Song of Solomon 1

w;hich (saith that Archangelus beforementioned) the doctrine of St. Paul is conformable, when ho saith, the invisible things of God from the creation of the world, are seenby those that are made. And, lastly, what is there more evident, than that all visible things declare God to be love? whose praise Solomon celebrates in this Song. For by love (as the same author discourses of Boctius and others) the heavens are joined together, and the elements agree in composition, animals cohabit, cities are preserved, and all kingdoms supported and replenished. Which made Pherecydes Syrus say, that, God was transformed into love, before he made the world. And because God created all things in.lovc, he also embraces all things with the same love; and would have us to love; which is the sum of all that he exacts of us: that, being knit together by mutual love, we may in conclusion be united with him in love; that so all things may be one, as they were in the beginning.., Of this, love, Solomon, say they, tTeats throughout this.whole Song; nay, it is the subject of all the book of God. According to.that of David, (Psal. Ixii. 11, 12.) God hath spoken once, viz. to the whole people of Israel, when he gave the law at Mount Sinai; yea, twice have I heard this, from the prophets, that is, who say the same with the law, that power belongeth to God, m also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work. Which they expound in this manner, Thou canst send good or evil influences upon us; by the union of Tipheret, and Malcuth, a good influence; by their separation, a bad., For when Israel doth well, then it receives good influences from above; that is, from Tipheret: for,such is the order (says one of their aphorisms) which is constituted in the archetypal ivorld, that all good influences.proceed from Tipheret. And then these two principles are.animated, when we observe God’s precepts; but when we transgress the law, the one is separated from the other;;that is, Tipheret doth npt send influences upon Malcuth:for;our good; but another principle interposes, and sends: anxiety.and trouble. Npw love is the union of these two principles: thelpvc of man and wife signifying in Scripture * the, union of Israel and Tipheret: which union Hosea cspeaks of, when he saith, (ii. 19, 20.) " I will betroth me unto thee for ever; yea, I will betroth thee unto me in •righteousness, and in judgment, and in loving-kindness,: and in mercies: I will even betroth thee unto me in faithfulness, and thou.shalt know the Lord.".. Thus that sort of divines discourse; very agreeable to the sense of A tliis book. Which represents the heavenly bridegroom, appearing in the greatest beauty; and sometime^ in most familiar communication with his spouse, the *„ church; but at other times withdrawing his glorious prei sencc, and absenting himself from her. Who is represented, therefore, after the same manner, like to the moon -(unto which they compare Malcuth); sometimes full of his.heavenly light, sometimes illuminated ouly in part, and sometimes obscure and dark. Which will appear more - at large, in the explication of the several parts of this r book. VII. The time of whose writing cannot be certainly, -kno.wn; but it is very probable, that it was not long after < Solomon was seated on his throne: and had both the prov. phfjcy.of his father David fresh in his mind; and was also strongly affected with the wonderful love of God to him j self. He being filled then, likewise, w r ith incomparable wisdom from above: such wisdom, that it brought the queen of Sheba to discourse with him, having " heard the fame of Solomon, because of the namo of the Lord;" (1 Kings x. 1.) that is, as some of the Hebrews expound it, because she understood that the wisdom which was in him, was not merely natural, like that of the philosophers and eastern sages, but Divine and heavenly, by a special inspiration from above; whereby he was enabled to answer the hardest questions. At that time, when these celestial gifts were newly poured into him (which the cabalists call the xinctioii of the Holy Ghost; or the sacred name, of which Solomon speaks, say they, when he says, in the beginning of this Song, Thy name is as an ointment poured out) t \vc may well conceive his mind sinned in its greatest purity and clearness: and enjoying the sweetest and most perfect peace and tranquillity, was the fitter for such Divine meditations as these, which are the subject of this holy book. The sense of which seems to be expressed in 2 Cor. xi. 2. Where St. Paul (who was not rude in knowledge, ver. G. but mightily versed, as that word knowledge signifies, in the mysteries of the Old Testament) puts the church of Corinth in mind of his solicitous concern for them in these words, I have espoused you to one husband, that I may present you as a chaste virgin unto Christ. For of that o?ie husband alone," and of that pure virgin, and no other: and of their espousals, love, and union, is this incomparable Song of Solomon’s to be understood and expounded., C H A P. I. There are four principal parts of this chapter: first, the bride comes in expressing the desire of Israel, nay of all nations, to see the Messiah. Who, next of all, is brought in (ver. 8.) testifying his love to all those that seek after him. And then (all her attendants having, with one voice, made a noble resolution, not to be unworthy of such love, ver. 11.) she, speaks again, and declares her marvellous satisfaction in the knowledge and love of him, (ver. 12.) Which is the third part. And, lastly, they both conclude w T ith mutual gratulations and praises; (ver. 15, 16.) and, accompanied with tho symphony of all their attendants, (ver. 17.) commend the excellency of their habitation. phets; who have told us so much of him, that I cannot but wish to converse familiarly with him, and receive the words of his own mouth (those words of grace, Psal. xlv. 2, which will ravish all men’s hearts), and all other expressions of his incomparable love: which is to be preferred infinitely before the most delicious pleasures, that this good land wherein we live affords: yea, before the very sacrifices, and the wine that is poured out upon the altar unto God, See Annot.’ [6] [c] [/] Ver. G. Here they seem to give an account how they came to degenerate, and lose their original" beauty; by false prophets and prophetesses, in the gehtile world, who led them to idolatry: particularly to tho worship of the sun, which was tho most ancient of all other, (Deut. vi. 19. Job xxxi. 2G.) and spread itself as far. as tho sun shincth. For it was the snn whom one country worshipped under the name of Baal; another under the name of Moloch; another of Chcmosh; and others of Mithras and Osiris. Which last was the nanic given to it by the Egyptians; among whom the sun was worshipped in the famous city of Hcliopolis (which took its name from thence), not far from the land of Ramcscs; where the children of Israel dwelt while they lived there, (Gen. xlvii. 11.) and so were more easily infected with that idolatry. [g]

