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 | ing and important, are described with great simplicity, but with much animaboa The account of the wisdom, magnificence, and extended commerce of Solomon, the rash and impolitic conduct of Rehoboam; the disobedient prophet, the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad's pole and defcat; Elijah's assumption into heaven; Elisha's succession to his mon-try, and the series of illustrious miracles he perforined; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Abab and Jezebel, and their children are all pregnant with instruction, at I have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fity; and the attributes of God displayed with great effect: we contemplate the exact accomplishment of God's promises and threatenings; the wisGom of his dispensations; and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the sunking outlines presented to our view. The authenticity of these books is attrated by the prophecies they contain, which were subsequently fulfilled; by the etation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches ; and by the corresponding testimonies of profane authors, and ancient sculptures. Thus the narrative of the invasion of Israel by Shalmaneser, and the deportation of the ten tribes, is confirined by certain ancient sculptures on the mountains of Be-Sitoon, on the borders of the ancient Assyria. For the knowledge of these antiquities we are indebted to the persevering researches of Sir R. K. Porter. Again, the destruction of Sennacherib army is confirmed by Herodotus, who calls the Assyrian king Senacherib, as the Scriptures do and that the time referred to in both is per fretly accordant. Another remarkable fact is confirmed by the same historian, and also by the researches of the late intrepid Belzoni-the defeat of Josiah by Pharaoh-Nechoh, and the subsequent reduction of Jerusalem, when "he took 1 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 af ter the captivity. The Hebrew title is Dibrey Hayamim, or "Words of the Day;" that in. Joumals. The Greek calls them Paralipomenon, or "Things omitted;" consoring them as supplementary to the preceding books, of which, as we shall see, they are chiefly repetitions. Our English name, Chronicles, or, Memorials of the Times," is at least oqually proper with either of the celing pre The first nine chapters are entirely genealogical, and in great part copied from the Book of Genesis; but with difference as to the names, partly owing The Chronology of these books is nearly the same as that of the Books of THE SECOND BOOK OF THE CHRONICLES. INTRODUCTION. This book is a continuation of the history begun in the former book. It inmon, and contains a narrative of the several kings of his race, who reigned ing of the temple, about four hundred and eighty years after. Besides the ad- CONCLUDING REMARKS ON THE TWO BOOKS OF CHRONICLES. THESE sacred books have been held in low estimation, and consequently from Babylon; to ascertain the lineage of Judah, from which the Messiah too much nezlected both by readers and commentators, induced thereto by were was to spring, and to re establish them on their ancient footing. The author THE BOOK OF EZRA. INTRODUCTION. THIS Book has been generally ascribed to Ezra, who is himself the chief subject 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 mazit doubtless find at Jerusalem the documents necessary to its compi laton, and the chief persons were still living on his arrival. The first party of Jews returned from Babylon under the prince Zerubbabel The Ezra was a priest of the house of Aaron, and grandson of Serainh, who This book contains a continuation of the Jewish history from the time at L INTRODUCTORY AND CONCLUDING REMARKS ON EACH BOOK CONCLUDING REMARKS. THIS book details the events of a very interesting period of the Sacred His- | added, under the superintendence of the Holy Spirit, whatever appeared ne tory, when, according to the decree of PROVIDENCE, the Jewish people were to be delivered from their captivity, at the expiration of seventy years, and stored 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 of a statesman with the functions of the profound united all the requisites substituted the modern for the ancient names cessary for the purpose of illustrating, completing, or connecting them; he he died in Persia, become obsolete; and transcribed the whole of the Scriptures into the Chaldee 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 in a second journey to Artaxerxes, where his tomb is shown in the city of Zamusa. Though not styled a prophet, he wrote under the Divine Spirit; and the all the spirit and fidelity that could be displayed by a writer of contemporary canonical authority of his book has never been disputed. It is written with 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 historian to give these official documents, as they may be termed, in the original language, especially as the people, recently returned from the captivity, were familiar, and perhaps more conversant with the Chaldee, than with the He brew. 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 through out 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 measures to promote the prosperity of the Jews, and the reformation of abuses. -The frequent devout ejaculations with which the narrative is interrupted, are peculiar to this pious writer; and his zeal, activity, and disinterestedness are well worthy of imitation, especially by those employed in arduous undertakings, for the good of the church or the community. This book has many internal proofs of divine inspiration, and always has been considered by the Jews as a part of their sacred Scriptures, and indeed as a continuation of the book of Ezra: it does not, however, seem to contain any prophecies, nor is it explicitly referred to in the New Testament. OF Nehemiah, the author and hero of this book, the Jews speak as one of the course of Divine Providence, he was a captive in Babylon; but there his piety virtue and the sincerest devotion to the interests of religion. times, a noble and animating example of distinguished patriotism, united with abolishing the harsh and usurious practices of the nobles and rugreat and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and op 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 mat genealogies, 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 The grand subject of this book is Haman's plot for the destruction of the most all Asia; and the counteraction of that plot, by a remarkable interfe- CONCLUDING REMARKS. In the Apocrypha attached to most of our quarto Bibles, there are ten ver- what follows of the dreams of Mordecai, the prayer of Esther, &c., deserves no 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, "For so Mordecai had charged her, (namely, Esther,) to fear 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 here recorded, or the authenticity of the book, which, in all probability, was written by Mordecaj himself, or under his direction. Had it been written by Ezra, the facts would have been the same; but undoubtedly we should have had frequent references to the divine providence, and exhortations both to prayer and praise. 