ART. VII.-The Song of Songs, which is by Solomon. A nero Translation: with a Commentary and Notes. By T. Williams, &c. 8vo. 6s. Boards. Williams. 1801.

THE variety of interpretations given to the Song of Solomon, and the abuse to which it is liable from the levity of the profane, were sufficient motives to the Jews for prohibiting the perusal of it, till the powers of reflexion were matured by age and experience; and, among serious Christians, many have doubted whether it can be admitted with propriety into those writings which are destined for the edification of their families. The difficulties attending this question are certainly not. inconsiderable; and we cannot hesitate to affirm, that the mind should be well instructed in the truths of religion in general, and the peculiar language and ardent phraseology in which they are frequently conveyed by the prophets in Scripture, before it venture to seek the benefits which the allegory in this poem is intended to convey. Far be it from us to entertain for a moment the profane and idle notion, that it is a mere licentious poem, composed by Solomon in the midst of his debaucheries, or that it was the effusion only of a poetical imagination in his happier days, when he was celebrating his nuptials with his Egyptian consort. In either case, the work could neither claim a place in our sacred writings, nor have been honoured with so much reverence by both Jews and Christians. We are constrained then to search for some more remote and allegoric meaning: and if we find in the Old Testament the relation between Jehovah and the Jewish church, and in the New Testament that between Christ and his own church, described in terms frequently similar, and equally derived from matrimonial intercourse, while the breach of that relation is compared to the breach of the nuptial vow, we may reasonably conclude, that the inditer of this song, in employing the figures of eastern imagery, by no means intended that we should confine ourselves to the figure itself: he hoped to elevate the mind to subjects of a spiritual nature, and of the greatest importance. In this view of the poem devout Jews. and Christians agree the one referring the allegory to the mystic union between the Messiah and the Jewish church, the other to the marriage of the lamb with the universal church. Allowing this, however, to be the chief scope of the poem, we still find it difficult to interpret each separate part. We see evidently that its plan is dramatic; but the persons of the drama are not always easily ascertained; the scene of action and period of time, in which it was performed, alike present almost insuperable bars to investigation.

Our author considers the poem as a sacred allegory, de

scribing the relation and communion between God, in the per son of Christ, and his true church, or those individuals of which the church is composed.' This allegory is conveyed under the image of nuptial relations; and the characters, supposed to be introduced, are those which have so often been supposed beforethe bride with her virgins or bride-maids, and the bridegroom with his companions. Contrary to the opinions of Bossuet and Michaëlis, the action is here asserted to begin with the first morning after the consummation of marriage, and to continue for the ensuing week, during which the speakers are introduced on the stage each morning and evening. In consequence of this division of the poem-for which we freely confess that we do not see the least ground of propriety-on the fourth morning the bridegroom is introduced with a speech or address, and immediately leaves the company without any reply; while on the sixth evening the bride performs a speech or a song in the same manner. In fact, we can see no reason in several places why the action should terminate at one time more than at another; and it would be just as easy to divide the time into three as into the more usual section of seven parts. But it has been long observed by the commentators, that, in the Jewish celebration of nuptials, festivity reigns for seven days; and it is probable therefore, it has been said, that music and songs may have opened and terminated each of these days. We admit the probability; yet in the poem itself we cannot discover any marks which sufficiently denote such breaches in the action; and the suggestion that the marriage is consummated before the song begins is not to be embraced without considerable hesita

tion.

We find then the same difficulties in this as in every other arrangement of the poem; and, in the language, the superiority to the received translation is by no means apparent. The introduction, however, and the notes, are entitled to more consideration. In the former are some excellent remarks on the lan

guage, poetry, and music of the Hebrews, and a copious account of the different translations that have preceded this before us. In the notes, the allegoric meaning is explained in a manner not to offend the ear of chastity and delicacy. The writer is of the sect now generally termed evangelical: but the peculiar notions of that sect are not very frequently obtruded; and there is much of that real spirit of Christianity of which we too often lament the want in many cold commentators on the Scriptures. It is obvious to expect from our writer sentiments like the following.

The subject leads us naturally to add a remark on the importance of attending a Gospel ministry, where we possibly can, in preference to erroneous, or merely moral teachers. It is very true that morality is inseparable from the Gospel; but it is equally true,

that it is not the Gospel itself. They should be distinguished, though not divided. We have no reason to expect Christ's presence, but where his Gospel is.' P. 171.

That a mere moral preacher is a terrible affliction to any church, we cannot doubt: but still we must keep in mind continually the danger of schism; and preaching must be considered as a circumstantial, not an essential, part of our religious service.

The view given of the church in one of the notes affords a specimen, by no means disadvantageous, of the author's talents and mode of commenting on his original.

The church in her prosperity is the admiration and envy of the world. By her prosperity I do not so much intend her outward glory as her inward purity. In the golden days of primitive Christianity, when, in the language of the Christian prophet, she was 'clothed with the sun,' how much was she admired! See how these Christians love!' was a proverb among the heathen: but as admiration in base minds always produces envy, so the surprise of the. heathen often ended in persecution-they admired, and hated Christians. Nor is this a circumstance to be referred only to ages back, or distant countries. The Gospel faithfully preached, and succeeded with the divine blessing, will produce, more or less, the same effects on the lives of its professors, and on the tempers of its enemies. A gracious character will always attract the respect and approbation of spectators; but it will not, of itself, subdue their enmity to holiness; they approve the character, but they hate the person, and his religion.