Song of Solomon 1:1

x HE Song of songs, which is Solomon’s. The most excellent of all the songs that Solomon (or any other person) ever composed: representing the ardent desire which was in him, and which he endeavoured to excite in all the people, to enjoy that great blessing of the Messiah. See Annot. [a]’ Spouse.. Song of songs] Every one knows is an Hebraism for the most excellent song; as Holy of holies is the Most Holy; zxi&King of kings the greatest King. And though the most natural meaning seems to be, that this is the most excellent of all the songs that Solomon made, (which were very many, 1 Kings iv. 32.) both in its structure and composure, and in regard of the subject whereof it treats: yet, since the Chaldee paraphrase, and abundance of Christian writers, think it called the most excellent song, with respect likewise to all the songs that had been formerly made by any prophetical person, as those, Exod. xv. Judg. v. 1 Sam. ii. &c. (because they celebrated only some particular benefits, this the immense love of God, not only towards that nation, but towards all mankind), I have not neglected that in’my Paraphrase. - Which is Solomon’s.] The Hebrew words are so con- | trived, that they may either signify concerning Solomon (i. e. Christ), or of which Solomon was the author. Which, I doubt not, is the first and literal meaning; because so the LXX. expound it; and so the same phrase is understood by all, in the titles of those Psalms, which are called Psalms of David. But it may be observed farther, that here are none of his usual titles added, as there are in the Proverbs and Ecclesiastes; where he is called son of David, king of Israel, and king in Jerusalem. Of which, if any reason is to be assigned, this seems the most probable, that those titles, which have respect only to his temporal estate, greatness, and dignity, he wholly forgot, when he was wrapped in contemplation of that celestial Prince, the Prince of Peace; in comparison with whom all others are not woi th the naming; and whose character was best expressed by the name of Solomon alone: he being the great Peace-maker and reconciler of God and man. [b]

