SECT. ment, or fatisfaction. This term is applied 11. allegorically to the human foul, or rather,

what is not a little remarkable, to the whole affembly of created fpirits. The laft idea nearly, if not entirely, corresponds with the fcriptural perfonification of the church. She is represented by St. John, under the figure of a woman clothed with the fun, and having the moon beneath her feet, while her head is decorated with a crown of twelve ftars. For a feason her enemies are permitted to afflict her, but at length the Lamb publicly owns her as his Bride, and she is conducted in triumph into the mansions of everlasting felicity.

There is, however, one Oriental poem, which bears perhaps a yet stricter analogy to the book of Canticles. That divine Song is doubtlefs founded upon a literal matter of fact, the marriage of king Solomon; but it mystically relates to the fpiritual nuptials of one greater than the Jewifh prince. Thus the poem of Nizami on the loves of Laili and Majnum, though built upon a circumftance of true hiftory, is avowedly myfterious, and allegorically defcribes the raptures of divine affections. The Perfian poet Hafiz, throughout the

whole

whole of his odes, feems to use the name CHAP. of Laili, when fpeaking of the Supreme IV. Being; and Maulavi declares, that the impaffioned descriptions of love, which breathe through their writings, do not relate to the grofs and fenfual affections, but that they mystically paint the workings of the fpiritual defire of the foul towards the great Author of her existence. The poem on the loves of Laili and Majnum is not the only inftance of a compofition having both a primary and fecondary fignification; the East abounds with fongs of this nature a.

In a fimilar strain of mysticism, clearly borrowed from the Oriental world, Apuleius has described the loves of Cupid and Pfyche. After encountering a variety of hardships, and fuffering numerous pains and vexations, the human foul, of which the beautiful Pfyche is a perfonification, is at length united, in an allegorical marriage, with divine Love. The goblet of celestial ambrofia is presented to her; fhe drinks, and becomes immortal".

See a paper on the Mystical Poetry of the Eaft, by Sir W. Jones, in vol. iii. of Afiat. Ref.

b Apuleii Metam. lib. v, & vi.

N 2

From

SECT.

II.

From thefe obfervations it is evident, that as the Holy Spirit of God was pleased to deliver the prophetic oracles, and the ceremonial types in conformity with the hieroglyphical mode of expreffion cuftomary in the Eaft; fo he condefcended to dictate the Song of Solomon in a vein of metaphor, analogous to the mystical writings of the Oriental poets. In both cases, the design is the fame. When God becomes the inftructor of man, he does not difdain to use thofe peculiarities of language, to which the nation that is addreffed is the most accustomed. The original Scriptures being revealed in the East, the vivid colours of Afiatic painting are adopted, and truth is delivered through the medium of type and allegory.

Such is the fingular connection between the Law and the Gospel, which may be traced through a wonderful feries of typical characters, and difcovered amidst all the obfcurity of ritual obfervances. Marvellous are the counfels of God, and aftonifhing are the workings of his Providence. The fhadows are now paffed away, and the day spring from on high hath vifited us. The light diffused by the Sun of Righteousness

teousness enables us to perceive, that the CHAP. whole Law centres with a fatal exactness

in one point. Figures and types have been
displayed at different periods, during the
space of four thousand years; princes, pro-
phets, and ceremonies, all tend the fame
way, and form a magnificent train preced-
ing the Meffiah towards that fecond tem-
ple, the glory of which was to furpass the
glory of the first.
Another proceffion,
headed by the victorious Lamb, and con-
ducted by the Apofties and Martyrs, prefs
forward towards the fame place of reft.
Multitudes from all nations, and all coun-
tries, fwell the proceffion. Its numbers
increase, as it advances; and will continue
increasing till time itself shall be no more.
What a glorious fubject of contemplation
for the Chriftian! How much does this
scene eclipse the boasted fplendor of a Ro-
man triumph! Imagine that you behold
an immense army, flowly advancing to-
wards the imperial city, the New Jeru-
falem. First in order march the Patri-
archs, the Prophets, and all the faithful
of the Jewish church. Next comes the
mighty Conqueror himself; his garments
dyed in his own blood, and his sword girt
upon his thigh, dragging at his chariot-
wheels

N 3

IV.

II.

SECT. wheels his reluctant enemies.. Laftly, behold an innumerable crowd, led on by the holy Apoftles, and preceded by the noble army of Martyrs, chanting with one voice the praises of the Almighty WORD of God. At length the gorgeous portals of heaven rife full in their view, and with transports of exultation, they exclaim, "Lift

66

up your heads, O ye gates, and be ye "lift up, ye everlasting doors, and the King of glory fhall come in.' The angels, astonished that such a strain of joy fhould afcend from the earth, long the abode of fin and mifery, reply, "Who is "the King of glory?" The redeemed anfwer with triumph, "It is the Lord, strong "and mighty, even the Lord mighty in "battle; he is the King of glory." The gates are now thrown open, and the triumph of the church commences. The faithful spouse is united to her Redeemer, never more to be feparated from him; never more to be expofed to danger, trouble, and perfecution. Angels, chant the epithalamium; and the Almighty Father looks on well pleafed to fee the glory of his only begotten.

See Bp. Horne's beautiful Comment. on Pfalm xxiv.