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OF THE OLD AND NEW TESTAMENTS.
CONCLUDING REMARKS ON THE TWO BOOKS OF KINGS.

THE events detailed in these hooks, though in themselves highly interest | Pharaoh Nechoh, and the subsequent reduction of Jerusalem, when "he took Har and important, are described with great simplicity, but with much anima- Jehonhaz away; and he came into Egypt and died there." The account of The account of the wisdom, magnificence, and extended commerce of Herodotus is as follows: "Now Necos was the son of Psammiticus, and non; the rash and impolitic conduct of Rehoboam; the disobedient pro- reigned over Egypt.-And Necos joined battle with the Syrians, in Magdopet, the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad's lus, and after the battle he took Cadytis, a large city of Syria. And having pole and defat; Elijah's assumption into heaven; Elisha's succession to his reigned in the whole sixteen years, he died, and left the throne to his son stry, and the series of illustrious miracles he performed; the panic flight Psammis." Here it is evident that Magdulus is the same as Megiddo; and of the Syrians; the history of Ben-hadad and Hazael; and the predicted death Cadytis, which he mentions again, as a city belonging to the Syrians of Pa of Ahab and Jezebel, and their children are all pregnant with instruction, lestine," and "as a city not less than Sardis," is undoubtedly the same as Jeabave furnished themes for frequent dissertation. We perceive in these im-rusalem, called Alkuds, or El Kouds, that is, the holy city, by the Syrians and save instores the characters and qualities of men painted with the utmost Arabians, from time immemorial to the present day. We now turn to the reEder; and the attributes of God displayed with great effect: we contem- searches of Belzent in the tomb of Psammethis, or Psammis, the son of Phagate the exact accomplishment of God's promises and threatenings; the wis-raoh-Nechoh. In one of the numerous apartments of this venerable monument 3 to of us dispensations; and the mingled justice and mercy of his govern- of ancient art, there is a sculptured group, describing the march of a military The particulars and circumstances are sketched out with a brief and and triumphal procession, with three different sets of prisoners, who are eviliv. Ly doseration, and the imagination lingers with pleasure in filling up the dently Jews, Ethiopians, and Persians. The procession begins with four red working outlines presented to our view. The authenticity of these books is at- men with white kirtles, followed by a hawk headed divinity: these are Egyp bisted by the propheers they contain, which were subsequently fulfilled; by tians apparently released from captivity, and returning home under the protec the citation of our Saviour and his Apostles, by their universal reception by tion of the national deity. Then follow four white men in striped and fringed the Jewish and Christian churches; and by the corresponding testimonies of kirtles, with black beards, and with a simple white fillet round their black profine authors, and ancient sculptures. Thus the narrative of the invasion hair: these are obviously Jews, and might be taken for the portraits of those of Israel by Shalmaneser, and the deportation of the ten tribes, is confirmed who, at this day, walk the streets of London. After them come three white by certain ancient sculptures on the mountains of Be-Sitoon, on the borders of men with smaller beards and curled whiskers, with double-sprending plumes the accent Assyria. For the knowledge of these antiquities we are indebted on their heads, tattooed, and wearing robes or mantles spotted like the skins of to the persevering researches of Sir R. K. Porter. Again, the destruction of wild beasts: these are Persians or Chaldeans. Lastly, come four negrocs, Se onsenerib's army is confirmed by Herodotus, who calls the Assyrian king Se- with large circular ear-rings, and large petticoats, supported by a belt over mecherib, as the Scriptures do and that the time referred to in both is per- their shoulders: these are Ethiopians. Among the Hieroglyphics in Belzoni's ftly sccordant. Another remarkable fact is confirmed by the same historian, drawings of this tomb, Dr. Young has succeeded in discovering the naines of and also by the researches of the late intrepid Belzoni--the defeat of Josiah by Nechao, and of Psammethis.

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THE FIRST BOOK OF THE CHRONICLES.

INTRODUCTION.

THE two Books of Chronicles, (like those of Samuel and of the Kings,) | were originally one, and are commonly attributed to Ezra; but with no certainty. They cannot be supposed to contain the whole of the public Chronicles of the kings of Judah and Israel, (so often referred to.) but rather an abstract, or extracts made under the eye of Ezra, or some other prophet, who lived after the captivity. The Hebrew title is Dibrey Hayamim, or "Words of the Day;" that is. Je imals. The Greek calls them Parclipomenon, or "Things omitted;" stening them as supplementary to the preceding books, of which, as we shad see they are chiefly repetitions. Our English name, Chronicles, or, *Memorials of the Times," is at least equally proper with either of the preThe first nine chapters are entirely genealogical, and in great part copied

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from the Book of Genesis; but with difference as to the names, partly owing to provincial variations in pronouncing, and partly to mistakes in copying the similar letters in the Hebrew, which are sometimes hard to be distinguished. But the far greater part of these Books consist of repetitions of the same facts, with only some slight additions and variety of circumstances, most of which, having been anticipated in our remarks on of the Books of Samuel and Kings, will require, generally, only a short notice. The marginal readings and references will often illustrate texts, which would otherwise demand a separate note,

The Chronology of these books is nearly the same as that of the Books of Kings; beginning with David, and ending with the captivity in Babylon. But the historical facts, after the division of the kingdom into Judah and Israel, are confined chiefly to the former.

THE SECOND BOOK OF THE CHRONICLES.

INTRODUCTION.

This book is a continuation of the history begun in the former book. It in some respects coincides with the books of Kings. But there, the histories of Julsh and Israel are carried on together; as those of England and Scotland 17 by some of their historians: here, the affairs of Judah are more fully and Catlantly meorded, while those of Israel are only mentioned occasionally, when respired by the main subject; as an English historian would sometimes € znas ebariming the affairs of France or Germany, in elucidating his narraLT- There are several things contained in this book, of which no mention is ons le the " On Kiars) "particularly in the history of Jehoshaphat and Resah and many other things there mentioned, are here more fully and evalý exiuired as will be observed in the acts of Abijah, Asa, Joash, and o her kings of Judah.” The history opens with the accession of Solo

mon, and contains a narrative of the several kings of his race, who reigned in succession, till the Labylonish captivity; and it concludes with an intimation of Cyrus's decree for the restoration of the Jews and the rebuilding of the temple, about four hundred and eighty years after.-Besides the additional practical instruction here afforded, especially in respect of the different effects of piety, or profaneness, in the affairs of nations favoured with revelation: this history throws great light on the prophetical writings, which can by no means be well understood without constantly adverting to it. The prophecies contained in it either were fulfilled soon after they were spoken, or coincide with those before considered; and it is not always easy to determine concerning subsequent scriptural references, whether they relate to this book or to the book of Kings.