Song of Solomon 1:2

Let him kiss me with the kisses of his tnouth: for thy love is better than ivine. With the thoughts of whom his mind being wholly possessed, he burst forth into this most passionate strain ^of affection, to him, saying, in the name of them all, O that he would come and speak to us by himself, and not merely by his pro- Let him kiss me.] Solomon speaks this in the person of the virgin daughter ofZion; that is, the church. Whom he here introduces in the most passionate strain, wishing for some token of love, which is expressed under the metaphor of a kiss. But there is no mention at all made of the name, condition, or beauty of the person whose love is desired; nor any account given of the beginning or progress of this desire: but he makes her burst out on a sudr den, and abruptly into these words, Let him kiss me, &c. that he might the more artificially describe the nature, and force of Divine love: which, when it possesses the mind, snatches it so from itself, that.it is wholly in him that it loves. It thinks of nothing else, seeks nothing,. wishes nothing, speaks of nothing, but this alone: and imagines that everybody else thinks of the same, and knows of whom it speaks,. It is just such a beginning as that of the eighty-seventh Psalm: where the Psalmist enters upon the description of the loveliness of Mount Zion and Mount Moriah, in this manner, His foundation is in the holy mountains. Kisses of his mouth.] As a kiss given to another, was a token of love and kindness, friendship and familiarity, in those countries, (it being their manner to salute their guests whom they invited to their house, Luke vii. 45.) so many kisses were a token of abundant love, and excessive affection; as appears from what is there said by our Saviour of the woman, who had not ceased to kiss his very feet. And therefore, the beginning of this verse may be thus paraphrased, Let him declare his love unto me, in the most f amir liar and most ample manner. Of which matter I have noted something elsewhere (Mensa Mystica); and therefore shall only add here, that, in the mystical divinity of the cabalists, these are the words of Malcuth the spouse, speaking to her Tipheret, the bridogroom: beseeching him to influence her with the gift of the Holy Ghost, or with binah, as they speak; that is, understanding, and intelligence., which is called bythem the month of the sephirot, or emanations of light. Better than tvine.] Wine was the highest entertainment for those guests beforementioned; and therefore used by the Hebrews to express the greatest pleasure. There was a portion of it also to be poured out on the altar, in their offerings to God: and so may comprehend their sacrifices, which were the principal part of their religion. Unto both which I have had respect in the Paraphrase..

Song of Solomon 1:3

Because of the savour of thy good ointments, thy name is as oiihnent poured forth, therefore do the virgins love thee. By whom thou art so highly exalted, far above all other kings and prophets; and the fame which is already spread of thee, (Psal. xlv. 8, 9.) and of the knowledge which thou shalt impart into the world, is so sweet, so grateful and delicious, that for this cause all truly pious and holy souls (Psal. xlv. 14.) are in love with thee, and long to see thee. See Annot. [c] Savour of thy good ointments.’] Ointments also were not wanting at all their entertainments: with which some were wont to anoint their whole heads; or at lekst their nostrils: which they looked upon as conducing much to health, as well as pleasure. According to those famous words of Alexis the poet, in Atheiiaeus’s Deipnosophists, (lib. ii. cap. 7.)‘EvoAftysrai. rag piivag, iyutag pipog Mlyiarov oapag tyKC^aXy xpi<rrag 7roiwv. Of which ointments there were exceeding great variety: four he mentions in that place, which were in common use; but a vast number more in his fifteenth book, chap. 11. out of Apollonius Hierophilus. Who shews, in a book on purpose about it, that several countries afforded unguents, that were most excellent in their kind. As the best of roses were made at Phaselis, and some other places; the best of crocws.came from Soli, in Cilicia; that of spikenard from Tarsus," &C. fi St Supfa to naXXaibv x/OTjora Travra irapdx^ro, &c. Syria anciently (though not in his time) afforded excellent of all sorts, especially of one, which he there names. Now to this use of ointments some think Solomon here alludes; but I rather think he hath respect to his father’s words, (Psal. xlv. 8.) and intended hereby to signify the glorious offices of the Messiah, whose very name (signifying anointed) carried in it all that could be desired: he being anointed by God to be the great deliverer and Saviour of his people. And these first words of the verse, the LXX. seem to me to have most rightly understood (whom I have therefore followed), who translate them thus; The smell of thy ointments is above all spices: taking tovim, which we translate good, for the best of ointments. Therefore do the virgins love thee.] The attractive power of sweet ointments (to which Solomon here alludes) is notably declared in that which Basil (Epist. ad Julittam) relates of the manner of catching doves. Which was by breeding Up one tame, and then, fxvpep rag irripvyag avrrjg \plaavrBg,. anointing her wings with ointment, they let her fly away, koI 77 tov fivpov tiwSi’a, &c. and the sweet odour of the ointment drew abundance of pigeons after her; which she brought to the cot of her owner. Sec this farther explained in the next note, [d] [d]