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 vantage of patience by the example of Job, wife recorded as a fact; his friends, their names, countries, and discourses, are and the whole of his history, with many fabuNEW TESTAMENTS. OF THE OLD AND eee; 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 certain 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: Elisu, Job. Moses, Solomon, Isaiah, Ezekiel, and Ezra, have all been contended Cor. The evidence, however, respecting the age of Job, proves that it could 19t be any of the latter persons; and it is highly probable, as Schuitens, Pe 5. Bishops Lotwth and Tomline, Dr. Hales, and others suppose, that it was the production of Job himself, or some other confemporary; 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 bim. 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 a soo 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 At from Abraham. And these are the kings who reigned in Edom; which recion 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 him Assom, the governor of the country of the Temanites. After him Adad, the son of Basad, who cut off Madian in the plain of Moab; and the name of his city was Gethaim. The friends who came to visit him were Eliphat, son of Sophan, of the children of Esau, king of the Temanites; Bi ded, the son of Amnon, of Chobar, tyrant of the Sauchites; Sophar, king of the Minautes; 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 mamed 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 wae Rasra; and he was the sixth from Abraham. Of the kings who reigned in Falom: the first who reigned over that land was Balak the son of Beor; and the name of his city was Danaba. And after him, Jobab, the same who called Job. And after Job, him who was prince of the land of Teman. And afer him, the son of Barak, he who slew and put to flight Madian in the plains of Moab; 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." Dr. Kennicott says, when Job lived seems deducible from his being contemporary with Eliphaz, the Temanite, thus: 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 grievous 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 enutles 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 patience, 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," of 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 meanscript 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, priest hood, and ritual; the exploits of their great men, wrought through faith; their sira and captivities; their repentances and restorations; the sufferings and victones of David; the peaceful and happy reign of Solomon: the advent of Me-siah, with its effects and consequences; his incarnation, birth, life, passion, death, resurrection, ascension, kingdom, and priesthood; the effusion of the Spirit: 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 here presented to our meditations. We are instructed how to conceive of them anght, 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 caimed 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 admit 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 1. Psalm i. to xli. II. Psalm xlii. to lxxii. III. Psalm Ixxiji. to lxxxix. IV. Psalm xe. to evi. V. Psalm evii. 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. Thits some are simply odes. Others, again, are 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 valuable work of Townsend, compared with the arrangement of Catmet and others. 19 } Dedication of the second tem- Zech. viii. 23. 107. 87. 111. 112. 113.) 114. 116. 117. 127. 128. 134. 48. 81. 146. 147. 148. and others. Daniel. Sons of Korah. Near the close of the captivity. Various. ple. 3489 515 Ezra. Manual of devotion. Neh. xiii. 3. 3560 444 149. 150. CONCLUDING REMARKS. 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. cxliii. 2. Prayers composed when the Psalmist was deprived of the public exercise of religion, Ps. xlii. xliii. Ixiii. Ixxxiv. 3. Prayers in which the Psalmist appears extremely dejected, though not to tally deprived of consolation, under his afflictions, Ps. xiii. xxii. lxix. lxxvi. lxxxviii. cxliii. THE Psalms, or Hymns, contained in this Book, have been the general song | vestigate, in a style which poetry can never equal; while history is made the of the universal Church; and in their praise, all the Fathers have been una nimously 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 pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his be ing; 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- I cxvii. cxxi. cxlv. exlvi. 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 afflic- 6. Prayers composed when the people of God were under affliction or perse- II. PSALMS OF THANKSGIVING. 1. Thanksgivings for mercies bestowed on particular persons, Ps. ix. xviii. xxiii. xxx. xxxiv. xl. lxxv. ciii. cviii. cxvi. exviii. exxxvii. exliv. 2. Thanksgivings for mercies bestowed upon the Israelites in general, Ps. xlvi. xlviii. lxv. lxvi. lxviii. lxxvi. lxxxi. lxxxv. xcviii. cv. cxxiv. cxxvi. cxxix. cxxxv. cxxxvi. cxlix. III. PSALMS OF PRAISE AND ADORATION DISPLAYING THE ATTRIBUTES OF 1. General acknowledgments of God's goodness and mercy, and particularly His care and protection of good men, Ps. xxiii. xxxiv. xxxvi. xci. c. cii. cvií. OF THE OLD AND 2. Psalms displaying the power, majesty, glory, and other attributes of Je hovah, Ps. vii. XIX. XXIV. Xxix. xxxiii. xlvu. l. lxv. Ixvi. Ixxvi. lxxvii. xciii. xev. xevi xevil. xeix. civ. exi exiii. exv. cxxxiv. cxxxix. exlvii. cxlviii. 