CONCLUDING REMARKS ON THE TWO BOOKS OF CHRONICLES. THESE sacred books have been held in low estimation, and consequently | too much neelected both by readers and commentators, induced thereto by the false persuasion, that they contained few things which are not to be found in the preceding books. Jerome, however, had a most exalted opinion of the books of Chronicles; and asserts, that they are an epitome of the Old Testament: that they are of such importance that he who supposes himself to be acquainted with the Sacred Writings, and does not know them, only dereives himself: and that innumerable questions relative to the Gospel are here explained-This may be going too far; but though they contain many particulars rehted in the preceding books, and supply many circumstances ormitted in former accounts, they ought certainly not to be considered merely as an abridement of other histories, with some supplementary additions, but books written with a particular view; in consistency with which, the author sometimes disregards important particulars, in those accounts from which he might have compiled his work, and adheres to the design proposed, which seems to have been, to furnish a genealogical sketch of the twelve tribes, desaced from the earliest times, in order to point out those distinctions which were necessary to discriminate the mixed multitude that returned

from Babylon; to ascertain the lineage of Judah, from which the Messiah was to spring, and to re-establish them on their ancient footing. The author appears to have intended to furnish, at the same time, an epitome of some parts of the Jewish history, but enriched with many additional particulars. The books of Chronicles, therefore, present us with a lively picture of the state of the kingdom of Judah, and of the various vicissitudes and revolutions which it sustained under different princes. They serve, as the author seems to have designed, greatly to illustrate the necessity of depending on God for defence, without whose protection kingdoms, as well as individuals, must fall. The advantages derived from obedience to God, and the miseries that resulted from wickedness and sin, are strikingly exhibited: they abound with useful examples; and the characters are forcibly displayed by a contrasted succession of rious and depraved princes. The change and defection even of individuals, and their decline from righteousness to evil, are shown with much effect; and many interesting incidents are brought forward, which exhibit the interposition of the Almighty, defeating evil, and effecting his concerted purThe authenticity and canonical authority of these books have never been disputed.

poses.

THE BOOK OF EZRA.

INTRODUCTION.

Tais Book has been generally ascribed to Ezra, who is himself the chief ject of it, by the Jewish as well as the Christian Church, to which we know of no solid objection; for though the history commences before his time, be might doubtless find at Jerusalem the documents necessary to its compi lation, and the chief persons were still living on his arrival. The first party of Jews returned from Babylon under the prince Zerubbabel or Shabazzar) and the high priest Jeshua, or Joshua, the son of Josedeck, who was put to death by Nebuchadnezzar; the second under Ezra the priest, who brought with him priests and Levites, to instruct the people. The Ezra was a priest of the house of Aaron, and grandson of Seraiah, who High priest in the reign of Zedekiah. (2 Kings xxv. 18, compared with Ezra v 1. In this canonical book, from chap. iv. 8, to chap. vi. 19; also chap. vil from ver. 12 to 27 is written in the Chaldaic dialect.

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This book contains a continuation of the Jewish history from the time at which the Chronicles conclude, to the 20th year of Artaxerxes Longimanus, a period of about 80 years; containing an account of the edict of Cyrus, granting permission to the Jews to return, and rebuild Jerusalem and the temple; the people who returned under Zerubbabel, with their offerings toward rebuilding the temple; the erection of the altar of burnt offering, and the laying of the foundation of the temple; the opposition of the Samaritans, and consequent suspension of the building of the temple; the decree of Darius Hystaspes, granting the Jews permission to complete the building of the temple and city, which they accomplish in the sixth year of his reign; the departure of Ezra his retinue from Babylon, with a commission from Artaxerxes Longimant i and arrival at Jerusalem; his prayer on account of the intermixture of tha Jews with heathen nations; the reformation effected by him.

INTRODUCTORY AND CONCLUDING REMARKS ON EACH BOOK

CONCLUDING REMARKS.

THIS book details the events of a very interesting period of the Sacred History, when, according to the decree of PROVIDENCE, the Jewish people were to be delivered from their captivity, at the expiration of seventy years, and restored to the land of their fathers. This book informs us how the Divine goodness accomplished this most gracious design, and the movers and agents He employed on the occasion. Ezra was undoubtedly the chief agent under God in effecting this arduous work; and his zeal, piety, knowledge, and discretion, appear here in a most conspicuous point of view, and claim our utmost admiration. Descended from Seraiah, in a direct line from Aaron, he seems to have united all the requisites of a profound statesman with the functions of the sacerdotal character. He appears to have made the Sacred Scriptures, during the captivity, his peculiar study; and, perhaps, assisted by Nehemiah and the great synagogue, he corrected the errors which had crept into the Sacred Writings, through the negligence or mistake of transcribers; he collected all the books of which the Sacred Scriptures then consisted, disposed them in their proper order, and settled the canon of Scripture for his time; he occasionally

cessary for the purpose of illustrating, completing, or connecting them; he
substituted the modern for the ancient names of some places, which had now
| added, under the superintendence of the Holy Spirit, whatever appeared ne-
become obsolete; and transcribed the whole of the Scriptures into the Chal-
dee character. He is said to have lived to the age of 120 years, and, according
to Josephus, was buried in Jerusalem; but the Jews believe he died in Persia,
in a socond journey to Artaxerxes, where his tomb is shown in the city of Za-
musa. Though not styled a prophet, he wrote under the Divine Spirit; and the
canonical authority of his book has never been disputed. It is written with
all the spirit and fidelity that could be displayed by a writer of contemporary
times; and those parts which chiefly consist of letters, decrees, &c., are writ
ten in Chaldee, because it seemed more suitable to the fidelity of a sacred his-
torian to give these official documents, as they may be termed, in the originai
language, especially as the people, recently returned from the captivity, were
familiar, and perhaps more conversant with the Chaldee, than with the He
brew.