Song of Solomon 1:4

Draw me, we will run after thee. The King hath brought me into his chambers: we will be glad and rejoice in thee; we will remember thy love more than wine: the upright love thee. Appear then in thy power, majesty, and glory, and by thy mighty grace and love attract me and all my people to thee: which will make the whole world most readily and cheerfully devote themselves unto thy service. And, methinks, I behold this king in his royal splendour, as if he were already come; nay, he hath made me understand the secret mysteries of. his kingdom; which give me a taste of that great joy, wherewith we have been told (Psal. xlv. 15.) all mankind shall enter into thy society: and it is but reason that we should all resolve with the highest satisfaction of mind, to rejoice and triumph in thee, and never to think of thy love, and the blessings we expect from thence, but with a pleasure beyond all other: and the better judgment any men have, and the more uprighthearted they are, the more perfectly will they love thee and thy unspotted righteousness. See Annot. [d] Draiu me.] In the beginning of this verse I suppose he comprehends all the nation of the Jews, as persons conjunct with him, in these words, draw me. And then speaks in the name of all other people, we ivill run after thee. For so the Hebrew writers themselves by virgins (in. the foregoing verse) understand those, who, out of paganism, came into the church, and embraced the true religion: such as Jethro and Rahab; who, having heard of the miracles in Egypt and in the wilderness, joined themselves to the people of God. And, indccd,*wonderful ardent was the love of those, who came from gcntilism unto Christ: such as the woman of Samaria; (John iv.) the centurion; (Matt, viii.) the Canaanitifch woman, (Matt, xv.) who had such faith as was not found in Israel. The king hath brought me, &c] Here now he seems on a sudden to have had a glance of the Messiah, the great king of Israel: and in the spirit of prophecy to have beheld a glimpse of those things, which eye had not seen, nor ear heard, neither did they enter into the heart of man. Which I understand here by the word chadarau, which we translate chambers: wherein he alludes to the chambers of the temple, (1 Chron. xxviii. 11.) but especially to the most secret place of it; into which no man might enter, but the highpriest alone: till Christ came and made way for us into the holiest of all, which was typified by it. The upright love thee.] The two last words of this verse being capable of various translations, I have expressed the sense so largely as to -comprehend them all in my Paraphrase. And shall only add, that the whole veTse may be understood after this manner, that the first words, draw me, are the voice of the spouse; the next, we will rim after thee, the words of the chorus of virgins. And then she speaks again, the King hath brought me into his chambers; and then they again express their joy at it in the following words, we will be glad and rejoice, &c This came into my mind since I wrote the Paraphrase, and seems to be the, plainest account of this verse. [e]

