11. The words of the wise &c.] The words of the wise, and so these instructions, are intended, and ought to excite men to virtue, as goads excite the ox to go forward and, as nails fastened in a board stick fast, so should these instructions stick fast in the minds of men; which they will the less fail to do, if duly inculcated by "the masters of assemblies,' or those who rule and govern in the sacred assemblies; which masters or teachers are appointed and directed by one Shepherd" or Supreme Governour, namely, God. Dr. Wells. 66 12. And further, by these, my son, be admonished: &c.] Therefore be advised, my son, (or whoever thou art that shalt read these things, whose happiness I wish as my own,) be advised by me, and not only believe these things, but rest contented with such useful knowledge, and do not trouble thyself with composing or reading many books; for all that is needful to instruct men how to be happy may be comprised in a few wise pre | The general conclusion. 12 And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh. Before CHRIST about 977. | Or, reading. all 13 Let us hear the conclusion! Or, The end of the whole matter: Fear God, and even that keep his commandments: for this is hath been the whole duty of man. heard, is. e 2. 16. 14 For God shall bring every & Rom. 2 work into judgment, with every secret 2 Cor. 5. 10. thing, whether it be good, or whether it be evil. cepts; and, if thou extendest thy desires beyond this, thou mayest turn over infinite volumes, which are continually increasing, and serve only to distract thy mind and tire thy spirits, and impair thy health, but yield little profit after the expense of much time and labour. Bp. Patrick. 13. Let us hear the conclusion &c.] Solomon, to whom God gave a wise and understanding heart, so that before him there was none like him, neither shall any like him arise after him, who had carefully considered, and thoroughly examined, all things under the sun, and was therefore most likely to give a true judgment, gives his clear opinion in this affectionate conclusion of his book, "Fear God, and keep his commandments; for this is the whole," the whole duty and happiness "of man;" this is that alone which will carry him securely through the world, and lead him without errour to his final happiness. Dr. S. Clarke. The following Chapters from Ecclesiastes are appointed for Proper Lessons on Holydays. THE SONG OF SOLOMON. INTRODUCTION. THIS Book was written by Solomon, to whom it is expressly ascribed by the Hebrew title. It is almost universally allowed to have been a marriage song of that monarch, composed on the celebration of his nuptials with a very beautiful woman called "the Shulamite," the daughter, as has been supposed, of Pharaoh, and the favourite and distinguished wife of Solomon. Solomon was eminently skilled in the composition of songs, and he is related to have produced above one thousand, 1 Kings iv. 32; out of which number, probably, this alone was attributed to the suggestion of the Holy Spirit; for this alone has escaped the waste of time, by being preserved in the sacred volume, into which it was received as unquestionably authentick; and it has uniformly been considered as canonical by the Christian Church. The royal author appears, in the typical spirit of his time, to have designed to render a ceremonial appointment descriptive of a spiritual concern; and this Song is accordingly considered by judicious writers to be a mystical allegory of that sort which induces a more sublime sense on historical truths, and which, by the description of human events, shadows out Divine circumstances. The sacred writers were, by God's condescension, authorized to illustrate his strict and intimate relation to the Church by the figure of a marriage; and the emblem must have been strikingly becoming and expressive to the conceptions of the Jews, since they annexed ideas of peculiar mystery to this appointment, and imagined that the marriage union was a counterpart representation of some original pattern in heaven. Hence it was performed among them with very peculiar ceremonies and solemnity, with every thing that could give dignity and importance to its rites. Solomon therefore, in celebrating the circumstances of his marriage, was naturally led, by a train of correspondent reflections, to consider that spiritual connexion which it was often employed to symbolize; and the idea must have been the more forcibly suggested to him, as he was at this period preparing to build a temple to God, and thereby to furnish a visible representation of the Hebrew Church. The spiritual allegory, thus worked up by Solomon to its highest perfection, was very consistent with the prophetick style, which was accustomed to predict evangelical blessings by such parabolical figures: and Solomon was more immediately furnished with a pattern for this representation by the author of the forty-fifth Psalm, who describes, in a compendious allegory, the same future connexion between Christ and his Church. But though the work be certainly an allegorical representation, many learned men, in an unrestrained eagerness to explain the Song, even in its minutest and most obscure particulars, have too far indulged their imaginations; and, by endeavouring too nicely to reconcile the literal with the spiritual