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THE BOOK OF NEHEMIAH.
INTRODUCTION.

THIS book resumes the history of the Jews, about twelve years after the close of the book of Ezra; and contains the latest canonical records of the nation till the days of Christ; reaching down to about a hundred and ten years after the captivity. It was evidently written by Nehemiah himself, who throughout speaks in the first person: and probably it was received among the canonical Scriptures by Ezra and his assistants or successors.-Nehemiah, a Jew, the cupbearer to Artaxerxes king of Persia, hearing of the distressed state of his countrymen, in great affliction petitions him for leave to go up to Jerusalem as governor, with a commission to rebuild the walls, and to provide for the security and the prosperity of his people. Having obtained his request, he executes his commission for twelve years with great success. After which he returns

to Artaxerxes, but at length comes back to Jerusalem, and employs various
The frequent devout ejaculations with which the narrative is interrupted, are
measures to promote the prosperity of the Jews, and the reformation of abuses
peculiar to this pious writer; and his zeal, activity, and disinterestedness are
well worthy of imitation, especially by those employed in arduous underta-
This book has many internal proofs of divine inspiration, and always has
kings, for the good of the church or the community.
deed as a continuation of the book of Ezra: it does not, however, seem to
been considered by the Jews as a part of their sacred Scriptures, and in-
contain any prophecies, nor is it explicitly referred to in the New Testa-

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Or Nehemiah, the author and hero of this book, the Jews speak as one of the greatest men of their nation. His concern for his country, manifested by such unequivocal marks, entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah, and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon; but there his excellencies were so apparent, that he was chosen by the Persian king to fill an office the most respectable, and the most confidential, in the whole court. Here he lived in ease and affluence; he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellencies with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts, cannot be read without the liveliest emotions; and will afford, to the latest

times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and ru lers; gave up his own revenue, as governor of the province, for the benefit of an example of the most princely hospitality. As the best security for good the people; and, as a further mean of conciliating their affections, exhibited morals, and the better observance of the laws of God, he re-established the offices of public worship, and prevented the profanation of the sabbath; he the best manner possible, after so long and calamitous an interval, to trace the furnished the returned captives with authentic registers, and enabled them, in he accomplished the separation of the Jewish people from the mixed mutigenealogies, and claim the inheritance of their respective families; and farther. tude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

THE BOOK OF ESTHER.
INTRODUCTION.

THIS Book, which derives its name from the person whose history it chiefly | most all Asia; and the counteraction of that plot, by a remarkable interferelates, is termed in the Hebrew, "the volume of Esther," will not extend rence of divine providence, in the promotion of Esther and her uncle Morthe Chronology of the Old Testament, as it forms an episode, (or intermediate decai. story) which is generally placed before the 7th chapter of the Book of Ezra. The first question arising on this Book, relates to the identity of this AHASUERUS, whom Usher, and other learned men, considered to be Darius Hystaspes: but whom Prideaux has endeavoured to prove to be Artaxerxes Longimanus, who showed such peculiar favour to the Jews, under Ezra and Nehemiah. This decision rests chiefly on the authorities of Josephus, and the Septuagint translators; but the Dean's arguments are so satisfactory, that his hypothesis is now generally adopted; particularly by Drs. Hales, Clarke, and Boothroyd; Hartwell Horne, G. Townsend, and the late Scott. The grand subject of this book is Haman's plot for the destruction of the Jews throughout the Persian empire, which at that time comprehended al

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The author is utterly unknown, and the Book has been attributed to Ezra, to Mordecai, and to several others. The style is certainly very different from that of the Book of Ezra; and the remarkable omission of the name of God throughout the whole, might lead to a suspicion that it was not written by a Jew, were it not that it is impossible to attribute it to a pagan. The authenticity of the history, however, is sufficiently ascertained by the early and uniform reception of this Book by the Jews, and by the institution of the feast of and its continued observance to the present time, (remarks Horne,) is a conPurim, in commemoration of their great deliverance. This "Commemoration, vincing evidence of the reality of the history of Esther, and of the genuineness of the Book which bears her name."

CONCLUDING REMARKS.

IN the Apocrypha attached to most of our quarto Bibles, there are ten ver ses in addition to this chapter, and six whole chapters beside, forming what is there called "The rest of the Book of Esther;" but as these chapters are not found in the Hebrew, and we have no reason to believe they ever were, we consider them of no authority; yet their object seems to be to remedy the defect bere mentioned, lest the Gentiles, who are never backward to introduce their gods, should reproach them on that account. The very first line, therefore, of these additions is, "Then Mordecai said, God hath done these things." But what follows of the dreams of Mordecai, the prayer of Esther, &c., deserves no credit, but is utterly foreign to the style of the book to which they are attached. It is also no less remarkable, that the Septuagint translators, in their version of this book, insert several passages, apparently with the same design of re

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For so Mordecai had charged her, (namely, Esther,) to fear moving the opprobrium above-mentioned; as for instance, in ch. ii. after ver. God, and keep his commandments." So in ch. iv. 8. they make Mordecai ex20, they add, hort her to "pray unto the Lord," as well as plead with the king. But of neither of these exhortations is there one word in the original; nor are they supported by any other of the ancient versions.

This circumstance, however, by no means operates against any of the facts written by Mordecai himself, or under his direction. Had it been written by here recorded, or the authenticity of the book, which, in all probability, was Ezra, the facts would have been the same; but undoubtedly we should have prayer and praise. had frequent references to the divine providence, and exhortations both to

THE BOOK OF JOB.

INTRODUCTION.