Song of Solomon 1:5

1 am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar,asthe curtains of Solomon. And do not take ofFence, O ye daughters of Jerusalem, at his kind reception of all nations into his kingdom; but hear this answer to you, when you upbraid them with idolatry, and all manner of impurity: which is the same with that of a lovely shepherdess, when tanned by lying much abroad in the fields. My complexion, indeed, is dark and swarthy; but my features and proportions are comely and beautiful: though I seem as rustic as the skins of the tents, wherein the wild Arabs dwell; yet I am as amiable as the fine linen, which makes the curtains of the apartment of king Solomon. See Annot. [e] I am black, &c] The principal mystery of the kingdom of Christ, being the calling of the gentiles into fellowship with him (which is oftener called a mystery in the New Testament than any one thing whatsoever), Solomon seems to speak of that in this verse: having beheld, in the rapture wherein he was, the gentiles flocking to him, not without the great displeasure of the. Jews, who contemned, and would have excluded them, as people incapable of his love: unto which the gentiles are here introduced, making their answer to the exceptions of the Jews, in these words: I am black, but comely, &c. The literal sense of which, and of the next verse, I have expressed so fully in the Paraphrase, annexing the spiritual sense at the end, that I do not think fit to enlarge upon it here.. But desire the reader to take notice that the word sechora, which we translate black, denotes such a duskishncss as is in the morning (called sechar in the Hebrew), when some little light begins to appear, and the darkness to fly away. Which aptly represents the condition of the gentile world, when they were upon the point of receiving the knowledge of.Christ. Which this wise king Solomon might well foresee would be imparted to them; by observing a type of it in his own marriage, as well as in the marriages of other great men in former times. Which plainly shewed the Jews, if they would have learnt it, that there was no reason they should except against the conjunction of the gentiles with themselves; in the spiritual marriage of both, in one body, unto Christ. For Isaac married Rebecca, a gentile, and the daughter of an idolater,, as appears from hcT brother Laban, who was no better, (Gen. xxxi. 19. 80. &c.) And this man’s daughters Jacob married: whose son Judah/ the prince of their tribes, took to wife a Canaanite, (Gen. xxxviii.2.) as Joseph did an Egyptian; (Gen. xli. 45.)nay, Moses himself, that great deliverer and lawgiver, married an Ethiopian (or Arabian) woman; (Numb. xii. 1.) and, notwithstanding the anger of his brother and sister at this marriage, would not be divorced from her. Nahshon, also, a great man of the house of Judah, married Rahab of Jericho, and had by her Boaz, who’ took Ruth the Moabitess.to wife, by whom he had Obed the grandfather of David. And,indccd, the very first institution of marriage having (as I have proved in the Preface) a mystical intention in it, which St. Paul unfolds in Ephes. v. these marriages may well be looked upon as emblems of the uniting all sorts of people with Christ, in on6 body of the church.

Song of Solomon 1:6

Look not upon me, because I am black, because the sun hath looked upon me: my mother’s children were angry with me; they made me the keeper of the vineyards; but mine own vinbyard have I not kept.] Do not despise me, therefore, by considering only my outward hue, though it be exceeding black;^incc it is not naturally so, but contracted by being exposed to the sun: for my brethren and sisters, who should have been more kind, did me the greatest injury, and made me a slave to the meanest employments, in which I could not preserve my beauty; because I was liko one that |xnng set to keep other men’s vineyards, could not look after his own,, vol. in. Which is a lively emblem of the gentiles, who are descended from the same parents with yourselves, and though by worshipping the sun, and by other idolatries, they are become odiously polluted; yet, shall be cleansed by becoming the subjects of Christ, who will pity them, as seduced by false teachers, and neglected by you; which made them embrace any religion rather than the true. See Annot. [/]

Song of Solomon 1:7

Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon:for why should I be as one that turneth aside by the flocks of thy com* panions? t ] But let us all join together, professing our most hearty affection to him, and beseech him with one voice, saying, O thou whom I love above all things, instruct me in thy heavenly doctrine, and make me to understand, not only where we may learn thy will, but also enjoy thy true religion in quiet peace: for we are weary of wandering uncertainly after those who pretend to thy Spirit, but mislead such as are guided by them. See Annot. [g] Bridegroom. This verse I take to be the voice of the whole church, longing to be acquainted with his doctrine; which is compared to food, as his disciples are to sheep: whom shepherds were wont in those countries to lead into cool shades at noon, that they might not suffer by the heat. Unto which Solomon here alludes; representing all pious souls as afraid also of wandering from the true Shepherd, and falling like sheep that go astray, into the hands of strangers. All which metaphors are largely pursued by our blessed Saviour, in one of his parables, (John x.) as “comparisons familiarly known to his disciples, who found them here first used in this holy book. [ft]

Song of Solomon 1:8

If thou know not, O thou fairest among women, go thy icay forth by the footsteps of the flock, and feed the kids beside the shepherds’ tents. Unto which his answer is, Thy desire of true knowledge hath already made thee most amiable in my eyes (Psal. xlv. 11.) and therefore what thou understandest not, I will teach thee. Forsake those vain religions, (ver. 10.) by which thou hast been deluded, and enter into the holy assemblies of those pious souls that worship me: and bring thy young converts, to be instructed by those pastors, whom’ I will authorize in my church. See Annot. [A] * To the foregoing petition, he here returns this answer. Which needs no other explication than what 1 have given of it in the Paraphrase: unless we observe a difference between flocks and kids. The latter of which signifies the goafs young ones; and so may represent the ncAT converts of the gentiles who formerly lay under an ill character, and dld’male olere, as they speak, smell rank of many foul superstitions. But I am not willing to meddle with such niceties. - •. -. [?]