sense, have been led beyond the boundaries which a reverence for the sacred writings should ever prescribe. The ideas which the sacred writers furnish concerning the mystical relation between Christ and his Church, though well accommodated to our apprehensions by the allusion of a marriage union, are too general to illustrate every particular contained in this poem; which may be supposed to have been intentionally decorated with some ornaments appropriate to the literal construction. When the general analogy is obvious, we are not always to expect minute resemblance, and should not be too curious in seeking for obscure and recondite allusions. Solomon, in the glow of an inspired fancy, and unsuspicious of misconception or deliberate perversion, describes God and his Church, with their respective attributes and graces, under colourings familiar and agreeable to mankind, and exhibits their ardent affection under the authorized figures of earthly love. No similitude could indeed be chosen so elegant and apposite for the illustration of this intimate and spiritual alliance, as a marriage union; if considered in the chaste simplicity of its first institution, or under the interesting circumstances with which it was established among the Jews. This poem may be considered, as to its form, as a dramatical poem of the pastoral kind. There is a succession of time; and a change of place, to different parts of the palace and royal gardens. The persons introduced as speakers, are the bridegroom and bride, and their respective attendants. The interchange of dialogue is carried on in a wild and digressive manner, but the speeches are adapted to the persons with appropriate elegance. The companions of the bride compose a kind of chorus, which seems to bear some resemblance to that afterwards adopted in the Grecian tragedy. Solomon and his queen assume the pastoral simplicity of style which is favourable to the communication of their sentiments. The poem abounds throughout with beauties, and presents every where a delightful and romantick display of nature, painted at its most interesting season, and described with every ornament that an inventive fancy could furnish. It is justly entitled A Song of Songs, or most excellent song, as being superior to any that an uninspired writer could have produced, and tending, if properly understood, to purify the mind, and to elevate the affections from earthly to heavenly things. Dr. Gray. The church's love unto Christ. SOLOMON'S SONG. She confesseth her deformity. It was the practice of the Jews to forhid their children the reading of this Book till their judgment was sufficiently matured; lest, in the fervour of youth, they should give too wide a scope to fancy, and interpret to a bad sense the spiritual ideas of Solomon. This was a very prudent and judicious precaution; and may well serve to restrain the practice, which has unfortunately prevailed among some Christians of modern times, of applying in an indecorous manner the strong figurative expressions which occur throughout this poem. Dr. Gray, Edit, Chap. I. ver. 1. The song of songs,] This title denotes the excellence of the song, not only in its structure and composition, but more particularly in regard to the subject of which it treats, as representing the earnest desire of the Church of God, which is the spouse or bride of Christ, to enjoy the great blessing of Christ's coming, as being her bridegroom; or He, by whose merits all the faithful are blessed or made happy. Bp. Patrick, Dr. Wells. For a general notion of the allegorical sense conveyed by the different parts of this book, the reader is referred to the heads of the several chapters. 2. Let him &c.] The bride here breaks out into expressions of tenderness, and addresses him when absent, as if he were present; being interrupted at times by the bridemaids who attend her, ver. 4. 8. Bp. Percy. 3. the savour of thy good ointments] Fragrant ointments were especially used at nuptials, and on other festival occasions; see Ps. xlv. 8; Prov. vii. 17; Amos vi. 6 hence the odour of sweet ointments became a common metaphor to express the extensive acceptableness of a good name. Bp. Percy. 5. -as the tents of Kedar,] Volney says, the tents of the Bedoween Arabs, woven of goats' or camels' hair, are black or brown. Parkhurst. The tents of the wild Arabs are to this day of a very dark or black colour, being made of the shaggy hair of their black goats. D'Arvieux. as the curtains of Solomon.] Rather, "as the tapestry of Solomon:" perhaps comparing her to one of the beautiful figures on fine tapestry. Dr. Hodgson. "I am black, but comely," &c. The expressions are of Kedar, as the curtains of Solo mon. 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 keeper of the vineyards; but mine own vineyard have I not kept. Before CHRIST about 1014. 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 Or, as one turneth aside by the flocks of thy companions? 8¶If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherd's tents. 9 I have compared thee, O my love, to a company of horses in Pharaoh's chariots. 10 Thy cheeks are comely with rows of jewels, thy neck with chains of gold. that is veiled. to be divided, as is sometimes the case in Hebrew diction, "I am black as the tents of Kedar, but comely as the curtains of Solomon." Bp. Lowth. 