THIS Book derives its title from the venerable patriarch Job, whose pros- | names, number, and acts of his children are mentioned; the conduct of his
perity, afflictions, and restoration, are here recorded, with his exemplary and
unequalled patience under all his calamities. There can be no doubt that Job
was a real, and not a fictitious character, and that the narrative of this Book
:s an historical fact; for the prophet Ezekiel mentions Job, Noah, and Daniel,
as three persons of eminent piety; and the apostle James illustrates the ad-
vantage of patience by the example of Job, as he had before done the doctrine
of faith and works by the examples of Abraham and Rahab. Add to this,
that we have the strongest internal evidence, from the Book itself, of the
reality of the person and history of Job: for it expressly specifies the names of
persons, places, facts, and other circumstances, usually related in true histories.
Thus we have the name, country, piety, wealth, &c. of Job described; the

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wife recorded as a fact; his friends, their names, countries, and discourses, are minutely delineated: and can we rationally imagine that these were not reali ties? The real existence of Job is also proved by the concurrent testimony of all eastern tradition: he is mentioned by the author of the Book of Tobit, who lived during the Assyrian captivity; he is also repeatedly mentioned by Mohammed as a real character; and the whole of his history, with many fabulous additions, was known among the Syrians, Chaldeans, and Arabians; among the latter of whom, many of the noblest families are distinguished by his name, and boast of being descended from him. It is not, however, necessary for the historical truth of the Book of Job, that its language should be a direct transcript of that actually employed by the different characters introdu

OF THE OLD AND NEW TESTAMENTS.

cec; and we may safely allow, that, as the discourses of Job and his friends are recorded in poetical language, their sentiments and arguments are alone transmitted to us, and not the precise words used in conversation. Nothing ecrtain can be determined respecting the age in which Job lived; though the long life which he attained; the general air of antiquity which pervades the manners recorded in the poem; the great remains of patriarchal religion; the worship of the sun and moon being the only idolatry mentioned; there being no express allusion to the Mosaic law, or the wonderful works of God to Is rael; and several peculiarities in the language, style, and composition of the work; all concur to render it highly probable that he lived in the patriarchal times, or, at least, previous to the Exodus of Israel from Egypt. Respecting the author of this Book, the sentiments of the learned are much divided: Eli En, Job. Moses, Solomon, Isaiah, Ezekiel, and Ezra, have all been contended for The evidence, however, respecting the age of Job, proves that it could 1ot be any of the latter persons; and it is highly probable, as Schuitens, Pe. . Bishops Lowth and Tomline, Dr. Hales, and others suppose, that it was the production of Job himself, or some other contemporary; though it might have been originally written in Arabic, as some imagine, and after wards translated into Hebrew by Moses. The first two chapters, and the latter part of the last chapter, are written in prose, and form an introduction and conclusion to the poetical part, which is a poem of the highest order; dealing

in subjects the most grand and sublime; using imagery the most chaste and appropriate, described in language the most happy and energetic; conveying instruction, both in divine and human things, the most useful and ennobling; abounding in precepts the most pure and exalted, enforced by arguments the most strong and conclusive, and illustrated by examples the most natural and striking. With respect to analysis, we shall take that of Dr. Good, who divides the poem into six parts, thus: 1. The opening, (or exordium.) comprising the two first chapters of the book, which briefly state the misfortunes of Job, the chief subject (or hero) of the poem; the source, or cause of them, and the names of his three friends, who came to converse with, and console him. 2. From the commencement of the third to the end of the fourteenth chapter, contains the first series of Dialogues between Job and his three friends, Eliphaz, Bildad, and Zophar. 3. The second debate, from the beginning of the fifteenth chapter to the close of the twenty first. 4. The last series of controversy between Job and his friends, extending from the beginning of the twenty-second to the close of the thirty-first chapter. 5. The summing up of the debate by Elihu, who is now first introduced, 6. The judgment pronounced by Jehovah himself from the whirlwind; Job's submission, and final restoration to prosperity, while his three friends are directed to present sacrifices by the hands of Job, as their priest and intercessor.

CONCLUDING REMARKS.

IN the Septuagint and Arabic there is a considerable addition at the end of this book. The following is verbatim from the Codex Alexandrinus: "And he Job dwelt in the land of Ausitis, in the confines of Idumea and Arabia; and his former name was Jobab. And he took to wife Arabissa, and begat á son whose name was Ennon. And his father's name was Zarith, one of the sons of Esau; and his mother's name was Bossora: and thus he was the Ats from Abraham. And these are the kings who reigned in Edom; which recon he also governed: the first was Balak, the son of Beor, the name of whose city was Dennaba. And after Balak reigned Jobab, who is called Job. And after hum Assom, the governor of the country of the Temanites. After him Adsd, the son of Basad, who cut off Madian in the plain of Moab; and the Bam of his city was Gethaim. The friends who came to visit him were Epher, son of Sophan, of the children of Esau, king of the Temanites; Bded, the son of Amnon, of Chobar, tyrant of the Sauchites; Sophar, king of the Minaites; Thaiman, son of Eliphaz, governor of the Idumeans. This is translated from the Syriac copy. He dwelt in the land of Ausitis, on the borders of the Euphrates; and his former name was Jobab; and his father was Zareth, who came from the East" The Arabic is not so circumstantial, though the same in substance: "And Job dwelt in the land of Auz, between the boundaries of Edom and Arabia; and he was at first called Jobab. And he named a strange woman, and to her was born a son called Anun. But Job was the son of Zara, a descendant of the children of Esau: his mother's name was Pasra; and he was the sixth from Abraham. Of the kings who reigned in Elom: the first who reigned over that land was Balak the son of Beor; and the name of his city was Danaha. And after him, Jobab, the same who is called Job. And after Job, him who was prince of the land of Teman. And after him, the son of Barak, he who slew and put to flight Madian in the plains of Moah; and the name of his city was Jatham. And of the friends of Job who visited him, was Eliphaz, the son of Esau, king of the Temanites." Keanicott says, when Job lived seems deducible from his being contemporary with Eliphaz, the Temanite, thus:

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Dr.

5 Eliphaz the Temanite The history of Job, though greatly disguised, is well known among the Asiatics. He is called by Arabian and Persian historians Ayoub, which is merely

