silenced all controversy, we now see, and every humble christian will admire, the gracious intention of this procedure, both to prevent the inconvenient bulk of our revelation code, and to awaken our curiosity, if such matters deserve our curiosity, to the diligent observance of that general precept, Search the scriptures". The scriptures recommended at this time, and by the author of this precept, were only that ancient collection I am speaking of, in which, we are undoubtedly sure, the poem under consideration always stood as a part, and consequently is entitled, along with the rest, to the search, the investigation here enjoined. The enjoiner makes no distinctive exception, and gives no preferable direction to one part of the received collection more than to another; as well knowing that they all pointed to the same view, and all uniformly concurred, according to their several modes, in the one gracious work of exhibiting to the studious searchers the consolatory prospect of 'eter'nal life, by their joint testifying of Jesus.' And, though we meet with no quotation formally adduced out of this mysterious part of what was included in the general injunction, yet from some of the other parts we have a sufficient number recorded, to be both a direction and a key to us. Our Saviour from his own mouth, and his apostles in their narrations, have applied to him many passages out of the Old Testament, which at first sight seemed

VOL. II.

U

1 St John v. 39,

seemed to carry no such application, as every christian must have observed, and I hope observed it with delight. And, if one or two passages in a song or psalm, or prophecy, do once appear to belong, and in a peculiar manner to Him, there is neither difficulty nor impropriety in carrying the pleasing idea through the whole; as it will not be thought altogether decent, nor found very consistent, to be jumbling the transactions of this world and the mysteries of his love and wisdom together, in one continued thread of discourse. If after all there shall still remain in any or all of these sacred publications, and in this Song among the rest, any obscurity or unfathomable depth, about which, after all our attention and diligent examination, we cannot attain to full satisfaction, let us trust the discovery of such hidden beauties, as beauties we are sure they are, to that happy state, with the prospect of which the apostle thus comforted himself Now we see through a glass, darkly, but then face to face; now I know in part, but then shall I know, even as also I am known Till which time, let us gratefully adore where we do know, and reverently admire where we do not.

And now with these assistances, and under these limitations, let me be permitted, in character of a humble searcher, and under the obligation of that comprehensive precept, to try what

II Cor. xiii. 12.

what can be made in the way of interpretation, of this applauded POEM, which has so much employed the pens of critics and commentatators, both for and against it. I have already objected, and given my reasons for objecting, against the fancy of Pharaoh's daughter, or indeed of any temporal transaction whatever, being the original basis of such a lofty specimen of inspired poetry, which appears to me to discover sufficiently, in every part of it, what has been not only the primary, but even the sole intention of its great AuTHOR. And if it shall be judged any way censurable to begin with such an ill-looking piece of opposition to, and deviation from, so many learned' of former times, let the attempt, weak and inconsiderable as it may appear, pass for an experiment of what may be done without that old notion; now that so many repeated Essays have shewn how unlucky they are with it. I see the labour it has cost the abettors of the marriage plan, to reduce the Poem into something of methodical construction, and to branch it out into seven of what they call Eclogues, thereby to adjust it to the seven days of the marriage-feast, which, they tell us, the Jews in Barbary observe to this day: and, as they have nothing but conjectures on which to build this supposed partition, they might with equal propriety have made eight Eclogues out of it, in conformity to the common division of it into eight chapters.

On the very face of this Poem, it is visible that

it observes neither order nor method, is constructed on no pastoral model, and confined to no dramatic rules, but is wholly made up of Rhapsodies; or, if this once proper Greek word shall be now thought improper in sacred matters, of raptures, broken but descriptive exclamations or acclamations to and from the two speakers; and looks backward and forward, wildly, dare I say, and extatically, into the various states of connection between the great, the gracious hero, and his happy beloved. Upon this hypothesis, if it shall be called no more, which the writers I differ from allow to be a part, and I would fain take to be the whole, of its design, it may be possible to investigate its beautiful meaning, in most places, without much display of extraneous assistance, or forced artifice of fanciful arrangement. Its venerable language, for venerable it certainly is, whether we admit it to be the language of Paradise or not, has confessedly something so singular in its constitution, that the least acquaintance with it will soon find it to be the surest and safest explainer of itself. The calling in of what some term sister dialects, but which appear rather to be corrupted descendants, may tend to obscure, but can add nothing to the lustre of the old mother. From her own pure and unmixed fountains, flowing down to us through so many ages, I would wish to draw my explications; and shall be well enough pleased, when I find this or that translation going along, but no way disturbed when it is otherwise. I need

make

make no previous apology for such a freedom, as it is only claiming the liberty which so many before me have assumed; and with this plea in my excuse, that it is more respectful to this inspired Poem to contemplate it in its own native and inherent excellencies, than to daub it over, however prettily, with fictitious colourings. Under what allusions, or boldness of metaphor, an eastern monarch might have regaled his favourite Sultana, is little or none of my concerns as a christian. As a critic, or pretender to that high title, I might applaud or censure, extol beauties, or point out blemishes by way of amusement; and, whether just or not, it would be of little consequence. But in what strains, or in what terms of description, the Spirit of God would direct the wise Solomon, or any other of his chosen scribes, to express any degree of intercourse and communication between Christ and the church, is an affair of a more solemn nature, and challenges all the seriousness of attention, which the soul that thinks itself interested in such a description can bestow upon it. In this predicament I place myself; and am happy to find in the midst of the 'living oracles' a poetic composition of a peculiar style, which, from its construction, seems to contain some hidden mysteries; and, from its situation, leads me to receive it as analogous to its sacred companions of the same character: under which analogy, I would wish, in all humility and dependance upon proper help, to search and examine it by itself, detached from all useless and unnecessary