "taking away her veil" from her; as much as to say, exposing her to shame, a veil being thrown over women's faces for modesty-sake, as well as in token of subjection, Gen. xx. 16. And so St Hierom, in his epistle to Læta, takes this veil, or pallium, as he calls it, to be pudicitiæ signum, a sign of chastity; and therefore to take it away, was to represent her as an impudent whorish woman. Greg. Nyssen adds, that it was weißhy ruμpixò, (Hom. xi. upon this book), the nuptial veil, which, together with the face, covered the whole body; and therefore, to be disrobed of it was the greater reproach, because it was to disown her to be his spouse, as she professed herself.

[h] Ver. 8.] This verse is very plain, expressing the admirable temper of a true penitent, who leaves nothing unattempted to recover the favour of her Lord, (for, finding no comfort from the watchmen, she implores the help of all good people), and yet doth not complain of what she suffered, nor of the hardness of those who should have helped to restore her, and not dealt so severely with her, (according to that of the apostle, Gal. vi. 1.); but only bewails the loss of his presence, and represents that, notwithstanding, she had not lost her love to him, but rather that it was so great, she could not live without him.

It must be confessed, that there is no necessity of reading those words which we translate, “that ye tell

him," by an interrogation, What will you tell him ? as the Hebrew seem to import, (for the particle mah doth not always denote that); but it adds much to the life of the speech, and represents her passion to the height, if we so translate it, as I have taken it in the paraphrase.

[i] Ver. 9.] In this verse the daughters of Jerusalem reply to her, and being touched with a pitiful concern for her, (whose admirable beauty discovered itself to them in this wretched condition wherein they saw her), they desire to have a character of her beloved, that they might be the better able to know him if they met him, and be the more excited to help her to seek for him when they understood his deserts.

[k] Ver. 10.] In this part of the character which now follows of him, Solomon seems to me to have had his eye upon the person of his father David, 1 Sam. xvi. 12. whose very aspect promised much, and shewed that he was born to rule. And whether we translate the first words, "white and ruddy," as in our Bible, or as Bechartus, white and shining, or glistering, (making adom not to signify ruber, but rutilus, and the whole to be as much as summè candidus, exceeding fair, and of a pure complexion), it matters not. For it only signifies, in my opinion, the majestic beauty of his aspect, which David himself had also described in those famous words, Psal. xlv. 2. "Thou art fairer than the children of men."

And then, in the latter part of this verse, he hath respect, as I take it, both to what they sang of his father David, after he came from his victory over Goliath, 1 Sam. xviii. 7. and to what David himself sang of this great prince in that 45th psalm, 3. 4. &c. and more largely, Psal. cx. 2. 3. 5. 6. which all relate to the conquest of the world unto him; and is signified in his expression of his being "chief (or lifting up the standard) over ten thousand," that is, over great multitudes or armies, Psal. iii. 6. The LXX. translate it, chosen out of ten chosen; unto which I have had respect also in the paraphrase. As for mystical significations, some think by "white and ruddy" is meant his divine and human nature, others only his humanity, &c. (as may be found in interpreters), but I have not dared to meddle with them. And shall but just mention the fancy of the Cabbalists, who understand hereby the effects he works in us. For sometimes he dispenseth himself in mercy and kindness, and then, say they, he is white; sometimes in the zeal of justice, and with anger, and then he is red.

Ver. 11.] Now, being thus represented as a king, he is next described as having a crown upon his head. So I understand cethem, (which we translate gold), as Rasi doth, who takes it for a diadem, and indeed in other places of scripture it signifies some precious ornament, as Prov. xxv. 12. Now, this crown upon the head is said to be such an one as David had mentioned before, Psal. xxi. 3. of

pure gold. In the Hebrew of Paz, which Bochartus (both in his Phaleg. 1. ii. c. 27. and in his Canaan, 1. i. c. 46.) shews was the island anciently called Taprobana, in which the footsteps of this word Paz remained in Ptolemy's time. Who mentions in that island the river Phasis, and the creek, or bay, Pasis.