a different pronunciation of the Hebrew Eeyou, which has been strangely metamorphosed by Europeans into Job. In the Tareekh Muntekheb, his genealogy is given thus: Ayoub the son of Anosh, the son of Razakh, the son of Ais, (Esau,) the son of Isaac. He was a prophet; and was afflicted by a grie vous malady three years, or, according to others, seven years; at the end of which, when eighty years of age, he was restored to perfect health, and had a son called Bash ben Ayoub. Other writers say he had five sons, with whom he made war upon a brutal people called Dsul Kefel, whom he extirpated because they refused to receive the knowledge of the true God, whom he preached to them." Abul Faragius, who calls him Ayoub assadeck, Job the righteous, says that the trial of Job happened in the twenty fifth year of Nahor, son of Serug; thus making him prior to Abraham. Khondemir, who entitles him Job the patient, says he was descended by his father's side from Esau, and by his mother from Lot; and then proceeds to give his history, the same, upon the whole, as that contained in this book, though blended with fables. The facts are, however, the same, and we find that, with the oriental historians, the personality, temptation, and deliverance of Job, are matters of serious credibility. In fact, whatever uncertainty and variety of opinion may have existed respecting the country, parentage, and age of Job, the reality of his history has never been, and never can be, successfully questioned; and whoever was the author of this book, and in whatever time or language it may have been written, it has ever been received by both the Jewish and Christian churches, as perfectly authentic, and written by the inspiration of the Almighty. On the character of Job his own words are the best comment. Were we to believe his mistaken and uncharitable friends, he, by assertion and in uendo, was guilty of almost every species of crime: but every charge of this kind is rebutted by his own defence; and the character given him by the God whom he worshipped, frees him from even the suspicion of guilt. His pa tience, resignation, and submission to the Divine will, are the most prominent parts of his character presented to our view. He bore the loss of every thing which a worldly man values, without one unsanctified feeling, or murmuring word; and it is in this respect that he is recommended to our notice and imitation. His wailings relative to the mental agonies through which he passed, do not at all affect this part of his character. The greatest and most important purposes were accomplished by his trial. He became a much better man than he ever was before; the dispensations of God's providence were illustrated and justified; Satan's devices unmasked; patience crowned and rewarded and the church of God greatly enriched by having bequeathed to it the vast treasury of Divine truth which is found in the Book of Job:-a book containing the purest morality, the sublimest philosophy, the simplest ritual and the most majestic creed."

THE BOOK OF PSALMS.

INTRODUCTION.

This Book is termed in Hebrew, sepher tehillim, that is, "the Book of Hymns," or Praises, because the praises of God constitute their chief subject matter; and as they were set not only to be sung by the voice, but to be ac companied with musical instruments, they are designated in the Alexandrian mannscript of the Septuagint Psalterion, the Psalter, from the psaltery, a mu sical instrument, and in the Vatican manuscript simply Psalmoi, the Psalms. The Psalms (says Bishop Horne) are an epitome of the Bible, adapted to the purposes of devotion. They treat occasionally of the creation and formation of the world: the dispensations of Providence and the economy of grace; the transactions of the patriarchs; the exodus of the children of Israel; their journey through the wilderness and settlement in Canaan; their law, priesthood, and ritual; the exploits of their great men, wrought through faith; their sira and captivities; their repentances and restorations; the sufferings and victories of David; the peaceful and happy reign of Solomon; the advent of Messiah, with its effects and consequences; his incarnation, birth, life, passion, death, resurrection, ascension, kingdom, and priesthood; the effusion of the Spint: the conversion of the nations; the rejection of the Jews; the estab bshment, increase, and perpetuity of the Christian church; the end of the world; the general judgment; the condemnation of the wicked, and the final triumph of the righteous with the Lord their king. These are the subjects bere presented to our meditations. We are instructed how to conceive of them anight, and to express the different affections, which, when so conceived of, they must excite in our minds. They are, for this purpose, adorned with the Sires and set off with all the graces of poetry; and poetry itself is designed yet farther to be recommended by the charms of music thus consecrated to the service of God; that so delight may prepare the way for improvement, and pleasure become the handmaid of wisdom, while every turbulent passion is calmed by sacred melody, and the evil spirit is still dispossessed by the harp of the Son of Jesse." The divine authority of the book of Psalms has, we believe, never been controverted by those who adinit the inspiration of any part of the Old Testameat; nor can it be with any appearance of reason, since they are so often

referred to by our Lord and his apostles as inspired: about half these have David's name prefixed, and others may probably have been written by him, which have not his name. Twelve bear the name of Asaph, two that of Solomon, one that of Moses, and two others those of Heman and Ethan. David is described in the New Testament both as a patriarch and a prophet, (Acts ii. 29, 30) and he was unquestionably an eminent type of the Messiah, as we shall have frequent occasion to observe as we proceed.

In the New Testament, the whole number of the Psalms are considered as one book, (Luke xx. 42. Acts i. 20.) but the Jews divide it into five, as follows: Book I. Psalm i. to xli. II. Psalm xlii. to lxxii. III. Psalm Ixxiji. to lxxxix. IV. Psalm xc. to cvi. V. Psalm cvii. to el. Each of these books closes with Amen or Hallelujah but the antiquity of this division is uncertain, as is also that of the titles of some of the Psalms.

All the Psalms are admitted to be poetical; and Hartwell Horne remarks, they "present every possible variety of Hebrew poetry. They may all, indeed, be termed poems of the lyric kind; that is, adapted to music; but with great variety in the style of composition. Thus some are simply odes. Others, again, arc ethic, or didactic, delivering grave maxims of life, or the precepts of religion, in solemn, but, for the most part, simple strains. To this class we may refer the 119th, and the other alphabetical Psalms, which are so called, because the initial letters of each line or stanza followed the order of the alphabet. Nearly one seventh part of the Psalms are elegiac, or pathetic compositions on mournful subjects. Some are enigmatic, delivering the doctrines of religion in enigmata; sentences contrived to strike the imagination forcibly, and yet easy to be understood; while a few may be referred to the class of idyls, or short pastoral poems. But the greater part [of the book] according to Bishop Horsley, is a sort of dramatic ode, consisting of dialogues between certain persons sustaining certain characters.""

All that is known respecting the authors, occasions, and date of the Psalms is contained in the following table, which is chiefly compiled from the valu able work of Townsend, compared with the arrangement of Catmet and others.

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57. 58.

63.

141.

139. 68.

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142. 17.

52. 109. 35. 140.

64. 31.

54.

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In the cave of Adullam.

Priests murdered by Doeg.
Persecution by Doeg.
Persecution by Saul.
Treachery of the Ziphites.
Refusal to kill Saul.

In the wilderness of Engedi.
Driven out of Judea.
King of Israel.

First removal of the ark
Second removal of the ark.
Nathan's prophetic address.
Conquest of Syria and Edom by
Joab.

War with the Ammonites and
Syrians.

Adultery with Bathsheba and

murder of Uriah.

Flight from Absalom.

The reproaches of Shimei.

By the Jordan, having fled from
Absalom.

