tongue.' Indeed it is to be regretted that the too great, and almost fulsome lengths, which some mistaken people of late have gone this way, should have scandalized the politer classes to such a degree, that it is now reckoned pedantry and ill manners, to speak with any appearance of warmth about spiritual things. Yet it is universally acknowledged, that the abuse of a thing is not argument sufficient to supersede the use of it. Why then should not this matter be better regulated, as it is much to be feared, that where the tongue is so affectedly silent, the heart is not very sensible? The church's behaviour here, I think, is no bad warrant, and I have not the least doubt, but this inspired composition (as all holy scriptures have been written ' for our learning') has been preserved upon record, to be our direction both for the matter and manner of this piece of christian duty. And what an honour would it be to our men of taste, who still profess the christian name, if, instead of prostituting their talents to the useless labour of heathen embellishment, they would in character employ them to the truly valuable and still possible work of regulating and refining our religious language. But another thing to be remarked in the behaviour of the fair one, on this occasion, is, her hasty passing on, and not waiting for an answer. No doubt we would be curious to know what the reply would have been. And we may recollect another occasion, on which a very important question was put, and no answer waited for: Pilate saith unto him, · What

What is truth? And when he had said this, he 'went out. Between the two indeed, there is this difference, that in the latter case, the person enquired at could have given a satisfactory and decisive answer, which the watchmen I suspect could not. But this story of Pilate is not the only place in scripture, in which our curiosity is awakened, and left unsatisfied. There is another instance in our Saviour's history, where we are told something, which I believe most readers would wish had

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been more fully related. 2. The child Jesus was 'found at twelve years of age in the temple, sit'ting in the midst of the doctors, both hearing them, and asking them questions.' What a pity, do we not think, that there is not a particular account of these questions, and wherein that wonderful understanding of his consisted, which so much astonished all who heard him? Such are our first and most natural thoughts in cases of this kind: but the plain state of the matter is, these and · such like passages are designed, first to excite in us a desire after knowledge, if such knowledge be worth the desiring; and then to put us upon searching and examining the rest of scripture, by way of employment for the gratification of this desire. In both the instances I have mentioned this remark will hold good. As to the truth asked about by Pilate, tho' perhaps it was a matter of mere indifference to the man himself, yet from that very one

to

I St John xviii. 38.

2 St Luke ii. 40.

to whom he put the question, we meet with ample satisfaction, where he says of himself, 'I am the 'truth'' And again, in his prayer to the Father, thy word is truth: Which two short and pointed declarations describe to us the nature and immutability of truth,' more clearly and convincingly than all the many long-winded volumes of philosophic eloquence. And as to his conference with the doctors in his youth, though we find not what the questions were that passed between them, yet he himself tells us in general, that they were about his Father's business;' the knowledge of which is the great scope of the scriptures, and ought to be the object of our diligent and daily study. So here, Saw ye him whom my soul loveth? -an important question indeed, yet no answer was given. The question was too weighty to obtain a proper answer from that quarter. But it spoke the ardour of the heart, and soon found a favourable acceptance.

VER. 4.-It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me.

Let me again fix our thoughts on the particular

fer

2 Ch. xvii. 17.

St John xiv. 6.

3 Ver. 49.

fervency of the church's language: Him whom my soul loveth-no less than four times repeated in the compass of four short verses. Is this ornament of style? No: The judges of style will either censure or despise it. Is it owing to a barrenness of invention? The structure of the rest of the poem forbids this supposition. What shall we say then? Why indeed, that this is a pattern for us to copy after, in our devotional intercourse with Him who ought to be the delight of our souls: And having such a pattern, let us neither be ashamed nor afraid to follow it, if our hearts be equally well disposed. May not examples of this kind warrant us in that, by some so much ridiculed, repetition of Lord ⚫ have mercy upon us,' in our public prayers? If the heart go along, shall not such importunity be accepted? And if the heart go not along, what is the use of the most laboured multiplicity of variegated expression, and fine turned periods? Him whom my soul loveth seems indeed to be a favourite phrase with the inspired author of our Song: And I know hot if it be needful to observe, that the word for soul (Heb. V, nephesh, Juxn, LXX.) is of large extent, and takes in the whole something, in which life consists. It is predicated of Jehovah, where it is said ',' The Lord of hosts hath sworn by ' himself' (marg. by his soul.') And it is also thus applied to beasts, Flesh, with the life (Heb.

VOL. II.

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SS

I Amos vi. 8. Jerem. li. 14.

2 Gen. ix. 4.

• neTM

• nephesh, soul) thereof,' &c. so must signify more than what we call the rational or spiritual part, as being distinguished from it': And, in the passage before us, it evidently denotes the affection, delight, and longing of the whole Being, including spirit, soul, and body, every part, capacity, or substance, that goes to the construction of the compound creature man, as specified in our Saviour's description of the first and great commandment *.

It was but a little that I passed from them, but I found him whom my soul loveth.-Hence we may see, that the Beloved is to be found, though not always just as we expect him, yet still in a time and way of his own. She does not tell us in what particular place or attitude she found him; but find him she did, and that is enough for us. He had seen her search, her anxious, laborious search. He had made a trial of her faith and perseverance, and now presented himself when and where he thought fit. Does not this speak comfort to the heart of the patient believer? Let us only imitate the example, and we may depend upon the effect that will be produced by it. Though the streets and broad ways do not point him out; though the watchmen can or will tell us nothing about him, let us not quit our love, or give over our assiduity. 'In due time we shall reap, if we faint not:' a little

1 Thess. v. 23. Heb. iv. 12.

2 St Mark xii. 29, 30. enforcing Deut. vi. 4, 5.