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. 1. v. vii. ix. x. xi. xii. xiv. xv. xvii. xxiv. xxv. XXXIV. xxxvi. xxxvii. 1. lii. lin. Ivii. lxxii. lxxv. lxxxiv. xci. xcii. xciv. CXIX. CXXI. CXXV. CXXVIL. cxxviii. cxxxni. CXIL. NEW TESTAMENTS. 2. The excellence of God's law, Ps. xix. exix. 3. The vanity of human life. Ps. xxxix. xlix. xe. 4. Advice to magistrates, Ps. Ixxii. ci. 5. The virtue of humility, Ps. cxxxi. THE BOOK OF PROVERBS. INTRODUCTION. OUR Preface to this book we mainly borrow from Horne's very valuable | Some of the proverbs which Solomon had introduced into the former part of Introduction to the Critical Study of the Scriptures." "It seems certam 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 wot therefore to be concluded, that they are not the productions of Solomon, who, we are 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 them. 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. 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 tions 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 Lord. (Prov. 1. 2-7.; ix. 10.) To this end the book is filled with the choicest sententious aphorisms, infinitely surpassing all the ethical sayings of the ancient sages, and comprising in themselves distinct doctrines, duties, &c. of piety 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 I. In the poem or exordium, containing the first nine chapters, the Leacher gives his pujal a series of admonitions, directions, cautions, and excite ments to the study of wisdom. This part, says Bishop Lowth, is varied, ele zant, sublime, and truly poetical: the order of the subject is, in general, excel ently 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 ganee and splendour to any of the sacred writings. "Part II. Extends from chapter x. to xxii. 16. and consists of what may be strictly and properly called proverbs; namely, unconnected sentences, expressed with much neatness and simplicity. "Part III. Reaches from chapter xxii. 17. to xxv. inclusive; in this part the tutor drops the sententious style, and add addresses his pupil as present, to whom be gives renewed and connected admonitions to the study of wisdom. "The prove the 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 lewish church. (2 Chron. xxxi. 20, 21.) This part, like the second, consists of detached, unconnected sentences, and extends from chapter xxv. to xxix. CONCLUDING REMARKS. THE wisdom of all ages, from the highest antiquity, has chosen to compress | tion, or rank in life, however varied in its complexion, or diversified by circum and communicate its lessons in short compendious sentences, and in poetic laczrage, which were readily conceived and easily retained, and circulated in Bociety as useful principles, to be unfolded as occasion required. Indeed, such short maxime, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overhardening the memory, or perplexing the mind with abstract reasoenas: 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 bass the sanction of a divine original; and, being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not on's are far more ancient than any others extant in the world, and infinitely all the ethical sayings of the ancient sages; but have also received a Dune imprimatur, and are infallible rules to direct our conduct in every cir cu astance of human life. They are so justly founded on the principles of bezman natare, 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 ECCLESIASTES; OR, THE PREACIIER. V. PROPHETICAL PSALMS. Ps. iis xvi. xxii. xl. xlv. İxviii. lxxii. lxxxvii. cx cxviii VI. HISTORICAL PSALMS. 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 Jakeli, 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. 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 sayings, is derived from the antithetic form, the opposition of diction and sentiment. 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 bints, 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 pohtical 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 aphorisins were probably delivered by him at the time when the fume 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 ditficulties 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; excert only in cases where all other means of information fail, either from the Hebrew itself, or the most ancient versions, stances. Kings and subjects, rich and poor, wise and foolish, old and young, INTRODUCTION. THE title of this Book is derived from the Septuagint, in which it is entitled ECCIZJASTES, which signifies a preacher; nearly corresponding to its name in the onginal, koheleth, which may either mean the person assembling the Dekkir be who addresses them when convened. This book is generally marici to Solomon; and the Jews and Jerome hold that it was written by lars in the decline of life, when brought to deep repentance for the idolatries into which he had been seduced. That Solomon was its author appears al most certain from several passages in the work itself, (see chap. L 12, 16. II. 4-10. VIL 25-28. XII. 9, 10;) and the occurrence of foreign words and idioms, which has induced some to refer it to a later period, may be accounted for by the extended commerce of Solomon, and the circumstance of his connexion "with strange women," whose languages he probably acquired. It is evidently an inquiry into the CHIEF GOOD, or what can render a man happy; in discussing 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,) 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 acopusitions, and that a cheerful use of providential blessings is much better than covetousness, (chap. L-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 use of temporal blessings, without expecting to derive from then any permanent or satisfactory delight; to be patient under unavoidable evils; not to aim at perilous, ar ardnous, 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. Trocon nothing can be more important, interesting, and excellent, than the and worse applied, to patronise libertinism, by such as 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 feclingly of the instability 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 freedom and cheerfid 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 t of this poem; but their opinions are so various and contradictory, and tho |