As I wish to avoid minutia in the application of the allegory, and as much as possible repetition in my remarks, the improvement of this. section will be short, and confined to few particulars. The two first articles naturally remind us of the apostolic admonition to put on the girdle of truth, and to have our feet shod with the preparation of the gospel of peace.' How beautiful upon the mountains are the feet of them that bring glad tidings'-the tidings of our salvation! Gospel truths bind the church together like a girdle, and the doctrine of atonement is that central point in which they all unite: Every doctrine of the scriptures is precious, but this cup of mingled wine' is the ruby in its eentre. The church is fruitful like the corn, and all her children receive their first nourishment from this source they all drink of this cup.'-Her clothing is like the lily-she is arrayed in ‘fine linen, pure and white, which is 'the righteousness of the saints.' Her bosom is the seat of love and innocence-Her walk erectand her ornaments the graces of the Spirit.-If the structure of her nose mark the strength of her

as the most faithful version of the text as it now stands, which runs more literally thus: Thy palate is as the best 'wine,' conw 77 77, going to those beloved for up'rightnesses; i. e. the wine which I send to those whom I particularly esteem for their virtues and integrity.' See chap. i. 4. The last line evidently refers to the intoxicating quality of generous wine, which causeth those who drink freely to mutter, or murmur, in their sleep.

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mind, the clearness of her discernment may be expressed by comparing her eyes to the pools in Heshbon. Her head is crowned with the nuptial garland, and her tresses are disposed with the utmost care; so that, upon the whole, in New Testament language, she is prepared as a bride ' adorned for her husband'-and then introduced to him, who was waiting for her in the galleries ' of his grace.' On this I would offer only two or three remarks.

1. That all the beauty and ornaments of the church are to prepare her for her Lord. The graces of the Spirit are not bestowed for our admiration, but for his delight. We are not to seek our happiness in self-enjoyment but in his presence. It should not be the supreme object with us, to be happy and comfortable in ourselves, but to be useful and acceptable in his sight.

2. The Lord 'waiteth to be gracious'-he waiteth to receive his people. When they are prepared he is always ready. Behold! I stand ' at the door and knock.'

3. A third remark will lead to the following part of the section-it respects the different style in which the bride is commended by the virgins, and by her Lord:-they speak with admiration, he with rapture. He that hath the bride is the bridegroom: but the friend ' of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the

bridegroom's voice'.' This joy is also fulfilled in the virgins, the companions of the bride; but how far greater is the bridegroom's joy! yet ' as the bridegroom rejoiceth over the bride, so 'shall thy God, O Zion! rejoice over thee'.'

4. The delight which the Lord takes in his people is in the enjoyment of their graces.'How pleasing art thou, O love! for delights!' Partly through the cold taste of European composition, and partly through our depraved nature, which carnalizes every thing, these expressions may seem extravagant, and even licentious; but strip off the figurative dress, and you have such solid truths as these: that God himself, be supreme excellence, must love himself supremely; and his creatures as they resemble him : that as the supreme beauty is moral excellence, so God's supreme delight is in holiness and purity: a sinner therefore can only be with him an object of complacency, as viewed in the Saviour: and the more of the image of Christ and the graces of his Spirit appear on his people, the more amiable are they in his sight.

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Again, as our happiness depends only on conformity to the Most High, and communion with him, if he love us, he will display that love by assimilating us to himself, and drawing us into communion with him: For whom he did foreknow, them he also did predestinate to be con'formed to the image of his Son,'

1 John iii. 29.

2 Isa. lxii. 5.

5. The last verse, which contains the reply of the spouse, is partly a repetition, and so far has been considered already. The concluding phrase expresses either her subjection to her husband, as the Hebrew commentators say, or rather his affections to her, as it is said in the 45th psalm -So shall the king greatly desire thy beauty.’

SECTION XII.

Ver. 11-13.

Spouse. Come, my beloved, let us go forth into the field,
Let us lodge in the villages.

We shall be ready for the vineyards,
We shall see whether the vine flourish,
[Whether] the tender bud open,

[Or] the pomegranate blossom.

There will I grant thee my affections.

The mandrakes yield their odour,

And over our gates are all precious fruits,

Both new and old,

[Which] my beloved, I have reserved for thee,

In the former parts of this song the queen discovers a decided partiality for rural scenery, and a country life; and these verses contain a proposal to spend the following night at some villa, a little distance from the metropolis, where she had provided an entertainment for her lord, consisting of things new and old; that is, not only of the earliest productions of the season, but the most curious preserves, which probably had been brought from Egypt, and kept for this

occasion. As to the mandrakes, it is indeed doubted what particular fruit they may intend ; but most probably, from the contest of Leah and Rachel about them, something very rare, and supposed to excite love'.

Applying these words to the spiritual bride we may remark, 1. That the love of retirement is often the character of a pious mind-of a mind devoted to meditation and prayer, and to converse with the Creator in his works. On the other hand, when the mind is strongly attached to the parade and bustle of populous cities, it indicates a love to vanity, and a disinclination to commune either with our own hearts, or with our God.

2. The getting up early to observe the progress of nature, shews a diligence highly ornamental to the Christian character, and a taste honourable to its possessor. Men of elegant taste and elevated minds prefer these objects; and it is certainly the mark of a groveling mind and a mean understanding, either to take delight only in getting money, or in spending it in the vain and wicked amusements of a city. Happy is the

DUDAIM, mandrakes: So the LXX. (who translate ONTIT, Mardgayoga) Onkelos, and most critics and commentators. Hasselquist (Voyages, p. 160) found a great number of these plants near Galilee, which were ripe in May, and, with other travellers and naturalists, describes it as of a strong nauseous smell, and not good to eat; but then as a Samaritan priest told Mandrell, they were supposed to help conception by being laid under the bed. How ever, the editor of Calmet is confident that the dudaim were melons.