Whatsoever of God's Truth you find herein, may you be enabled to receive in the love of it: whatever imperfections (and, I doubt not, they are manifold), may you have charity to pardon. May the Holy Ghost's inspiration sanctify the Reader and Author through the Truth! May they both thereby enjoy an undoubted interest in Him: a transcendent affection towards Him: an evident conformity to Him on earth and an everlasting enjoyment of Him in Heaven "-who is the sum and substance of all Holy Scripture, and especially of this Song of Songs, JESUS CHRIST, to whom be glory for ever and ever! AMEN and AMEN!!

:

THE

SONG OF SOLOMON.

CHAPTER I.

1. The Song of Songs, which is Solomon's.

These words inform us who the Author of this Book of Scripture was; also the nature of its composition, and its supreme excellency. The Author was Solomon-inspired by the Holy Ghost. The structure of the composition is that of a Spiritual Drama, or Allegorical Poem or Poems. Its superiority, above all other poems in matter, manner, and style of composition, well entitles it to be designated the "Song of Songs."

When or where Solomon composed this Book of Songs is not of great moment.

It seems most probable that in old age when, after his sad backslidings he had been drawn again to the God of his father David, being moved by the Holy Ghost, Solomon composed these Canticles, as well as the Books of Proverbs and Ecclesiastes.

Certain it is that he who had passed thro' such varied experience-a child of God in his youth, a

A

backslider in his manhood, and again a chastened, restored believer in his old age-must have been well fitted to act as the amanuensis (so to speak) of the Holy Ghost, in setting forth the mysteries of Jesus' love, and the experiences of a Believer's spiritual life.

The Divine Authority of this Book has been denied by some in past days. Unhappily, the rationalistic views which obtain so largely in our day have prevailed to such a fearful extent, that not a few make no scruple of expressing their dis-esteem of this precious portion of God's Word. And even if they do not declare their positive unbelief in its inspiration, "looking upon it as a mere marriage song," they plainly shew by the language in which they speak of it, that they hold it in much less value than other portions of Holy Writ.

A sufficient answer to all such disputes is this: (I)-That it was always received by the Ancient Jews, "to whom the oracles of God were committed" as an inspired portion of Holy Scripture. "All the Scriptures" says the Mishna "are Holy, but the Song of Songs is the Holy of Holies." Also their ancient Book of Zohar declares "that Solomon composed it by the inspiration of the Holy Spirit."

(II)-This Song of Songs thus recognised by

the Ancient Jews was in the Canon of Scripture when Our Lord Himself tabernacled on earth. Was He the great Prophet of His Church? and yet did He suffer this portion of Scripture to pass unnoticed without animadversion, while He denounced in unmeasured terms the traditions of Elders, who by their glosses had made void the Law of God?

Had this Song been what these Modern Teachers would fain have us believe-a "mere Song of love," striking for its imagery, but uninstructive for " doctrine, or correction in righteousness;" can we suppose for one moment the Great Teacher Himself would have been silent? Was He so unmindful of the necessities of His Church, or of the quick-sightedness of its enemies, as to permit a book, uninspired, and yet pretending to inspiration to remain among the "oracles of God," if it had not been in very truth the composition of a "holy man, inspired by the Holy Ghost?" The silence of Christ and His Apostles on the point is sufficient proof that they recognised this Book as part and parcel of the inspired Word. But the believer in Jesus, who walks by another rule than unaided reason or scholastic criticisms finds an inward testimony-a still small voice, the witness of his own spirit, to the divine inspiration and authority of this Book. He finds here his

own experience more or less described. He knows that what is true of one member of God's family is also true generally of all, and thus, when he takes up this Song of Songs he finds a description (rich in beautiful and poetic imagery, but rich too in truth and real life) of the condition, privilege, and destinies of that Church which, like a Bride arrayed in fine linen and white," shall be made ready "for the marriage of the Lamb:" of whom it is prophecied-" As the bridegroom rejoices over the bride, so thy God rejoices over thee!"

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May not indeed this circumstance-viz., the deeply experimental nature of this Book account for the dislike of some, and the mistakes of others respecting it?

The Spirit-taught scholar of Holy Writ is in truth "wiser than his ancients" in this respect. In this word he beholds, as in a glass, his own spiritual poverty and conflicts and consolations, the rich treasure of his privileges and the spring of his purest and brightest hopes. But what of all this can the mere critic, however versed in "Hebrew, Greek and Latin” know, unless the Spirit pour light into his soul, and love into his heart?

Of all the Books of Scripture, there is scarcely any portion, if any, which furnishes a truer test