Conclusion of his wars.
Dedication of Araunah's thresh-]
ing floor.

After his advice to Solomon.

A review of his past life.

Occasions and dates unknown.

2 Chron. xii. 40.

2 Sam. vi. 11. 1Ch.xv.4.-xvi. 43.

1 Chron. xvii. 27.

2962 1042

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73. 75. 76.

Solomon.
Asaph.

Asaph & others.

Hezekiah.
Asaph.

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47. 97. 98. 99. 100. 135. 136. 79.

Solomon.

Removal of the ark into the tem-
ple.

2 Chron. vii. 10.

3000 1004

82. 115. 46.

xvi. 6. XX. 26.

44.

2 Kings xix. 13.

3074 930 3108 3294 710

896

19.

army.

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Burning of the temple at Jerusa-
lem.

During the Babylonian captivity. Dan. vii. 28.

Foundation of the second temple.
Opposition of the Samaritans.
Rebuilding of the temple.
Dedication of the second tem-
ple.

Manual of devotion.

-13.

iv. 24. vi. 13.

3469 535

3470 534

3485 519

Zech. viii. 23.

Neh. xiii. 3.

3489 515 3560 444

CONCLUDING REMARKS.

THE Psalms, or Hymns, contained in this Book, have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deep est sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pions believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; or, to dwell with ecstasy on the divine attributes of wisdom and omnipotence; the Psalms afford him the most perfect models and examples for expressing all his sentiments and feelings. "The Psalms," as Bishop Horne remarks, with equal piety and beauty, "are an epitome of the Bible, adapted to the purposes of devotion. They treat occasionally of the creation and formation of the world; the dispensations of Providence and the economy of grace; the transactions of the patriarchs; the exodus of the children of Israel; their journey through the wilderness and settlement in Canaan; their law, priesthood, and ritual; the exploits of their great men, wrought through faith; their sius and captivities; their repentance and restorations; the sufferings and victories of David; the peaceful and happy reign of Solomon; the advent of MESSIAH, with its effects and consequences; His incarnation, life, passion, death, resurrection, ascension, kingdom, and priesthood; the effusion of the Spirit; the conversion of the nations; the rejection of the Jews; the establishment, increase, and perpetuity of the Christian Church; the end of the world, the general judgment; the condemnation of the wicked, and the final triumph of the righteous with their Lord and King. These are the subjects here presented to our meditations. We are instructed how to conceive of them aright, and to express the different affections, which, when so conceived of, they must excite in our minds. They are, for this purpose, adorned with the figures, and set off with all the graces of poetry; and poetry itself is designed yet farther to be recommended by the charms of music, thus consecrated to the service of God: that so delight may prepare the way for improvement, and pleasure become the handmaid of wisdom, while every turbulent passion is calmed by sacred melody, and the evil spirit is still dispossessed by the harp of the son of Jesse. This little volume, like the paradise of Eden, affords us in perfection, though in miniature, every thing that groweth elsewhere, every tree that is pleasant to the sight, and good for food; and, above all, what was there lost, but is here restored.-the tree of life in the midst of the garden. That which we read, as matter of speculation, in the other Scriptures, is reduced to prac tice, when we recite it in the Psalms; in those repentance and faith are described, but in these they are acted; by a perusal of the former, we learn how others served God; but, by using the latter, we serve Him ourselves. Composed upon particular occasions, but designed for general use; delivered out as services for the Israelites under the Law, yet no less adapted for the circumstances of Christians under the Gospel, they present religion to us in the most engaging dress; communicating truths, which philosophy could never in

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vestigate, in a style which poetry can never equal; while history is made the vehicle of prophecy, and creation lends all its charms to paint the glories of Redemption. Calculated alike to profit and to please, they inform the understanding, elevate the affections, and entertain the imagination. Indited under the influence of Him, to whom all hearts are known, and all events foreshown, they suit mankind in all situations; grateful as the manna which descended from above, and conformed itself to every palate. The fairest productions of human wit, after a few perusals, like gathered flowers, wither in our hands, and lose their fragrancy, but these unfading plants of paradise become, as we are accustomed to them, still more and more beautiful; their bloom appears to be daily heightened; fresh odours are emitted, and new sweets are extracted from them. He who hath once tasted their excellences, will desire to taste them yet again; and he who tastes them oftenest will relish them best."

We subjoin the following common, but very useful Table of the Psalms, classed under their several subjects, and adapted to the purposes of private devotion 1. PRAYERS.

1. Prayers for pardon of sin, Ps. vi. xxv. xxxviii. li. cxxx. Psalms styled penitential, vi. xxxii. xxxviii. li. cii. cxxx. exliii.

2. Prayers composed when the Psalmist was deprived of the public exercise of religion, Ps. xli. xliii. lxiii. lxxxiv.

3. Prayers in which the Psalmist appears extremely dejected, though not totally deprived of consolation, under his afflictions, Ps. xiii. xxii. lxix. lxxvú. lxxxviii. exliii.

4. Prayers in which the Psalmist asks help of God, in consideration of his own integrity, and the uprightness of his cause, Ps. vii. xvii. xxvi. xxxv. 5. Prayers expressing the firmest trust and confidence in God under afflictions. Ps. iii. xvi. xxvii. xxxi. liv. lvi. lvii. lxi. lxxi. lxxxvi.

6. Prayers composed when the people of God were under affliction or persecution, Ps. xliv. Ix. lxxiv. lxxix. lxxx. lxxxiii. lxxxix. xciv. cii exxii. cxxxvii. 7. The following are also prayers in time of trouble and affliction, Ps. iv. v. xi. xxvii. xli. lv. lix. lxiv. lxx. cix. cxx. cxl. cxli. exlii.

8. Prayers of intercession, Ps. xx. Ixvii. cxxii. cxxxii. exliv. II. PSAAMS OF THANKSGIVING.

1. Thanksgivings for mercies bestowed on particular persons, Ps. ix. xviii. xxiii. xxx. xxxiv. xl. lxxv. ciii. cviii, exvi. exviii. cxxxvini exliv.

2. Thanksgivings for mercies bestowed upon the Israelites in general, Ps. xlvi. xlviii. lxv. lxvi. lxviii. lxxvi. lxxxi. lxxxv. xcviii. cv. exxiv. cxxvi. cxxix. cxxxv. cxxxvi. cxlix.