The same excellent person, in his book of Sacred Animals, (par. 2. l. ii. c. 10.), shews, that in the latter part of this verse, we are to understand by kevjzoth (locks) the foretop, or the hair coming down the forehead, which is expressed in the next word, tultalim, hanging down. And this foretop is only mentioned because little else appeared when the head had the crown on it.

This hair is said to be as black as a raven, because such shining black hair was accounted majestic, and much affected in those countries, insomuch that they endeavoured by art to make their hair of this colour; as Pliny iaforms us, employed the eggs, the blood, and the brain of ravens for that purpose. They looked upon this colour of hair also as a token of courage and fortitude; and with a pure clear complexion it was very lovely.

There are several mystical applications made of this, which I had rather the reader, who hath a mind to them, should seek in others, than find here.

[m] Ver. 12.] The plainest meaning of this verse is that of the LXX. and Vulgar Latin, which is to the same effect with that I have set down in the paraphrase. For washed and sitting do not refer to the eyes, but unto doves, who love to sit, nay, to tarry (as the word imports) by river-sides, and other places which abound with water, and are then so pleased, that their eyes appear very quick and lively. And such piercing eyes, adding much to majesty, they are here made a part of this glorious person's character.

Washed with milk] signifies doves as white as milk ; which are most lovely, and when they have washed themselves, look as if they had been in milk.

As for the common sense which the Hebrews give of this verse, and which most modern interpreters follow, Bochartus, in the beginning of the second part of Sacred Animals, seems to me to have evinced, that the Hebrew word will not bear it. But it is fit to mention it; and it amounts to this, that his eyes were clear and white, and full set," (or set in perfection, as Aben-Ezra here interprets the word milleth), like a diamond or precious stone in a ring, neither too much depressed, nor too prominent, but handsomely filling the sockets. And as if this were the natural interpretation of the last phrase, joscheboth al milleth, sitting or dwelling by fulness or fillings, I should think there might be an allusion to the precious stones in the pectoral of the High Priest, which are said to be set in their fillings," Exod. xxviii. 17. 20. But this phrase doth

not refer, as I said, to the eyes, but to doves, that sit by places abounding with water; or, as Avenarius will have it, ad vas plenum lacte, by a vessel

full of milk.

The mystical application of these eyes to the doctors of the church seems impertinent, because they are described before in the eyes of the spouse, iv. 1. Rather, therefore, his exact care and providence over the church, which nothing can escape, may be hereby represented; for he sees into the very heart and reins, as he himself affirms, Rev. ii. 18. 23.

[n] Ver. 13.] This verse is so difficult, that it is a hard matter to give an account of it. The plainest seems to be this, that by cheeks we are not to understand those that are smooth, but wherein the hair begins to grow; which added much in those days to the goodliness of any man, and was looked upon as a token of vigour, strength, and courage. And it may aptly be compared to the flowers, or the sproutings and buddings of plants and trees. So I understand migdaloth (which we translate flowers) to signify buds, putting forth like little

towers.

The lips may seem unfitly compared to lilies; because white lips are not beautiful. But Almonazir hath observed out of Dioscorides, Theophrastus, and Pliny, that there were lilies of a purple colour. And besides, I find in Pliny, (1. xxi. c. 5.), mention made of a lily, (which he calls rubens lilium; which was much esteemed, he saith, in Syria). He shews there also a way how to make purple lilies.

There are those who think Solomon compares the lips to lilies, only in regard of their fineness, and delicate softness; thick blubber-lips being very unhandsome, and a sign also, they say, of dulness, and making the speech less graceful. And indeed eloquence is sometimes described by lilies, and may be here meant.

Concerning "sweet-smelling myrrh," see ver. 5. And thus far we have only the description of an amiable, gracious majesty, which is much advanced by a sweet voice and elegant speech. The mention of which may well put us in mind of what is said of our Saviour, Luke, iv. 22. compared with Psal. xlv. 2.