Song of Solomon 1:9

I have compared thee, O my love, to a company of horses in Pharaoh’s chariots. Where they shall grow in strength, and increase in number; and under the conduct* of those great men, who shall guide and lead them, speedily subdue all mankind unto my obedience: (Psal. xlv. 4.) for I have likened thee, whom I love, to those victorious armies of a mighty king,, which trample all opposition triumphantly under their feet. See Annot. [ij Company of horses, &c] This comparison may convince us, that Solomon doth riot aim at any single person in this Song (either Pharaoh’s daughter, or a beautiful Shunaraite, or any other woman or virgin, who would very absurdly be compared to a troop of horses), but as a great many united in a body: i. e. the whole company of believers in the Messiah; who may very fitly be resembled to the horses in the chariots of Pharaoh; whose kingdom, in those days, abounded with tho most excellent horses; which were famous for their strength, and fitness for service: as may be seen by the provision of them Solomon made for himself from thence, 1 Kings x. 28, 29.) and the great number which came from thence against Jerusalem, in his son’s days, (2 Chron. xii. 3.) Long after which we read of their great force; (Isa. xxxi. 1. Jer. xlvi. 4. 9.) and consequently, the body of Christian people, that is, the church, being compared to a company of them, is set forth thereby as very powerful, and prevailing over all opposers. [£]

Song of Solomon 1:10

Tliy cheeks are comely with rows of jewels, thy,neck vnth chaius of gold. And then will the very outward face of the church look most beautiful, by those various orders of spiritual gifts, wherewith I will enrich her: which shall make her appear like a lovely bride, when she is decked with all her jewels and ornaments, that add lustre to her beauty. See Annot. [k] Chorus of Virgins. The means of which is here represented to; bc by the power of the Spirit; wherewith Christ had endued his church. For the manner of bridegrooms being to present /their future bride with jewels, or some other rich gifts (suitable to their quality and ability), Solomon alludes to them, as I take it, in this verse; and points at the gifts •which his father foretold (Psal. lxviii. 18.) Christ would dispense, when ho ascended up on high to his throne of glory: whereby several orders of admirable men were constituted in the church, (1 Cor. xii. 28, &c.) (/]

Song of Solomon 1:11

We will make thee borders of gold, with studs of silver. Unto which all her members shall’ contribute, by their unanimous resolution, to lead such a life as may adorn their religion; and make the church shine in such splendour and glory, that she shall not come short of royal majesty, (Psal. xlv. 13.) See Annot. [?J Spotise. And the design of all those gifts was to make men truly virtuous, which seems to be intended in this verse; (for love and good works are compared to gold, in the language of Christ hirasfclf, Rev. iii. 18.) which is the voice of all those that attended upon the bride. [i)i\