III. PSALMS OF PRAISE AND ADORATION DISPLAYING THE ATTRIBUTES OF

GOD.

1. General acknowledgments of God's goodness and mercy, and particularly His care and protection of good men, Ps. xxiii. xxxiv. xxxvi. xei. c. ciìiì, cvií. cxvii. cxxi. cxlv. cxlvi.

OF THE OLD AND NEW TESTAMENTS.

2. Psalms displaying the power, majesty, glory, and other attributes of Je- | hovah, P's. viii. XIX. xxiv. XXIX. xxxi. xlvii. 1. lxv. Ixvi. lxxvi. lxxvii, xciii. xcv. Xevi xevil. xeix. civ. exi. exiii. exv. exxxiv. exxxix. exlvii. exlviii. el.

IV. INSTRUCTIVE PSALMS.

1. The different characters of good and bad men-the happiness of the one, and the misery of the other, Ps. i. v. vii. ix. x. xi. xii. xiv. xv. xvii. xxiv. xxv. XXXL XXXIV. XXXVI. xxxvii. 1. l. liii. lvi. Ixxii. lxxv. lxxxiv. xci. xcii. xciv. cxii. CILL CHIL. CXXV. exxvii. cxxviii. cxxxiii.

2. The excellence of God's law, Ps. xix. cxix.
3. The vanity of human hite, Ps. xxxix. xlix. xc.
4. Advice to magistrates, Ps. lxxii. ci.

5. The virtue of humility, Ps. cxxxi.

V. PROPHETICAL PSALMS.

Ps. ii xvi. xxii. xl. xlv. lxviii. lxxii. lxxxvii. cx cxviii.
VI. HISTORICAL PSALMS.

Ps. lxxviii. cv. cvi.

THE BOOK OF PROVERBS.

INTRODUCTION.

OUR Preface to this book we mainly borrow from Horne's very valuable Introduction to the Critical Study of the Scriptures." It seems certain that the collection called the Proverbs of Solomon,' was arranged in the order in which we now have it, by different hands; but it is Rot therefore to be concluded, that they are not the productions of Solomon, so, we re informed, composed no less than three thousand Proverbs; (1 Ki iv. 32) As it is nowhere said that Solomon himself made a collection of proverbs and sentences, the general opinion is, that several persons made a collection of Hezekiah, among others, as mentioned in the twenty-fifth chapter; Agur, Isaiah, and Ezra, might have done the same. The Jewish writers affirm that Solomon wrote the Canticles, or Song, bearing his name, in his youth; the Proverbs in his riper years, and Ecclesiastes in his old age.

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Some of the proverbs which Solomon had introduced into the former part of the book are here repeated.

"Part V. Comprises chapters xxx. and xxxi. In the former are included the wise observations and instructions delivered by Agur, the son of Jakel, to his pupils, Ithiel and Ucal. The thirty-first chapter contains the precepts which were given to Lemuel by his mother, who is supposed by some to have been a Jewish woman married to some neighbouring prince, and who appears to have been most ardently desirous to guard him against vice, to establish him in the principles of justice, and to unite him to a wife of the best qualities. Of Agur we know nothing; nor have any of the commentators offered so much as a plausible conjecture respecting him.

Michaelis has observed, that the Book of Proverbs is frequently cited by the apostles, who considered it as a treasure of revealed morality, whence Christians were to derive their rules of conduct; and the canonical authority of no book of the Old Testament is so well ratified by the evidence of quota-ings, is derived from the antithetic form, the opposition of diction and sentitions as that of the Proverbs. The scope of this book is to instruct men in the deepest mysteries of true wisdom and understanding, the height and perfection of which is the true knowledge of the divine will, and the sincere fear of the Lond (Prov. i. 2−7.; ix. 10.) To this end the book is filled with the choicest sententious aphorisms, infinitely surpassing all the ethical sayings of the anClent sages, and comprising in themselves distinct doctrines, duties, &c. of posty towards God, of equity and benevolence towards man, and of sobriety and temperance; together with precepts for the right education of children, and for the relative situations of subjects, magistrates, and sovereigns. The book of Proverbs may be divided into five parts.

"Part L In the poem or exordium, containing the first nine chapters, the eacher gives his pupil a series of admonitions, directions, cautions, and excite Dents to the study of wisdom. This part, says Bishop Lowth, is varied, elepot, sublime, and truly poetical: the order of the subject is, in general, excellently preserved, and the parts are very aptly connected. It is embellished with many beautiful descriptions and personifications; the diction is polished, and abounds with all the ornaments of poetry, so that it scarcely yields in ele gares and splendour to any of the sacred writings.

Part II Extends from chapter x. to xxii. 16. and consists of what may be stretly and properly called proverbs; namely, unconnected sentences, expr. seed with much neatness and simplicity.

"Part IIL Reaches from chapter xxii. 17. to xxv. inclusive; in this part the tutor drops the sententious style, and addresses his pupil as present, to whom be zives renewed and connected admonitions to the study of wisdom.

The provi this contained in Part IV. are supposed to have been selected from some larger collection of Solomon, by the men of Hezekiah,' that is, by the prophets whom he employed to restore the service and writings of the Jewish church. (2 Chron. xxxi. 20, 21.) This part, like the second, consists of ditached, unconnected sentences, and extends from chapter xxv. to xxix.

The Proverbs of Solomon afford a noble specimen of the didactic poetry of the Hebrews; they abound with antithetic parallels; for this form is peculiarly adapted to adages, aphorisms, and detached sentences. Much, indeed, of the elegance, acuteness, and force, which are discernible in Solomon's wise sayment. Hence a careful attention to the parallelism of members will contribute to remove that obscurity in which some of the proverbs appear to be involved." To this very judicious and perspicuous account and brief analysis of the book, we shall only subjoin a few brief hints, from the excellent "Preliminary Dissertation" of the Rev. Geo. Holden, M. A. prefixed to his New Translation of that book. Mr. H. remarks that the Asiatics have, in all ages, concentrated their moral and political wisdom in certain aphorisms, which have been generally admired by other nations: that the early Greeks adopted a similar method, as witness the Sayings of the Seven Wise Men of Greece, the Golden Verses of Pytha goras, &c.; and they were copied by the Romans and other western nations: unless we rather conclude that this was a dictate of nature equally obvious to all.

