perb (red) Syrian lilies, and his conversation to the purest liquid stacte, or myrrh, referring perhaps to the luscious drops distilled from those flowers-His hands and wrists are richly ornamented with rings of gold2.—And his ivory skin covered with a splendid sapphire robe3.-His

seems to require it. There is no doubt but the beard is bere alluded to, and compared to a young nursery of aromatics; but the word rendered' towers' is of.doubtful interpretation. Mr. Harmer (Sol. Song, p. 165) thinks they were vases in such a shape, containing sweet-waters; but as the word perfumes seems to refer, in its use, more particularly to powders, I rather conceive they were a kind of silver pyramids to burn different kind of odours, and which were certainly the most powerful in their fragrancy. It may be added, in illustration of the former member of this verse, that Hafiz, speaking of his cup-bearer, describes his 'cheeks' empurpled garden.'-(Nott. p. 35) an image very similar to Jolomon's.

1 His lips like lilies:" the expression intimates the sweetness of his conversation, and alludes, according to Sir Tho. Brown, to the sweet dew-drops observable in the cups of the red lilies, mentioned by Pliny, as so much admired in Syria. That the colour, as well as sweetness of these, is referred to, appears probable from the following allusions in oriental writers: Him whose lips are like a red lotos in full bloom.' (Asiatic Researches, vol. iii. p. 392) How can tulip-coloured wine be compared to the rubies of thy lips?' (Oriental Col. vol. II. p. 266.)

2 His hands rings: i. e. in the bold eastern style, covered with rings, and the wrists with bracelets. So Martial calls a hand ornamented with rings, set with the sardonyx, sardony chata manus. (Ep. xxv. lib. 2.) And an Indian poet sings, 'O my shepherd! thou art my life: each finger has a ring on every joint, and thy arms have 'bracelets.' Orient. Col. vol. II. p. 399. The antiquity of these ornaments may be seen in 2 Sam. i. 10. &c. Jews say the tarshish was a sea-green: others, that it meant the chrysolite, i. e. gold coloured. The former seems most probable in this place.

The

That the spouse

2. His body bright ivory covered,' &c. could not intend to describe her beloved naked, is to be in

legs, marbled with health, (perhaps laced with azure ribbons,) and his feet in golden sandals, are compared to marble pillars upon pedestals of gold. His aspect is resembled to Lebanon, and his stature to the cedars'.-His mouth, that is, his breath, is said to be sweetness itself3; and to sum up all, his whole person is every way admi

ferred, not only from the laws of decency, but from this circumstance, she describes him that they might know him; besides it is not usual to have the body naked, when the extremities are so richly dressed and ornamented. Nor will the original [n] bear to be rendered inlaid being uniformly applied according to its radical idea to covering over. (Texit. obtexit, Leigh's Crit. Sac.) A sapphire robe over an ivory skin, then, I suppose to be the object of description; and if it be true, as some pretend, that the antient sapphires were spotted with gold, like the starry heavens, no dress can be well conceived more elegant and superb. As to the word [w] here rendered body, and in the preceding chapter bowels, Mr. Parkhurst derives it from (y) Magnah, in the sense of lax loose, which is also the sense of the kindred verb in Arabic. It generally refers to the internal parts, the bowels, &c. (See Gen. xv. 4.xxv. 23. 2 Chron. xxi 15. &c.) but in Dan. ii. 32. speaking of Daniel's image, plainly refers to the external form, and is used, as we often use the word body, for the human trunk, exclusive of the extremities.

1 His legs, pillars of marble:' So Ovid speaks of marble feet (marmoreis pedibus, Amor. 1. 2. c. 11). But as the same word in the original signifies fine linen, I am by no means sure that this does not also refer to drawers of fine linen, such as the priests wore,

2 Ep. Lowth observes the elegance and propriety with which the author compares the king to Lebanon for dignity. and grandeur, and afterwards the queen to Carmel for grace and beauty!

3 His mouth, literally his palate, is here evidently put for his breath, which is said to be sweetness itself,' or in the Heb. idiom sweetnesses.' It may be worthy of remark, for the sake of the allegorical application, that It is not un

rable and desirable. Such I consider as the outline of the description, literally viewed; the inquisitive reader will refer to the notes for my authorities, and others will pass on to the allegorical application, which will be confined to a few hints, selected with great attention, and offered with much diffidence.

The first part of the description naturally reminds us of him who was fairer than the children of men, and higher than the angels; who was lifted up' on the cross for an ensign' to the Gentiles,' and who is the captain of our salvation-the elect of God, and the head of men and angels.

"

As the golden bead of Nebuchadnezzar was designed to represent the glory of his kingdom, so may this part of our description represent the excellency of his government, who is King of kings and Lord of lords: whose kingdom is everlasting, and of whose dominion there shall be no end. The eyes are the index of the heart; and, in this description, plainly indicate wisdom, purity, gentleness, and love: his lips drop words of love and kindness, and his breath (or spirit) communicates life and healing. The other parts

usual [among the poets of Persia and Turkey] to allude 'to the miraculous power of Isa's [Jesus's] breath, which could give health to the infirm, and restore the deceased to life. These (allusions) are by no means ironically or irreverently intended.' [Or Col. vol. I. p. 42] Hafiz, for instance. in one of his odes, refers to the breath of the Messiah (Messiæ halitum habens which was able to recal the dead to life. Nott's Odes of Hafiz. p. 63. note.

of the description must not be too minutely allegorized, as only generally indicating the perfection and elegance of the august person described, whose rank is marked in the splendour of his dress, and the costliness of his ornaments.

The concluding sentence, however, whịch sums up the whole, merits our more particular attention, He is altogether desirable.' This may be considered as a summary of the above description. First, he is desirable for the dignity of his person, and the glory of his kingdom, but faintly represented by the most precious goldpure, permanent, and glorious. Speak we of his array the sapphire sky is but his robe, and the stars are his gems of royalty. If we review the softer graces of his character,

His eyes are glory mix'd with grace,
In his delightful, awful face,

Sit majesty and gentleness.'

WATTS.

Whenever he speaks, either pleading as our advocate with the Father-or teaching us by the medium of his word,

'Persuasion dwells upon his charming tongue
And eloquence divine.'

The Spirit he breathes on his elect conveys spiritual and eternal life, with all the blessings that accompany it.-In short, his person and character comprize every thing amiable or desirable -whence he is called the desire of all nations'.'

1 Hag. ii. 7.

He was the desire of the antient patriarchs. To Adam he was revealed 'as the seed of the woman,' who was to break the serpent's head. Enoch prophesied of his coming in all his glory. Abraham desired to see his day; he saw it and was glad. David rejoiced in spirit when he said, The LORD said unto my Lord, sit thou at my 'right hand, until I make thine enemies thy footstool.'

ISAIAH saw his glory and spake' very frequently of him.' MALACHI closed the canon of the Old Testament with the promise of his speedy coming; yea, to him give ALL the prophets witness' and when he came, good old SIMEON was foremost among those who waited for his salvation, and embraced him with rapture.

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He was the desire of all nations-not of the Jews only, but of the Gentiles also, and that in two respects; for they had a general expectation of some great deliverer, and (though they knew it not) he was the very Saviour that they wanted. Even SOCRATES was all anxiety, on the grand point of acceptance with God, and advised his pupils to wait for a great unknown teacher then to come'.

This subject must not close with the cool language of enquiry and observation. The spouse concludes with rapture- This is My beloved, ' and this is my consort, My spouse, My Lord.'

1 See Historic Defence of Experimental Religion, vol. I.. p. 154, &c.

2 The word here used is the masculine of that above repdered consort.