Song of Solomon 1:12

While the King sitteth at his table, my spikenard sendeth forth the smell thereof. Whereby she shall become fit for the affections of her great Lord, when he sits upon the throne of his glory; acknowledging his bounty in all the benefits and ornaments he hath bestowed upon her, (Philip, iv. 18.) and making manifest the sweet and fragrant odour of his knowledge in every place: (2 Cor. ii. 14. compared with Psal. xlv. 8.) Sec Annot. [m] That which makes the greatest difficulty in this book, is tho frequent change of the persons that speak: and it is doubted here, whose language this is. I take it to be the bride herself, that here again gratefully acknowledges his benefits, and endeavours to make all the world sensible of them. Sitteth at his fable.’] The King sitting at his table, signifying his rest and joy after all his labours; I have therefore expounded it of tho throne of his glory; unto which our blessed Saviour being advanced, he received power to prefer others; whose honour and dignity are expressed by these two things, eating at his table, and sitting by him upon thrones; which were the same thing in our Saviours own language, (Matt. xix. 28. compared with Luke xxii. 29,30.) SpikenardJ] It is observed by Pliny that the most fragrant nard comes from the spikes ofa very small contemptible shrub: which may well be looked upon as an emblem of the sweet odour of the gospel; wherewith such mean and despicable persons, as the apostles were of themselves, filled all the world by their preaching: together’with the extraordinary holiness of their lives, which recommended their preaching very much to all observing men. So the cabalists expound this fragrancy, in the ancient book Zohar: where It. Judah saith, When good works are multiplied in the world, then the cheneseth Israel (i. c. the congregation of Israel, thesame with Malcuth, in their language) exhales rich in tovin, good odours, i. c. most sweet and fragrant odours, being blessed by the holy King, &c. Which words the scholiast expounds thus, she exhales sweet odours to her husband Tipheret, and is most acceptable to him: the lower world (as his words arc) being by this means married to the higher. [?t]

Song of Solomon 1:13

A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts. From which knowledge every pious soul shall derive the greatest refreshment, comfort, and strength: and therefore love him above all things, and resolve never to let him slip outof their minds:, but to preserve the remembrance of him most carefully, night and day, in their very hearts; as the most precious cordial, in all conditions, unto their spirits. See Annot. [»] A bundle of myrrh, &c.] The church, deriving the greatest comfort and satisfaction, from his sitting on the throne of his glory, resolves here to keep him perpetually in mind, and in her most hearty affections: which is expressed by myrrh tied up in a little bag, and put into the bosom, as the manner was in those countries, to corroborate the heart, and exhilarate the spirits. The bosom of all chaste women is inaccessible to any hand but that of their husband: and therefore here signifies the careful preservation of his memory, and of the doctrine he hath deposited in his church. [o]

Song of Solomon 1:14

My beloved is unto me as a cluster ofcamphire in the vineyards of En-gedi. And, indeed, there is nothing of such price, nothing so delicious among us for our bodily pleasure, but pught to put us in mind how much more inestimable that knowledge is, which thou, O Lord, who deservest all our love, vouchsafest for the comfort and satisfaction of our souls. Sec Annot. [o] Bridegroom. Cluster of camphire.’] Nothing more puzzles interpreters than these words, which we translate cluster of camphire. For our camphire was unknown to the ancients, and doth not grow in clusters, but is the Tcsinous substance of a tree”. in Borneo, and in China: and therefore is far better translated in the margin of our Bibles, cypress. But by cypress is not to be understood the tree which bears that name among us; buta far moTe aromatic plant in the east, which was a kind of lignstrum or alcharma, called by Pliny cyperus, and sometimes Cyprus: which produced a most sweet bush of flowers, and also berries, not much different from the fragrancy of spikenard. Whence it is likely the

Song of Solomon 1:15

Behold, thou art fair, my love; behold, thou art fair; thou hast doves eyes.* Such shall be the language of those who arc acquainted with his worth, which shall increase their mutual affection unto each other; and move him to give his church more sensible testimonies of his love, and repeated assurances how amiable her purity and modesty, her innocence and simplicity, as well as her decent order and comely government, are in his sight. See Annot. [p] Spouse.

Song of Solomon 1:16

Behold, thou art fair, my beloved, yea, pleasant: also our bed is green.* And what can this love of his produce, but new admiration in her, of him and of his love, bursting forth into such expressions as these; Yea, rather, thou art most amiable and lovely, (Psal. xlv. 2.) not I; whose beauty and goodness are but a weak reflection of thy incomparable perfections, which move thee to communicate thyself in the most delectable graces unto all those that love thee: who, making one body with thee, may say, We feast together most sumptuously, and are entertained every day with those delights, which grow there only, where thou vouchsafest thy gracious presence. See Annot. [<jr]

Song of Solomon 1:17

Tlie beams of our house are cedar, and our rafters of fir. Who hast promised to dwell with us, in the several churches of thy saints; which are so many living temples dedicated to thy service: and, being protected arid defended by thee, shall remain so stable and firm, that they shall last for ever. See Annot. [r] ANNOTATIONS, [a]