The true church is a singular and distinguished character, she is an only one-the only one of her mother and of her beloved. There are many who assume that sacred character, who pretend to love and belong to Christ; but the true church is distinguished by her simplicity, purity, and attachment to her Lord. From this and the like passages, Cyprian [Epis. 75] undertakes to prove against the heretics of his time, the unity of the church; and this must be granted if properly explained: but the true unity of the church consists, not in a conformity in rites and ceremonies, and church government, but in being united to Christ the head, and in union of heart and spirit among the members. We have happily proved, in the present day, that there are some in almost all denominations, who, notwithstanding great differences in circumstantials, can unite heart and hand, to promote the common cause of Christianity.

We have the true character of the church with her progressive glory. First, in the patriarchal dispensation, she looked forth as the grey dawn or morning dusk, with some gleams of light in ancient prophecy; then under the Mosaic dispensation she acquired the beauty of the moon; and as that planet reflects the beams of the sun, cooled and weakened in their effect, so that dispensation presents a faint though beautiful image of divine truth. At length, the path of the just, like that of the light, shining more and more unto the perfect day, the church was 'clothed with the Sun of righteous

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ness,' and under the Gospel dispensation shines forth in all its splen dour. Still proceeding in her course, her light was partially inter cepted by the clouds of persecution, and she became like the evening streamers of a western sky-shone gloriously in martyrdom and death and sunk beneath the shades of papal ignorance and superstition, until the glorious morning of the reformation.

The course of an individual believer is like that of the church, considered as a body. First, he receives the dawn of light, in the conviction of his sin and guilt-this light advances in the increase of knowledge, and gradual sanctification, till it assumes the beauty of the moon, and the glory of the sun; at length clouds arise, and obscure for a time, perhaps, his happiness and comfort, with affliction or persecution :—at length, he finishes his race with glory, like the setting sun; and sinks into the grave, to arise again in the morning of the resurrection.' P. 304.

On the whole, if this work do not abound in learned criticism, yet piety, extensive information, frequent application of the subject to moral and religious views, amply compensate for the want of it. The unlearned will peruse the work with increasing satisfaction and improvement; the learned will not find their time ill spent in comparing the opinions of the writer with their own on so very difficult a subject.

ART. VIII.-A Survey of the Strength and Opulence of Great-Britain; wherein is shown the Progress of its Commerce, Agricul ture, Population, &c. before and since the Accession of the House Hanover: by the Rev. Dr. Clarke, &c. With Observations by Dean Tucker, and David Hume, Esq. in a Correspondence with Lord Kaimes; now first published. 8vo. 5s. Boards. Cadell and Davies. 1801.

THE intention of this work is laudable. It is to show that the prosperity of the nation is unexampled, and fixed on a basis which may be almost said to be immovable. Provided we cultivate our waste lands, we may defy, we are told, the attacks of all our enemies. The high price of provisions is a blessing instead of an evil, as it is an evident proof of the abundant quantity of money which depreciates its value; and we ought not to restrain our gratitude from those who have run the nation so considerably into debt, because to the influence of the public funds upon commerce, and all their multiplied effects upon industry and finances, this nation owes some portion of its success.' Whilst the English are in this happy state, this millennium of politics, it is proved, with equal clearness, that • France is unable to support herself,' and that the rest of Europe is in the most forlorn condition. We do not feel any inclination to oppose the principles of our author; if the nation

were ten times more prosperous, we should rejoice; yet we could have wished, that, in the progress of the work, there had not been such a manifest desire to depreciate one party, to whom most of the real success of the nation is owing, and to elevate the other, to whom every good man is willing to acknowledge his obligations, beyond the usual strain of panegyric. There is no need of making such a contrast between the people and the sovereign; both have co-operated in their attempts for the public good; and it may now be said, without fear of that arrogance which so lately endeavoured to controul all public opinion, that both were deceived in the unhappy contest which ended with giving to France a manifest superiority in the affairs of Europe.

The people have done little, it seems, towards the improvement of England.

The people opposed the warehousing of goods, the making of turnpike roads, the use of broad-wheel waggons, the inclosing and improving of lands, the freedom of trade in corporate places, the abridgment of labour by machines in manufactures, the admission of industrious foreigners, nay, the act for preserving public coins and their own property from debasement and adulteration. The uninformed multitude have been long the victims of impostors, who misguide them by their prejudices, and delude them into huzzas. These they blasphemously term the vox Dei, while they are sacrificing them as dupes to their knavery and low ambition." P. 40.

Here the writer, like all men who are led away by a preconceived opinion, asserts generally what can be affirmed only of particulars. To adduce but one instance, the resistance to the enlargement of the freedom of trade in corporate towns-how absurd is it to impute this resistance to the people, when it was evidently made by the people of corporate towns alone, whose interest, from being represented in parliament, was so much superior to that of the party which required admission into such towns to exercise their callings. Both people and sovereigns have doubtless been guilty; yet the author might have recollected the well-known truth

• Interdum vulgus recte videt; est ubi peccat."

To a misconceived opinion the people have indeed sacrificed their own rights; they have acceded to the murder of their fellowcitizens at the stake, on the account of a difference in religious opinions; and, hurried on by fanaticism and faction, have run into various other excesses. But, instead of reproaching the people or the sovereign with past follies and vices, the great aim should be to instruct both, and to point out clearly to each that the rules of justice cannot be broken with impunity by either, and that ignorance and prejudice are equally enemies to both.