[o] Ver. 14.] If we understand the first part of this verse to be meant of the hands, it is thus to be interpreted, "He hath golden rings on his fingers, (as before he is said, ver. 11. to have a golden head, i. e. a crown of gold upon it), set with the chrysolith," as tarsis (which the LXX. here do not translate) it is most probable signifies. And then the latter part of the verse sounds thus, word for word, his belly is of polished ivory, covered with sapphire," i. e. is purely white, streaked with blue veins. But who sees not, that though this be ingenious, yet it is not true? for the body is no where covered (as the word here is) with veins ; which must needs signify more than streaked here

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and there. And besides, it is not only against the rules of decency, but against the very scope of this discourse, to fancy that any of those naked parts of the body are here described, which are not commonly exposed to every body's view. For the spouse is desired to tell, by what marks this person might be discovered, ver. 9. Now, he could not be known by any of those parts which lie concealed and hidden from all men's eyes, being industriously covered. And therefore no such hidden. parts are here represented, because he could not thereby be known and distinguished.

conclude, therefore, that now she proceeds to describe the habit of this great person. And Solc

mon having in his mind the idea which his father had given him of the Messiah, in the 11th psalm, (where he is said to be a priest as well as a prince), represents him in the habit of the high-priest. Who, among other noble vestments, had an embroidered coat, the sleeves of which, the Hebrews tell us, came down to his very wrists, nay, as Maimonides saith, as far as to the hollow of his hand. Which I take to be here meant by his hands, (which comprehend the arms and shoulders), that is, the cloathing of those parts. And these sleeves, as well as the whole coat, were embroidered, (as you read, Exod. xxviii. 4.), to make the highpriest appear the more glorious. And if you ask what his embroidery was, the Hebrews tell us, that part of it consisted in a kind of oilet holes, finely wrought. And R. Solomon Jarchi expressly saith upon that text, that "they were holes made in gold rings, in which were fixed precious stones," &c. (as is afterward said of the stones of the ephod, ver. II.). Which so fully explains these words, "His hands are as gold rings, set with the beryl," that I need seek no farther. Though I have sometimes thought that the ephod itself might be here intended; which being fastened upon the shoulders, (which in order, after the head, eyes, cheeks, and lips, come to be here described, and are coinprehended, as I said before, under the name of his hand), hung down before and behind to the bottom of the back; and had two gold rings, unto which the breast-plate was fastened, as we read, Exod. xxviii. 27.28. Maimonides saith it had four rings; two above, at the jewel-buttons; and two below, about the girdle of the ephod. Which was one of the principal ornaments of the high-priest, when he ministered; the other, and the greatest of all, was the breast-plate hereunto annexed, and, as they say, was to be inseparable from the ephod. Now, this breast-plate is meant, as I take it, in the latter part of this verse. Where, under the word which we translate belly, and properly signifies bawels, is comprehended the breast, and all; which this COSCHEN, as the Hebrews call it, covered; and as it covered those parts, so it was itself covered, or overlaid with twelve precious stones. The sapphire, which was the tenth, is only here mentioned; but it is usual in scripture, to touch only upon

one thing in a history, when the whole is intended. And besides, it is evident from the foregoing part of this verse, that more must be understood, when one alone is mentioned; 'for rings are spoken of in the plural number, and said to be filled with tarsis ; which must therefore denote more stones than one, as sapphire doth all the rest of the twelve, which could not be mentioned in so short a description. Or sepphirim here, in the plural number, may signify stones as precious as the sapphire. Certain it is, the Chaldee Paraphrast thought there was some respect here to the high-priest's breast-plate, for he mentions all the stones therein, one by one. Which may make this interpretation of mine to seem less strange. And I conceive the sapphire to be here mentioned rather than any other, because it is of the colour of the heavens, and fittest to represent the sublime dignity in which he is now deseribed. For the pavement under the feet of the God of Israel, when he appeared unto their nobles at Mount Sinai, was of this colour, Exod. xxiv. 10. and so was the throne of God in the firmament, which Ezekiel saw, Ezek. i. 26. Nor need it seem strange that the belly, upon which this covering was, is said to be of polished ivory, (when there is no mention of any such thing in the law), for it only denotes that it was as shining and bright as that; and may possibly relate to the tunic or coat of fine linen, wherein the high-priest was to minister, (Exod. xxxvii. 39. xxxix. 27.), especially upon the great day of expiation, when he was not to put on his robe, nor his fine linen coat, with any embroidery, but of fine linen alone, Lev. xvi. 4.

