and so appropriated does it appear to this me taphorical purpose, that it very seldom occurs in its proper and literal sense'.'

Some of the passages thus certainly allegorical have a resemblance so striking to the Song of Solomon, that the comparison has great weight with me, to prove that also to be allegorical: I shall produce a few instances for the satisfaction of the reader, and many more will be alluded, or referred to in the subsequent commentary.

The most striking instance is that of the 45th psalm, which is commonly supposed to have been written on the same occasion. If so, it could noț be written by David, because he appears to have died before this marriage; nor yet by Solomon, because the writer speaks of him (a type of King Messiah) as a third person, and tells us his poem was composed to be recited in his presence, at least as I understand the first verse, which runs thus:

< My heart enditeth a good matter;

'I will speak unto the king that which I have composed; 'My tongue [shall be as] the pen of a ready writer.

It is probable then, it might be written by the prophet Nathan, the author of the beautiful parable which reproved David's sin'. However, there is so striking a resemblance between the opening

1 Lowth's Lect. XXXI.

2 2 Sam. xii. 1. &c.

M

of this psalm and that of an ancient runic poem', that I cannot help observing it. The bard it seems had been taken captive by the enemy, and composed an ode in praise of the conqueror, as the price of his ransom; whence the poem is called 'The Ransom of EGILL, the scald,' or bard, and begins thus: I bring in my bosom the gift of Odin [i. e. the god Woden] my mind is deep 'laden with the songs of the gods.

'I offer my freight unto the king: I owe a poem 'for my ransom: my lays resound his praise.' The following verses will also find their parallel in the same and other psalms.

The drawn bow twangs: it sends forth the arrow to meet the sword. The king hath gain'ed a firm possession in the enemy's land. Praise 'dwells beside him.

I have published the praises of the king: I ' have poured forth from my breast the praises of 'Eric.'

Begging the reader's pardon for this digression, I shall now recite some other verses in this psalm, referring to the parallel passages in the Song of Solomon. Of the king it is said:

Thou art fairer than the children of men :
Grace is poured into thy lips.2

The following words seem to allude to the chariot of state described by Solomon, and allegorically expressive of the gospel.

On thy word of truth, of meekness, and of righteousness, ride prosperously.'

1 See five pieces of Runic Poetry, translated from the Islandic language. Dodsley, 1763.

2 See Sol. Song, ch. v. 10, 13.

And in the next we have express mention of his perfumed garments.

Myrrh, aloes and cassia perfume all thy garments.'

But the description of the spouse is so strikingly similar to that of Solomon's, that I think there can be little doubt that they are equally allegori. eal, and of the like import.

Kings daughters are among thy honourable women: Upon thy right hand stands the queen in gold of Ophir. 'Hearken, O daughter, and consider, and incline thine ear: 'Forget also thine own people, and thy father's house : 'So shall the king greatly desire thy beauty.

The king's daughter is all glorious within,

Her clothing is of wrought gold,

'She shall be brought unto the king in raiment of needle' work :

The virgins, her companions that follow her, shall be 'brought unto thee:

'With gladness and rejoicing shall they be brought : They shall enter into the king's palace.'

Several passages interspersed with the above, demonstrate that this can refer to no mortal love; but must be allegorically explained. The Chaldee paraphrast expressly applies the psalm to King Messiah, and so doth the apostle Paul: and the analogy between this and the Song of Solomon, strongly pleads for the like spiritual interpretation of that song.

ISAIAH employs imagery of the same kind in the like manner. To Zion he says,

'No more shall it be said unto thee, Thou forsaken!
Neither to thy land shall it be said any more, Thou desolate!
• But thou shalt be called, The object of my delight;
And thy land The wedded matron :

For JEHOVAH shall delight in thee;
And thy land shall be joined in marriage.

For as a young man weddeth a virgin,
So shall thy restorer wed thee:

And as a bridegroom rejoiceth in his bride,
So shall thy God rejoice in thee1.'

JEREMIAH and EZEKIEL both employ the same imagery: the latter with peculiar boldness, and in a manner more exposed to the fastidiousness of European criticism. I shall give a few verses that may serve to illustrate the imagery of Solomon,

I clothed thee with embroidered work,
And shod thee with badger's skin ;
'I girded thee about with fine linen,
And covered thee with silk.

I decked thee also with ornaments,
And I put bracelets upon thine hands,
And a chain upon thy neck,

And I put a jewel on thy forehead,
And earings in thine ears,

And a splendid crown upon thine head:

Then wast thou decked with gold and silver;
And thy raiment was of fine linen, and silk,

And of embroidered work.

And thy renown went forth among the nations for thy

'beauty:

For it was perfect, through my comeliness which I put 6 upon thee,

Saith thy God, JEHOVAH

The same kind of imagery occurs in the New Testament, though less ornamented and poetical, JESUS CHRIST calls himself the bridegroom, and

1 Bishop Lowth's Isa. chap. Ixii. 4, 5. See also ch. liv. 6, 7.

2 Ezek. xvi. 10-14. See Bp. Newcome's version, and Compare Lowth's notes in Isa. iii. 21.

his disciples, children of the bride chamber. John the Baptist speaks of him in the same character, and calls himself the friend of the bridegroom'.' St. Paul, we have seen, employs the like figures. In the book of Revelation, the new Jerusalem is described as a bride adorned for her husband, and expressly called The bride, the lamb's wife.'

These, and the like passages, are sufficient to shew that the metaphorical language of Solomon, may and probably ought to be interpreted in the The following considerations car

same manner.

ry the matter farther.

It is generally admitted that the sacred canon was compiled and closed by Ezra.-Ezra was a prophet-now if Solomon's Song had been a mere nuptial poem, or a carnal love-song, how are we to account for its admission into the sacred canon, and uninterrupted continuance there? For, though there have been formerly controversies among the Jews about the books of Proverbs and Ecclesiastes, yet there never was any concerning this3. It deserves also to be considered, that this book was universally admitted in all the translations and ancient versions of the scriptures; and allegori: cally explained by the most ancient commentators. The ancient book of Zohar asserts that Solomon composed it by the inspiration of the Holy Spirit, The Chaldee Paraphrase has this title, The songs ⚫ and hymns which Solomon, the prophet, the king

2 John iii. 29.

Matt. ix. 14, 15. 3 Gill's Expos. p. 2. All the scriptures are holy, but the Song of Songs is the Holy of Holies.' Misnah, Tract Yadaim, quoted in Gill's Expos. p. 2.