PARKHURST (following the derivation of the word from fire) renders it confectionaries-things baked or prepared by fire: but might he not with equal propriety have referred to some cordials or simple waters distilled by fire? or even to wine in baked earthen vessels?-In this great uncertainty, I have preferred the most general term I could find -refreshments. The other member of the sentence, Strew citrons round me,' is literally rendered, and presents us with the image of a person seated upon a carpet (as is the eastern custom) and surrounded with fruit and other delicacies,

The application of these verses to a chaste and spiritual mind is easy. We need not seek far for what is intended by the banqueting house, or wine cave. Free and intimate communion with God in holy exercises is a banquet to the soul; and

We have observed in the preliminary essay, (p. 95, &c.) from the highest authorities, that these images are allegorically employed by the Persian poets, particularly Hafiz. Accordingly to the mystical vocabularies [or rather com"mentaries] on Hafiz, by wine the poet invariably means "devotion; by the breeze, an illapse of grace; by perfume, "the hope of the divine favour; by the tavern or banquet"house, a retired oratory; by its keeper, a sage instructor;

by beauty, the perfection of the supreme Being; and by "wantonness, mirth, and inebriety, religious ardour, and "disregard of all terrestrial thoughts and objects," Hindley's Persian Lyrics, p. 29.

6

I may add, from another writer, that the most respectable commentators assert the koranic principles of Hafez.' Feridoun attempts to prove that even his most luxuriant ' verses are but so many religious allegories ;' and so prevalent is this opinion that the language of Hafez has been stiled among the Mussulmans, Lessan Gaib, or the language of mystery. Nott's account of Hafez, prefixed to his select odes, p. x.

the place where this is enjoyed, a banqueting house. In this view the temple was such to the pious Jews, where the sacrifices were considered as a feast, and the wine poured out as the wine of a banquet, whereby the heart, both of God and man, was gladdened.

"How excellent is thy loving kindness, O God!

'Therefore the children of men put their trust under the 'shadow of thy wings.

'They shall be abundantly satisfied with the fatness of thy

'house;

'And thou shalt make them drink of the river of thy 'pleasures1.'

The blessings of the gospel are promised under the same image, and the communion with God vouchsafed in his house, is a feast, or banquet, under every dispensation.

In this mountain shall the Lord of Hosts make unto all 'people

A feast of fat things;

A feast of wines on the lees;

Of fat things full of marrow;

• Of wines on the lees well refined'.'

Agreeable to the same imagery, all the provisions of the gospel are represented under the idea of a feast-a marriage feast, at which we know that plenty of wine was always an essential article3.

When the queen of Sheba was brought into the court of Solomon, and saw all his glory, and heard his wisdom, we are told that there was

no more spirit in her :' she was overcome with admiration and astonishment. Such is the state of a believer's mind, favoured with intimate communion with his God, and with eminent discoveries of his glory. Thus it was with David, when he rejoiced with great joy on occasion of 'the people's offering willingly for the temple;' and he said, Now therefore our God, we thank thee, and praise thy glorious name. But who ́am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have 'we given thee'.' And, when he reviewed the divine conduct toward him on another occasion, overwhelmed with gratitude, he exclaimed," and "is this the manner of man, O,Lord God!”

So when at a distance from the house of God and means of grace, with what pleasure does he recollect his former enjoyments, and with what anxiety pant for their return!

O God, thou art my God; early will I seek thee: 6. My soul thirsteth for thee;

My flesh longeth for thee;

In a dry and thirsty land, where no water is;

To see thy power and thy glory,

So as I have seen thee in the sanctuary:

Because thy loving kindness is better than life

< My lips shall praise thee.'

To the experience of David we might add that of Isaiah, of Paul, of John the Divine, and others. Nor is it in scripture only that such

1 1 Chron. xxix. 13, 14. 3 Ps. lxiii. 1, &c.

2 Sam. vii. 19%

sublime expressions of devotion are to be met with there are several instances, both in the martyrology, and in authentic religious biography. It is enough to mention the names of Fenelon, Boyle, Watts, Col. Gardiner, and Mrs. Rowe; in whose experience we meet with examples of that rapturous devotion which has at times overcome the mortal frame, and led them to say with Paul, in another case Whether in the body, or out of the body, I cannot tell• God knoweth.'

In such a frame of mind we suppose the spouse to have confessed herself sick-faint, or wounded with love completely conquered by the display of his tenderness and affection, when his banner ⚫ over her was love:' which expression is very properly thus expounded by an old writer. • The 'banner of our Lord is his love, which he hath publicly declared to us, that he might draw us to himself: by which also, when we are come to him, he retains us with him; and strength'ens us with the same when we fight against our spiritual enemies. And that we may always 'look upon it, he carries it over us; that is, ren'ders his love most familiar to us. He that knows not this banner, can be none of his soldier; and ⚫ he that deserts it is undone, unless he presently return to it. So that as the Roman legions had ' their several names (the pious, the faithful, &c.) ' in like manner this may be called amoris legio, * the legion of love2.'

1 Telewμen ayanns, LXX. Amore languo. Vulgate. Dalherrus in Patrick.

E e

He supported

In this situation the spouse fell into the arms of her beloved, where she found tenderness, support, relief. His left hand was under her head, and his right hand embraced her. her with cordials, wine and fruits. It is not here necessary to descend to particulars. Whatever be the believer's wants, he may find a rich supply in the gospel, administered by the tender hand of that Saviour, who is touched with the feeling of our infirmities;' who knows how to speak a word in season' to him that is faint or weary;' who giveth strong drink unto him that is ready 'to perish; and wine to those that be of heavy ' hearts.'

Verse 7.

Bridegroom. I adjure you, O daughters of Jerusalem, Before the antelopes, and before the hinds of the field,

That ye disturb not, nor awake

This lovely one, until she please.

As this verse, with little variation, occurs in two other places, it may be considered as a kind of chorus; but whether it be spoken in the person of the bridegroom, or the bride, is doubtful. In the other passages, these words appear to be uttered by the spouse, notwithstanding the construction of the original would lead us to refer

1 Both the noun Ahabah, 28, love, and the verb Techpatz, Penn, until she please, are feminine; and it is remarkable that the term for love is here of a different root from that which is applied to the bridegroom, Dodi, T, my beloved, and the same that is given to the spouse in chap. vii. 6. My version is nearly that of Michaelis in Bp. Lowth, who supposes a mistake in the Masoretic punctuation.