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 *ency of a virtuous woman in humble life over all the blandishments of wealth and royalty, is unworthy of a place in Holy Writ.

The importance of this book is, moreover, enhanced by the circumstances more immediately connected with the time in which it was written.

The conduct of Bath-sheba with David was calculated to confirm man in his opinion that woman was naturally unfaithful and incontinent, and that it was requisite to exclude her from society, in order to preserve her morals. But the narrative here recorded forms a contrast to the conduct of Bath-sheba. It shows the power of virtue in a woman, even of humble life. As the wife of an officer of rank, accustomed to luxury and wealth, the temptations of Bath-sheba were not so great, and yet she surrendered to them. Whereas the Shulamite, a humble shepherdess, to whom the promise of costly apparel and of elevation from a low and toilsome occupation to the highest rank, must have been an extraordinary allurement, triumphed over them all. If one woman yielded to small incitements, this book shows that another overcame unparalleled temptations, and thus checked the clamour against woman which might have arisen from the conduct of Bath-sheba with David.

SECTION V.—HISTORICAL SKETCH OF THE EXEGESIS OF THE BOOK.

No book has furnished a wider field for the speculation and visionary projects of those who substitute their own imagination and enthusiastic feelings for the teaching of Scripture, than the Song of Solomon; the varieties and absurdities of which are a solemn warning against departing from the rules of sound philology and critical interpretation.

An enumeration of all the different interpretations of this Song would be too lengthy, and is not required. It will be sufficient to glance at the leading expositions. We begin with the Jewish.