The LXX. seem to think it was the breast-plate itself, (which indeed was very shining), for they translate it wor; which shows they meant some covering of the belly which was hollow, as the breast-plate was. Which I doubt not is the covering of sapphires here mentioned; it being set, as you read, with twelve large precious stones, wherein were engraven the names of the twelve children of Israel. And was the most precious part of all the high-priest's habit; and therefore more commonly called by the Jews an ornament than a garment, or any part of his vesture; the whole of which was contrived "for glory and for beauty," Exod. xxviii. 40. i. e. that God might be served most magnificently.

[P] Ver. 5.] Next in order follows the description of the thighs; that is, of the garments upon the thighs; which were the very first that the highpriest put on, when he went about to clothe himself for his ministry. And are here said to be made of schesch, which is a word common to fine linen, and to pure white marble, (so the LXX. twice translate it Parian marble, Est. i. 6. 2 Chron. xxix. 2.), which the breeches of the priest resembled, being made of byssus, or pure fine li. nen; a thing of great price in those countries, as appears both by Pliny and Pausanias. The latter

of which authors, in his Eliaca, mentions this among the rare things (which were worthy of admiration) in that country, and saith, "It was not inferior to the byssus of the Hebrews." Who were ordered to make this part of the priest's garments of "twined fine linen," Exod. xxxi. 28. which rendered them the more substantial, and made them sit the fuller and stiffer, like pillars. For the Hebrews say they were made of six-thread byssus; and that they came down to the knees; where they were not gathered at the bottom, but sat open.

Below which breeches came down the holy meil, or robe, upon the skirts whereof hang round about bells made of pure gold, Exod. xxviii. 34. Which may possibly be the basis of fine gold, here mentioned, to which the femoralia, or garments on the thighs, reached. Some refer all this only to his stately gait, and princely motion; others to his strength and firmness, (which lies much in the thighs), and his ability to march against his enemies, and pursue them. And then the sockets of

fine gold are his sandals, bound upon his feet with golden ribbands, or something of that nature. The reader may chase which he thinks most probable, for the explication of the first part of this verse, "His legs (or thighs rather) are as pillars of marble, set upon sockets of fine gold."

Now, if my conjecture be allowed, then the latter part of the verse will not be hard to explain. For this and the rest of his habit being contrived for "beauty and glory," as was said before, from Exod. xxviii. 40. it made the high-priest appear with unusual majesty; the riches of these vestments being not easily to be valued. And sɔ his countenance, or rather his aspect, his whole appearance, (as the Hebrew word may signify), was as stately as Lebanon. Which was one of the goodliest sites in those countries, both for cedars and many other things, especially after Solomon had made his garden there, of which we read in the foregoing chapter, ver. 15. 16.

Unto which lovely forest and garden, the appearance of the high-priest may be the better compared, because there were flowers, as well as pomegranates, if we may believe Philo, (in his third book of the Life of Moses), wrought in the bottom of the holy robe. Which the LXX. also affirm in express words, that there was river, a flowery work," as well as pomegranates and bells, in the hem of the meil, Exod. xxviii. 34. And indeed the pomegra nates being made of wool of divers colours, they themselves might look like divers sorts of flowers. And, besides this, it is to be observed, that several other parts of the high-priest's habit are peculiarly commended to be made of a work called chescheb, which we translate cunning work. Thus ephod is ordered to be wrought, Exod. xxviii. 6. and the girdle of it, ver. 8. and the breast-plate, ver. 15. Which some translate artificial, others ingenicus work; and all agree to have consisted in cer