it which might admit of a literal application to some known transaction, and at the same time of a symbolical reference to a future and nobler object. I am disposed to think, I have at last discovered something of this nature, and wish to propose it with diffidence to the consideration of others..

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The view which I am inclined to think the correct one, is just hinted at by Bishop Lowth in the Lectures already quoted. "The subject of the Cantieles," says that elegant writer, appears to be the marriage feast of Solomon (who was both in name and reality the Prince of Peace); his bride is also called Solomitis, the same name with a feminine termination. This circumstance of the names was not to be disregarded, since they seem to have a very strict connexion, and to afford. a very distinct intimation of the latent meaning: for to what purpose innovate the usual practice of the Hebrews by assigning to the wife of Solomon the same name, unless from a regard to the force and meaning of the word? Who this wifeof Solomon was, is not clearly ascertained: but some of the learned have conjectured, with an appearance of probability, that she was the daughter of Pharaoh, to whom Solomon was known to be particularly attached. May we not, therefore, with some shadow of reason, suspect, that under the allegory of Solomon choosing a wife from the Egyptians, might be darkly typified that other Prince of Peace, who was to espouse a church chosen from among the Gentiles?"

This hint of Bishop Lowth's, at least the most important part. of it which I have marked in italics, is, I presume, borrowed from the ingenious work of Mr. Harmer, entitled "Outlines of a new commentary on Solomon's Song." In that publication this idea is brought forward and supported with much ability. The ground work of his whole scheme of interpretation consists in this "that two wives of Solomon, the one just married, and another whose jealousy was greatly awakened by that event, are referred to in it, and introduced as speakers." The first married lady he conceives to have been a Jewess, the second a Gentile the daughter of Pharaoh. To the former and her female attendants, he ascribes all those passages in the song, which breathe the language of complaint, disappointment, sorrow or jealousy: to the other and her attendants, he imputes all those passages which express the most ardent feelings-of love, desire, and joy. The former he considers symbolical of the Jewish Church and its rejection for a time, the latter of the calling of the Gentiles and putting them in possession of the blessings and privileges of the Jews After a number of remarks, which my limits will not allow me to transcribe, on the peculiar customs of the East in reference to marriage, on the character of Solomon, and cu

his union with Pharaoh's daughter as recorded in the book of Kings, he observes as follows:

"Whatever was the intention of God, in bringing about this marriage, and in causing it to be celebrated in such an extraordinary manner, (Ps. xlv.) by songs that were directed to be placed among the sacred writings, it is certain, there never was any resemblance more striking between the circumstances and transactions of any of the remarkable personages of the Old Testament and those of the Messiah, than the likeness we may observe between Solomon's marrying a Gentile Princess, and making her equal in honour and privileges with his former Jewish Queen, and in her being frequently mentioned afterwards in history, while the other is passed over in total silence; and the conduct of the Messiah, towards the Gentile and Jewish Churches.

"The two remarkable things in the conduct of the Messiah towards the two churches, are the making the Gentiles fellow heirs, of the same body, and partakers of the promises, without any difference; and the giving up to neglect the Jewish Church, while that of the Gentiles has long flourished in great honour. St. Paul, takes notice of both these circumstances, with particular solemnity; of the first in the third of the Ephesians, and elsewhere; of the other in the eleventh of the Romans.

They are both called mysteries, that is things that had been concealed aforetime; but it by no means follows, that there were no shadowy representations of these events in the preceding ages, only that they were not clearly and expressly revealed.

"Kingdoms and cities are frequently spoken of in holy writ as women. Sacred as well as seeular bodies of men are represented under that image. The universal church is spoken of under the notion of a bride, and the Messiah as her husband. The two churches of Jews and Gentiles, or the church under the Mosaic dispensation, and the church freed from those ceremonies, are represented as two women (the one formerly treated as the principal wife, and the second as having been for a long time neglected, but afterwards produc ing a much more numerous issue then the first) by the Prophet Isaiah in his fifty fourth chapter, according to the explanation St. Paul has given of that passage in Gal. iv. Particular churches are mentioned often in the same manner. Cor. xi. 2.

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"Since then it is common for the Scriptures to represent the Church of God under the notion of a woman, and the Messiah under that of her husband; since the two bodies of men, that which worshipped God according to the Mosaic

rites, and that which observed them not, are compared to two women; and since the circumstances of these two churches are such as I have given an account of from St. Paul, it must be acknowledged, that there is a lively resemblance betwixt Solomon's espousing the Egyptian Princess, and the Messiah's admitting the Gentiles to equal privileges with the Jews, whether it was or was not designed by God as an emblem and type of it; celebrated by his Prophets for this cause in holy songs -and those songs preserved with care to this day, among writings of the most sacred kind, on that account."

