try'; and implying the same sentiment expressed in a subsequent chapter, concerning the beloved- His mouth is most sweet, yea, he ' is altogether lovely.' In this verse is also an allusion to the chorus in a preceding chapter, where the beloved is compared to an antelope, (as he has just compared the breasts of the spouse to its twin fauns) and he intimates in reply, that as the antelope flies to the mountains, so would he bie to the arms of his bride; and as she had expressed her desire, until the day breathe and the shades flee away,' he would solace himself in her chaste embraces". The whole of the above description comprizes maturity, health, portliness and beauty; which are the general ideas suggested by the imagery, and might each be a little amplified without the violation of propriety or indecorum; but it is here unnecessary, as they all occur separately in different passages of the poem I shall only therefore suggest a few : 1 It is said of Pompey the Great, that when he passed over Lebanon, and by Damascus, he passed through sweetsmelling groves and woods of frankincense and balsam. Florus de gest. de Rom. 1. 3. c. 5. The eastern poets, supposing angels not to be pure intelligences, feign that they have bodies of musk and amber, an image very similar to this of Solomon. See Harmer ON Sol. Song, p. 290. The vau (1) in the last line of this verse rendered and, is omitted in nearly sixty MSS, but is found in the LXX. 2 This may seem hardly consistent with what is observed above, of the new married pair being separate, after the first night, during the remainder of the nuptial week; but perhaps that custom might not be so rigid as to admit no exception, especially when the bridegroom was a SOvereign prince, hints on some particular branches of the description. Fine hair was not only an esteemed beauty among the Hebrews (witness the instance of Absolom) but was considered as a natural veil, and in married women, a sign of subjection to the matrimonial yoke'. This applies to the church; for as the husband is the head of the wife,' even so is Christ the head of the church;' and as wives should be in subjection to their own husbands,' so should the church be subject unto Christ in all things.' We have already considered the graces of the Spirit as the ornaments of the church, more precious than gold or silver, or precious stones. It seems from the figurative language here used, that these female ornaments were often wrought in the shape of shields and bucklers; as, among us, the ladies wear jewels in the form of hearts and anchors. These significant ornaments, wrought in the necklace, would give the female neck the appearance of what poetry would call, a little armory and in these ornaments we may farther trace the resemblance of the Christian graces. The golden shields of faith adorn the neck of the church, and of the believer. And, as it has been hinted that these golden shields and bucklers were hung up in the tower of David in honour of his worthies, and to excite others to similar achievements: so hath the author of the Epistle to the Hebrews exhibited the shields, (i. e. the faith) of 11 Cor. xi. 15. Old Testament believers, in honour to them, and as an encouragement to us. What may be particularly signified by the breasts of the church, will be examined more particularly when we come to the last chapter of this book. At present I would only observe, the comparison here employed may be chiefly designed to intimate, that the bosom of the church, and of the believer, is the seat of purity, tenderness and affection; or, as Mrs. Rowe expresses it: 'Her breasts the seat of innocence and truth, When the heavenly bridegroom speaks of seeking, and resting in the chaste embraces of his church, every wanton idea should be at infinite distance. In different passages of the Old Testament, the Lord is said to delight himself, and to take pleasure in his saints-to rejoice over his church as a bridegroom in his bride-to rest in his love-and to rejoice with singing. Expressions which describe in the strongest manner that communion of the saints with their Redeemer which is the leading subject of this poem. 'Come, let me love: or is my mind O! 'tis a thought would melt a rock, That those sweet lips, that heav'nly look, WATTS. SECTION VIII. Chap. IV. Ver. 7, 8. Thou art all beautiful, my consort, Come unto me from Lebanon, O spouse, Look from the top of Amana, From the top of Shenir and Hermon ; From the mountains of the leopards. FROM the queen being here first, and in this section only, called the bride or spouse, it has been concluded that this section immediately follows the consummation of the marriage: but this is by no means certain. Admitting that circumstance to be alluded to, surely it was not improper at two or three days distance; and, as to the word itself, it seems not so properly to express the bride's connexion with her husband, as her relation to his family'. It is difficult, and of little importance, to ascertain exactly the mountains here referred to, farther than that they formed the boundaries of the country, and were dangerous to travellers, as being the haunts of wild beasts, and of men 1 The word Calah (h), says Mr. Parkhurst, is a term of affection and esteem, used to express the relation of a son's wife to his father and mother, q. d. a perfect one; so the French call a daughter-in-law une belle fille; i. e. a fine daughter. See Gen. xi. 31. 1 Sam. iv. 19, &c. The pronoun my is not used with this word in the original. perhaps little less savage and ferocious'. The general import of the invitation is, however, sufficiently clear; namely, that the king invites the bride to his arms, as a place of complete security from all the dangers to which she had been, or might in future be exposed. The envy of her brothers had driven her among the vineyards, which usually were planted in the mountainsher own fears, had made her like a dove hiding in the rocks: but now, secure in the bosom of the wise, the mighty, the puissant Solomon, she might look around with confidence and pleasure, and smile at enemies and dangers. The application of this sentiment is clear and natural. Where can the church, or the believer, find safety, or happiness, or comfort, but in the arms of her beloved?-Mr. HARMER thinks that the mountains of prey (as the Psalmist calls them3) are here used for the regions of idolatry, of which Egypt was one of the most remarkable. 1 Amana seems to be the same as Abana, 2 Kings v. 12. (where the Keri reads Amana). So the Targum on this place. These were all perhaps different parts of the same ridge of mountains, reaching to a considerable extent, and separating Judea from Syria. Dr. Blair remarks, Every thing in description should be as marked and particular ' as possible, in order to imprint on the mind a distinct and complete image. A hill, a river, or a lake rises up 'more conspicuous to the fancy, when some particular 6 lake, or river, or hill is specified, than when the terms are left general;' and here the learned professor quotes the verses under consideration as examples. Lect. XL. vol. III. 2 The Hebrew is not imperative but future. Psal. Ixxvi. 4. M m |