hed fact. It always
held a place in the Hebrew canon, and existed there in its
present form in the days of Christ and his apostles.

16. The following summary of the Preacher's argument is condensed from
Scott. He had evidently two objects in view. First, to show where
happiness could not be found; and secondly, where it might. The first
six chapters are principally employed on the former part of the
argument, yet with counsels interspersed tending to show how the vanity,
or at least the vexation of earthly pursuits may be abated. The
remaining six chapters gradually unfold the latter part of the argument,
teaching us how to make the best of things as we find them, how to live
comfortably and usefully in this evil world, and how to derive benefit
from the changing events of life. In respect to outward things, the
sacred writer inculcates a cheerful, liberal, and charitable use of
them, without expecting from them permanent or satisfying delight. He
counsels us to take the transient pleasure which agreeable circumstances
can afford, as far as consists with the fear of God; to be patient under
unavoidable evil; not to aim at impracticable results; to fill up our
allotted station in a peaceable, equitable, and prudent manner; to be
contented, meek, and affectionate; and to do good abundantly as we have
opportunity, in the expectation of a gracious reward. These general
rules are interspersed with warnings and counsels to princes and great
men, and to subjects in respect to their rulers.

V. THE SONG OF SOLOMON.

17. The title of this book: _The Song of songs_, that is, the most
excellent of songs, indicates its application to the heavenly Solomon,
and his spouse the church. So the Jews from the most ancient times have
interpreted it. Looking at this song from the position of the Old
Testament, its ground-idea is: "Thy Maker is thy husband." Identical
with this is the New Testament idea: "The bride, the Lamb's wife." The
germ of this representation exists in the Pentateuch, where idolatry is
regarded as spiritual adultery. Exod. 34:15; Deut. 31:16. We find it
fully developed in the forty-fifth Psalm, which probably belongs to
Solomon's age, and which is expressly quoted in the epistle to the
Hebrews as a description of the Messiah. The same figure occurs in many
passages of the prophets who lived after Solomon's day. Isa. 54:5; 62:5;
Jer. 2:2; 3:14; Hos. 2:16, 19, 20. In the book of Revelation this
imagery is r