On the Proverbs of Solomon, we will only add, that as it does not appear that Solomon was the collector of his own Proverbs, so neither is it certain that they were all written or uttered about the same period. Most of the detached aphorisms were probably delivered by him at the time when the fame of his wisdom drew together "all the kings of the earth to witness it.” (2 Ch. ix. 23.) Some, however, seem to be so much the result of his experience, that we are inclined to date them not long prior to the composition of his Ecclesiastes. On the other hand, as he "spake three thousand proverbs," of which we have not much above eight hundred, we think it highly probable that many of the aphorisms in the books of Ecclesiasticus and Wisdom were really his, though preserved only in a Greek translation in the Apocrypha.

In Holden's remarks on the difficulties and obscurities of the Book of Proverbs, we thank him for his manly and judicious protest, against correcting and expounding Hebrew words by means of the Arabic; except only in cases where all other means of information fail, either from the Hebrew itself, or the most ancient versions.

CONCLUDING REMARKS.

THE wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short compendious sentences, and in poetic lzige, which were readily conceived and easily retained, and circulated in Bock ty as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overbardening the memory, or perplexing the mind with abstract reasonings ; and hence there are, in all countries, and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper bas-the sanction of a divine original; and, being generally the mere result of worldly prodence, are often calculated to impose on the judgment, and to misk ad those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely Sass all the ethical sayings of the ancient sages; but have also received a De imprimatur, and are infallible rules to direct our conduct in every cir stance of human life. They are so justly founded on the principles of han nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condi

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tion, or rank in life, however varied in its complexion, or diversified by circum-
stances. Kings and subjects, rich and poor, wise and foolish, old and young,
fathers and mothers, husbands and wives, sons and daughters, masters and
servants, may here learn their respective duties, and read lessons of instruc
tion for the regulation of their conduct in their various circumstances; while
the most powerful motives, derived from honour, interest, love, fear, natural
affection, and piety, are exhibited, to inspire an ardent love of wisdom and
virtue. and the greatest detestation of ignorance and vice.
These maxims are
laid down so clearly, copiously, impressively, and in such variety, that every
man who wishes to be instructed may take what he chooses, and, among
multitudes, those which he likes best, "He is wise," says St. Basil," not
only who hath arrived at a complete habit of wisdom, but who hath made
some progress towards it; nay, who doth as yet but love it, or desire it, and
listen to it. Such as these, by reading this book, shall be made wiser; for
they shall be instructed in much divine, and in no less human learning...
It bridles the injurious tongue; corrects the wanton eye; and ties the unjust
hand in chains. It persecutes sloth; chastises all absurd desires; teaches
prudence; raises man's courage; and represents temperance and chastity
after such a fashion, that one cannot but have them in veneration."

ECCLESIASTES; OR, THE PREACHER.

INTRODUCTION.

The title of this Book is derived from the Septuagint, in which it is entitled ECCLESIASTES, which signifies a preacher; nearly corresponding to its name in the original, koheleth, which may either mean the person assembling the pestle, or be who addresses them when convened. This book is generally sembed to Solomon; and the Jews and Jerome hold that it was written by ba: 15 the decase of life, when brought to deep repentance for the idolatries to which he had been seduced. That Solomon was its author appears almost extain from several passages in the work itself, (sec chap. L. 12. 16. II. 4–10 VII 25-N XII. 9, 10;) and the occurrence of foreign words and idioms, wth has induced some to refer it to a later period, may be accounted for by the ext: nded commerce of Solomon, and the circumstance of his connexion with strange women," whose languages he probably acquired. It is evidently a inry into the CHIEF GOOD, or what can render a man happy; in discuss ing which Solomon first shows what is not happiness, and then what it is. Accordingly, the book has been very properly divided into two parts; in the former of which he shows, from his own experience, the vanity of all terres trial objects and pursuits, of wisdom and knowledge, (apart from true religion,)

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of mirth and pleasure, of riches, magnificence, power, and wealth, interspersed with many counsels how the vanity or vexation of each may be abated, and frequent intimations that true wisdom is far preferable to all other acquisitions, and that a cheerful use of providential blessings is much better than covetousness, (chap. 1-VI 9,) and in the latter part, he shows that true happiness is only to be found in a religious and virtuous life, which constitutes the truest wisdom, (chap. VI. 10.-XII) Here, indeed, the royal Preacher sometimes pauses to show the vanity of things incidentally mentioned; yet this part is chiefly occupied in teaching us where and how to seek present comfort and final happiness; inculcating a cheerful, liberal, and charitable use of temporal blessings, without expecting to derive from them any permanent or satisfactory delight; to be patient under unavoidable evils; not to aim at perilous, arduous, and impracticable changes; to fill up the station allotted us, in a peaceable, equitable, and prudent manner; to be humble, contented, and affectionate; and to do good abundantly, and persevere in so doing, for the pleasure arising from it, and from the expectation of a gracious reward.

CONCLUDING REMARKS.

Tronoh nothing can be more important, interesting, and excellent, than the jarts and instructions to be found in this inestimable book, yet such has been the ignorance, inattention, or depravity of some persons, that it would be hard to fred an instance of any thing which has been so grossly misrepresent ed How often has a handle been taken from certain passages, ill understood, and worse applied. to patronise libertinism, by such as pretend to judge of the wool from a single sentence, independent of the rest, without paying the leas gard to the general scope or design! According to which rule, the toot place drecourse that was ever written may be perverted to Atheism. Some fanatics have fallen into the contrary extreme; for, on reading that all here below is vanity they have been so wrong-headed, as to condemn every

thing as evil in itself. This world, according to them, cannot be too bitterly inveighed against; and man has nothing else to do with it, but to spend his days in sighing and mourning. But it is evident that nothing could be farther from the Preacher's intention: for, though he speaks so feelingly of the instahity and unsatisfactory nature of all sublunary things, and the vanity of human cares, schemes, and contrivances, yet, lest any one should mistake his meaning, he advises every man, at the same time, to reap the fruit of his ho nest labours, and take the comfort of what he possesses with a sober freedon and cheerful spirit. There is nothing in the whole body of Pagan philosophy so elevated and magnificent as what some have written on the important sub ject of this poem; but their opinions are so various and contradictory, and tho

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