raphrase, 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 once; 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. 21. and in his father David's psalms very often, Psal. xi. 1. "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 very 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. 11. 12. 21. and this, "for a memorial before 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

should lose him, as she had been in danger before, ver. 6. &c.

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 ἄπέρα αὐτῷ ευπορώτατα, &c. but even the most unpassable difficulties are got over by it; the hardest things are pre- sently 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 bath observed upon Psal. lxxvi. 3. And so the LXX. seem

here to understand it, when they translate it pinliga avts," 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, 1. 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 ; τὶς 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, örs to Cosstúptov és ταύτην τὴν φλόγα απορώτατον, for a queacher 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 barns up by love."

By many waters are sometimes meant in scripture, AW [E.

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, but 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 may 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 all

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. For it 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 besea," &c.

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