6. Look not upon me, &c.] Do not despise me, by considering my outward hue, for my brothers and sisters have done me injury by making me a slave to the meanest employments, in which I was exposed to the rays of the sun, and could not preserve my beauty. Bp. Patrick. 7.- where thou makest thy flock to rest at noon :] In hot countries, the shepherds and their flocks are always forced to retire for shelter during the burning heats of noon. 9. I have compared thee, &c.] The bridegroom, seeing perhaps, at some little distance, the bride anxiously seeking for him, here commends her conjugal affection by various compliments to her charms, and the dialogue is thus carried on to chap. ii. 8, in a very poetical, but unconnected manner. Bp. Percy. to a company of horses] This comparison will not be deemed coarse or vulgar when it is considered what beautiful and delicate creatures the Eastern horses are, and how highly they are valued. It is very remarkable that a Greek poet, Theocritus, has made use of a similar comparison to a Thessalian steed, to express the beauty of Helen. Bp. Percy. 10.- comely with rows of jewels, &c.] Olearius supposes the head-dress of the bride here referred to, to be the same with that which is now frequently used in the East. He says that all the head-dress of the Persian ladies consist in two or three rows of pearls, which are not there worn about the neck, but round the head, be | Or, galleries. 16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is green. 17 The beams of our house are cedar, and our || rafters of fir. CHAP. II. 1 The mutual love of Christ and his church. 8 The hope, 10 and calling of the church. 14 Christ's care of the church. 16 The profession of the church, her faith and hope. I AM the rose of Sharon, and the lily of the valleys. ginning at the forehead, and descending down the cheeks, and under the chin, so that their faces seem to be set in pearls. Harmer. 12. - my spikenard] Spikenard, or nard, is a plant growing in the East, whose root is very small and slender; it puts forth a long small stalk, and has several ears or spikes even with the ground; whence it has the name of spike-nard. Calmet. 14. — as a cluster of camphire] Interpreters have been much puzzled by these words which we translate "cluster of camphire." That which we call camphire was then unknown; and therefore the word is better translated in the margin by "cypress;" not meaning the tree known by that name, but an aromatick plant, (properly called cyprus,) known in the East, which produced a sweet-scented bush of flowers, and also berries, not much differing from the fragrancy of spikenard. These shrubs seem to have been cultivated at En-gedi near Jericho, after the manner of vines; and hence probably the nurseries of them are here called vineyards. Bp. Patrick. 15. thou hast doves' eyes.] To understand the force of this expression, we must not refer it to our common doves or pigeons, but to the doves of Syria, which have large and beautiful eyes. Those who have seen the fine Eastern bird, the carrier pigeon, will require no further commentary on this verse. Sir T. Brown. Or perhaps, as the dove is always considered as emblematick of conjugal tenderness and affection, the comparison to "doves' eyes may bear reference to the soft qualities which the eyes of the bride expressed. Harmer. But see note at chap. v. 12. 17. The beams of our house are cedar,] Perhaps the translation should be, "The beams of our house are cedar, and fir our roof;" and the expression, concurring with that of the last verse, may shew, that they were not in a house, but in a grove, where the heads of the firs and the cedars are poetically called the beams and roof of their chamber. Dr. Hodgson. Before CHRIST about 1014. 2 As the lily among thorns, so is my love among the daughters. 3 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under + Heb. I his shadow with great delight, and his sat down, &c. fruit was sweet to my taste. delighted and + Heb. palate. of wine. 4 He brought me to the + banquet- +Heb. house ing house, and his banner over me was love. me with 5 Stay me with flagons, † comfort + Heb. straw me with apples: for I am sick of apples. love. 6 a His left hand is under my a Chap. 8. 3. head, and his right hand doth embrace me. adjure you. & 8. 4. 7 I charge you, O ye daugh- + Heb. I ters of Jerusalem, by the roes, and b Chap. 3. 5. by the hinds of the field, that ye stir not up, nor awake my love, till he please. 8 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. 9 My beloved is like a roe or a c Ver. 17. young hart: behold, he standeth behind our wall, he looketh forth at the Chap. II. ver. 1. rose of Sharon,] Sharon, or Saron, was a town which gave name to a spacious and fruitful valley, reaching from Cesarea to Joppa. Dr. Wells. It is meant, "I am a mere rose of the field." The bride now speaks, and seems with becoming modesty to represent her beauty as nothing extraordinary, as a mere common wild flower: this the bridegroom in the next verse denies, insisting that she as much surpasses the generality of maidens, as the flower of the lily does that of the bramble. Bp. Percy. lily of the valleys.] Not the beautiful flower known among us by the name of "lily of the valley," but probably a Syrian plant of the lily kind, wont to grow in low lands. Harmer. 