Mr. Harmer afterwards shews, that supposing this to have been the design of God in the inspiration of this Poem, the interpretation is at once sufficiently simple, and sufficiently noble-that it seems recommended to us by some of the eminent Jewish writers; and that it is perfectly in the style of Paul's explanation of the allegory of Hagar and Sarah in the IV. of the Galatians. But I must not prosecute the subject farther at present-allow me to request the attention of the readers of the Herald to this view of the subject.Perhaps some light may be thrown upon it by the observations of others; and if the key should seem to fit, and to meet with approbation, I may at some future opportunity, if the Lord will, attempt something like a distribution of the poem according to this plan. Those who wish for full satisfaction must consult the work of Harmer for themselves, but which, as I believe, is now scarce. This work, I may remark, appears to have been much admired by Parkhurst, who often quotes it in his Hebrew Lexicon. It is also recommended by Dr. Adam Clarke as the best Commentary on the Song. If to the commentary of Harmer, they can add, the transla tion of Canticles, by Green, in his poetical parts of the Old Testament, and a Poetical translation of it by Mrs. Francis, which proceed on Harmer's views of the Poem, I do not say that they will find every difficulty removed, but I am sure they will find more light and satisfaction than in all the other works together, at least all with which I am acquainted. W. O.

MISCELLANEOUS.

Extract from a letter containing an account of a conversation between one of the Inspectors of the Hibernian Schools in Ireland, and a young

man.

The Inspector's name is S. and the young man's B.

S. It is a great conveniB. I have not been very

S. How far is this from the Mass House? B. Not far, it lies in the valley below these hills. ence to you to have it so near. VOL. II.-No. 5.

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troublesome to it for some time. S. Why should you be s negligent? Is it not a work of great importance to attend to the sacrifice of the Mass, and to be found doing all we can in the great work of saving our souls? B. I have no expectation from the Priest or his Mass in the great work of saving my soul. That indeed would, by any work of mine, be a vain and hopeless attempt-wretched should I be if I had no other refuge, or a better hope. S. What! not have expectations from your own exertions-are not good works the procuring 'cause of salvation? B. I once vainly thought so in my ignorance, but I bless God, I see things differently now. S. This is strange, indeed. I should be glad to know, if we cannot expect salvation by our own good works, how we are to ob tain it? B. Blessed be God, there is not only another, but a sure foundation for hope towards God-God so loved the world that he gave his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life. S. How does that declaration apply to you? B. God hath set him forth as the propitiation through faith in his blood, to declare his righteousness in the remission of sins. S. So then you are sure of salvation through believing? B. Yes, for by the works of the law none can be justified in his sight, for by the law is the knowledge of sin. S. O then, if you are sure of salvation on believing, you may do all evi! imaginable--good works are not necessary on your plan. B. A good work was indeed necessary, even all the obedience of him who was made under the law, and who is the Lord our righteousness but if I draw the conclusion you do, and sin that grace might abound my damnation would be just. I was indeed the servant of sin, but have been called through the knowledge of his name to be the servant of righteousness. S. How came you to be acquainted with these strange notions? B. By hearing the word of God, the gospel of my salvation. $ How? for I suppose you do not understand the English well, (they had been conversing in Irish). B. It was by hearing the Irish Testament read. S. If these things are true, it is well you paid such attention: many, I presume, have heard the Irish Testament read, who understand little about it. B. Alas! I am sure it was not my attention, but the goodness of God, for I desired not to hear it. When I first heard it, I hated it, and those who read it. S. If you then hated it, how came you to believe it? B. I know not-In hearing it frequently, it got into my mind, and I became persuaded it must be true I found myself a sinner, and that what it declared answered my case. In this way I was brought to believe it, and love that which I hated before. S. Have not many who stili hate it frequently heard it as well as you? How came it

to have this effect upon you and not upon them? B. I know of no answer to this but what the Testament gives, "Though the children of Israel be as the sand of the sea, & remnant shall be saved."-And again, "Many are called, but few are thosen.” I know of no other cause why I should be brought to believe what others neglect, and what I myself hated before. $. But does not the Testament say, that Christ gave himself a ransom for all? Yes, all written in the Lamb's book of life, those who believe in his name. S. How can you conclude you are one of them? Was you not born in sin, as others of your fellow men are, and have you not sinned as others? B. Very true, and I still find I am a sinner; the flesh lusteth against the Spirit, but Christ is able to save to the uttermost all who come unto God by him; and as he hath said,-"Him that cometh unto me I will in no wise cast out; and he who believeth shall be saved," I perceive that coming to him and believing on him are the same; and I can in peace and great comfort rest my soul relying on his promise.

After much conversation of the same nature, Mr. S. let him know that he was of the same mind, and encouraged him to go on his way rejoicing Thus we have another pleasing evidence of the power of the glorious gospel, and the efficacy of the teaching of the Holy Spirit. The gospel is the power of God, and the wisdom of God to salvation to every one who believeth.

BENEFIT OF BIBLE ASSOCIATIONS.

THE following short narratives are printed in the Report of one of the Associations of the North-East London Auxiliary Bible Society. They demonstrate that deplorable, state of ignorance in which a very considerable portion of the popula tion even of that metropolis still continues; and should stop the mouths of those who declaim against the exertions of the Bible Society as not needed. They furnish, also, an encou saging example of the blessings which may attend the zealous exertions of a pious and judicious individual, in discovering and removing the blindness and prejudices of many of the poor.

“A woman called on me to beg a Bible: I said, " Are you too poor to pay a penny a-week ?" Yes, I am," she answered. "I am a widow, with two children: my bed is straw, and my only support is sixpence a day." I called upon her, and found her story to be true. A Bible was given her, which she received with great joy. Her aged mother, who was sick, desired to be lifted from her bed of straw, that she might stand up to thank the Society. When she recovered,