are compared to goats and sheep, and not merely to the hair of goats and the teeth of sheep, as we shall have farther occasion to observe1. The general ideas of the metaphor are purity, affection, and simplicity of understanding. Let us apply these figures.

1. The eye is a natural and scriptural image of the understanding-whence the expression of the eyes of the understanding.' And on these subjects we cannot avoid recollecting the maxim of our Lord, to be wise as serpents and harmless ' as doves;' and the apostle James's character of divine wisdom, as first pure, and then peaceable, easy to be entreated.

2. Chaste affection is probably the principal idea of the writer. Doves were among the antients sacred to love. Venus had her car drawn by them. The eye is the seat of love, as the dove is the emblem of it". This may afford us a hint upon the nature of genuine love to Christ. Such is the depravity of our nature, and the imperfection of our holy things, that we are very apt to mix carnality with our best affections, and to

1 I am the more satisfied with this interpretation, from observing the following image in a Persian poet, (which should be compared also with ch. v. 12.) The bard I allude to says, the eyes of his mistress played like a pair of water-birds with azure plumage, that sport near a full'blown lotos on a pool, in the season of dew.' Sir W. Jones's Works, vol. I.

2 One of our own poets, in an expression similar to that I have just cited from an eastern bard, says, Love in her ( eyes sits playing;' but in Solomon the image is sanctified; the cupid is exchanged for a dove, and wantonness for purity.

offer to our God a sacrifice with profane fire. This appears in several in several ways; but chiefly,

1. When we entertain low and mean ideas of the divine character; when we think him such ' another as ourselves:' an error which we are the more exposed to from the kind and condescending characters he has assumed: but to prevent this we should accustom ourselves to contemplate the divine and human glories of our Lord Jesus in their union. He is both a lion and a lamb: the root and offspring of David.' Of the seed of Abraham and of David, according to the flesh; but, in his superior and divine character, over all, God blessed for ever!'

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(2.) We should avoid all those gross and carnal expressions, which degrade and deprave devotion. Jesus Christ is indeed dear, infinitely dear, to all his people; yet terms of endearment borrowed from the objects of our carnal love have a tendency to degrade him, whom it is our first desire to honour. They that treat him but as the babe of Bethlehem still, should remember that he is not always a child: but that he has attained maturity, and taken possession of his throne.

(3.) The dove was a sacred emblem, not only with the Hebrews, but with the Syrians, who worshipped the Deity under this form, and bore this image in their colours. It has been thought also that they decorated their sacred doves, co'their wings' with ornaments of silver, vering

and their feathers with yellow gold'.' Though I rather suppose this passage alludes to the splendid images of this bird, wrought in gold and silver upon their standards. Our love to Christ should be always dignified with devotion; it should be religious as well as pure. A certain writer mentions a young lady of rank in a foreign monastery, who from her constant devotion to a crucifix, conceived a passionate tenderness for 'the object of her worship;' and he adds, that the images of all the saints have their inamoratos2. I fear this folly is not wholly confined to catholics. When we essentially mistake the character of the Redeemer, we worship an idol of our own imagination, rather than the true Christ of God.

In the following verses the bride returns the compliment to her beloved, and commences an amiable altercation, as Dr. Doderlein understands it, respecting the pleasures and advantages of a town and country life.

Her commendation of the beloved is expressed in two terms-He is beautiful, and pleasant. The former idea will recur with much enlargement in the description of his person: the latter term merits some observation here.

The term pleasant', personally applied, in the scriptures constantly intends the pleasures and

1 Ps. lxviii. See Harmer's Observations.

2 Nott's Odes of Hafiz, p. 25, note.

3 y from 'pleasant, sweet, agreeable.' The term is applied to a variety of objects which determine its sense; as to a country, an instrument of music, or to speech: but, personally applied, it intimates the felicity of friendship and union of heart.

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the agreeable harmony of friendship. So the Psalmist tells us, it is pleasant for brethren to ' dwell together in unity'.' Saul and Jonathan were pleasant in their lives; that is, harmonious and agreeable; and the latter was very plea• sant' also to David; that is, he was emphatically his friend, which very term the spouse applies to her beloved in this song.-We may here remark by the way, that great part of the felicity of the matrimonial state depends on friendship. Where the husband considers the wife only as the instru ment of his pleasures, or an object of his conveniency, it can only be expected that she should regard him as a master and a tyrant. But a union of interests, a reciprocity of affection, and an interchange of kind offices, engender friendship, and friendship completes and crowns the happiness of the nuptial state.

The Lord Jesus is eminently the church's friend, and she is his friend-companion-consorts. Thus he addressed his own disciples'Henceforth I call you not servants-but friends+!' And this term implies both privileges and duties.

1. It is the privilege of friends to be intrusted with each other's secrets. The servant know• eth not what his Lord doth: but I have called

22 Sam. i. 23, 26.

1 Ps. cxxxiii. 1. The Hebrew name for a friend, companion, ́or neighbour, [] is properly a messmate, whence [n] a female companion, a consort. See Parkhurst.

John xv. 15.

you friends,' saith our Redeemer; for all 'things that I have heard of my Father, I have 'made known unto you.' He 'revealeth himself ' unto them as he doth not unto the world;' for the secret of the Lord is with them that fear him, • and he will shew them his covenant'.' So Abraham was the friend of God: the Lord therefore would not destroy Sodom till he had acquainted him. Shall I do this, and not let Abraham 'know?'

On the other hand, the Lord's people have their secrets, which they confide to his ear. They have their secret sins to confess, their secret sorrows to relate, and their secret comforts to enjoy. They pray in secret' to him that heareth in secret; and they have bread to eat in 'secret' which the world knows nothing of.

2. The friendship here referred to arises, in a great measure, from a unity of ideas, interests, and designs. In thy light shall we see light,' saith the Psalmist. By viewing objects in the same light with God, we become reconciled to all his will, and assimilated gradually unto his image. By viewing sin in God's light, we see it to be exceeding sinful-by viewing holiness in God's light, we discover it to be altogether amiable-by viewing afflictions in God's light, we discern them to be working together for our good, Unity of ideas creates unity of interest. If we

1 Ps. XXV.