3. As the apple tree among the trees] Perhaps rather, according to the Chaldee paraphrase, "as the citron tree." Parkhurst. 5. Stay me with flagons,] This verse is a description of one falling into a swoon; in which it is usual to call for strong reviving smells. Bp. Patrick. 7. I charge you,-by the roes, &c.] This is a rural form of adjuring. The bride entreats her virgin companions by those delicate and sprightly creatures, which add so much to the beauty of the sylvan scenes, and in pursuit of which, as nymphs fond of rural sports, they may be supposed to have taken frequent pleasure. It is natural to conjure a person by whatever is most affecting, dear, or valued. Bp. Percy. By the roes.' The animal designed seems rather the gazelle or antelope. Parkhurst. 8. The voice &c.] The bride here takes up the discourse to chap. iii. 6. Bp. Percy. - The voice of my beloved!] This would be more intelligible, if we were to supply, as in the old version, "It is the voice." Dr. Durell he cometh leaping &c.] Allusion is here still made to the roes, ver. 7. 9.-behold, he standeth behind our wall, &c.] The Eastern buildings generally surrounded a square inner SOLOMON'S SONG. The church's victory in temptation. shewing himself through fair 10 My beloved spake, and said unto me, Rise up, my love, one, and come away. my 11. For, lo, the winter is past, the rain is over and gone; 12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; 13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away. 14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. 15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes. 16 My beloved is mine, and I am his he feedeth among the lilies. 17 Until the day break, and the shadows flee away, turn, my befChap. 8. 14. loved, and be thou like a roe or a young hart upon the mountains || of Bether. | Or, of division. court. The bridegroom seems here to be described as entering the outward apartments, and gradually seen, as he made his approach; first, behind the wall, then looking through the window, and lastly, putting his head through the lattice. Bp. Percy. 12. the turtle] This bird is in some sense, and sometimes, if not always, a bird of passage, as appears from Jer. viii. 7, where it is said to "know its time." Aristotle, Varro, and Cicero say the same. Script, illust. Expos. Ind. 13. — the vines with the tender grape] In many versions these words are rendered, "the vines in blossom." That the blossom of the vine may give a fragrant smell in hot countries, is shewn by the practice of the ancients, who used to put the dried flowers of the vine into their new wine, in order to give it fragrancy and a pure or flosculous spirit. Bp. Percy. 14. in the clefts &c.] Solomon having in the language of affection called her his dove, nothing was more natural, in an Oriental imagination, than the immediate comparing of the then residence of the Jewish queen to the rocky clefts in which their doves were wont to build. It appears that doves in those countries usually take up their abode in the hollow places of rocks and cliffs. The word, which we translate "stairs," occurs but once more; namely in Ezek. xxxviii. 20, and there is translated "steep places." It might be better perhaps here to translate the word, "steep places or lofty cliffs." Harmer. 15.-foxes, that spoil the vines:] As foxes in England do not destroy vines, this passage has sometimes CHAP. III. 1 The church's fight and victory in temptation. 6 The church glorieth in Christ. BY night on my bed I sought him whom my soul loveth: I sought him, but I found him not. 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. 3 The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? 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 had brought him into my mother's house, and into the chamber of her that conceived me. a Before CHRIST about 1014. & 8. 4. 5 I charge you, O ye daughters a Chap. 2. 7. of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please. been objected to; but we learn from Dr. Shaw, that "jackals of the lesser kind eat roots and fruits, and frequent the gardens every night." So Hasselquist says, 66 There is plenty of these animals near the convent of St. John in the desert, about vintage time; insomuch that the owners are obliged to set guards over the vines, to prevent these creatures from destroying them.” These then are clearly the animals, which are here meant. Fragments to Calmet. 17. Until the day break,] "Until the day breathe," literally; or, "till the day blow fresh." There is a peculiar beauty in this expression: in those warm climates the dawn of day is attended with a fine refreshing breeze, of the most delightful kind. Bp. Percy. turn, and be thou like a roe] That is, come to me with the swiftness of a roe or antelope, from thy lurking places. Dr. Durell. Chap. III. ver. 6. Who is this &c.] The dialogue seems to be taken up by the companions of the bride; afterwards (ver. 11) by the bride, and (chap. iv. 1,) by the bridegroom. Bp. Percy. like pillars of smoke,] It is customary at Eastern marriages for virgins to lead the procession with silvergilt pots of perfume. In the present instance, so liberally were these rich perfumes burnt, that, at a distance, a pillar or pillars of smoke arose from them; and the |