preacher treated the subject; not with exact, philosophic method, but in a free and popular manner, giving au uncor trolled range to his capacious intellect, and suffering himsel to be borne along by the exuberance of his thoughts an the vehemence of his feelings. But, though the methodica disposition of his ideas is occasionally interrupted, his plan is still discernible; and perhaps he never wanders more from his principal object than most of the other writers in the Sacred Volume.'

windings and mazes in which so many commentators upon of order and arrangement. In the same way has the roya the Ecclesiastes have been lost and bewildered.. By keeping steadily in view the preacher's object, to eulogize Heavenly Wisdom, the whole admits of an easy and natural interpretation; light is diffused around its obscurities; connection is discovered in that which was before disjointed; the argument receives additional force, the sentiments new beauty; and every part of the discourse, when considered in reference to this object, tends to develope the nature of True Wisdom, to display its excellence, or to recommend its acquirement.

"Hence he commences with the declaration that all is vanity, which is not to be understood as implying any censure upon the works of creation, for God does nothing in vain, every thing being properly adapted to its end, and excellently fitted to display the power, wisdom, and goodness of the Almighty. Yet when the things of this world are applied to improper purposes; when they are considered as the end, while they are only intended to be the means; and are rested in as the source of happiness which they were not designed to afford, vanity is discovered to be their character; that which is most excellent becomes useless, if not injurious, by the abuse; and the works of Omnipotence, however wise and good in themselves, are unprofitable to those who misuse and pervert them. It were a kind of blasphemy to vilify whatever has proceeded from Omniscient Power; and Solomon can only be supposed to pronounce all things here below vain, when they are applied to a wrong use, by the ignorance and wickedness of man. Nor does he so denominate all things universally and without any exception, but only all earthly things, as wealth, pleasure, pomp, luxury, power, and whatever is merely human and terrestrial. If these are placed in competition with divine and heavenly things, or are foolishly regarded as the means of real happiness, they become useless and unprofitable, because they are uncertain and transitory, never fully satisfying the desires of the soul, nor producing permanent felicity. If worldly things are vain in these respects, it would, nevertheless, be presumption and impiety to represent them as actually bad. They are good in themselves, and, when rightly used, tend only to good, since they contribute to the enjoyment of life, and, in an eminent degree, to the ultimate and real interest of man. But if they are pursued as the only portion in this life,' as constituting the happiness of beings formed for immortality, they are not estimated on right principles, and the result will be vexation and disappointment. Their vanity then, arises from the folly and baseness of men, who, in forgetfulness of eternity, are too apt to regard this world as their sole and final abode, and to expect that satisfaction from them which they cannot give. Nor are they to be condemned on this account. That they are insufficient to render man happy is itself the ordination of Infinite Wisdom, and, consequently, best suited to a probationary state; wisely calculated for the trial of man's virtue, and, by weaning him from too fond attachment to things on earth, to stimulate his desires and exertions after the blessedness of another life.

"In prosecuting his inquiry into the Chief Good, Solomon has divided his work into two parts. The first, which extends to the tenth verse of the sixth chapter, is taken up in demonstrating the vanity of all earthly conditions, occupations, and pleasures; the second part, which includes the remainder of the book, is occupied in eulogizing WISDOM, and in describing its nature, its excellence, its beneficial effects. This division, indeed, is not adhered to throughout with logical accuracy; some deviations from strict method are allowable in a popular discourse; and the author occasionally diverges to topics incidentally suggested; but, amidst these digressions, the distinctions of the two parts cannot escape the attentive reader. It is not the manner of the sacred writers to form their discourses in a regular series of deductions and concatenated arguments: they adopt a species of composition, less logical indeed, but better adapted to common capacities, in which the subject is still kept in view, though not handled according to the rules of dialectics. Even St. Paul, whose reasoning powers are unquestionable, frequently digresses from his subject, breaks off abruptly in the middle of his argument, and departs from the strictness

1 The finest commentary on this aphorism, Vanity of vanities, all is vanity, was unintentionally furnished by the late celebrated Earl of Chesterfield in one of his posthumous letters. See the passage at length in Bishop Horne's Works, vol. v. discourse xiii. pp. 185-187., where the frightful picture, exhibited by a dying man of the world, is admirably improved to the edification of the reader.

For the preceding view of the scope of this admirably instructive book, the author is indebted to Mr. Holden's learned and elaborate attempt to illustrate it.2 The following Synopsis (which is also borrowed from Mr. Holden) wil give the reader a clear view of its design :PART I. THE VANITY OF ALL EARTHLY CONDITIONS OCCUPA

TIONS, AND PLEASURES.

SECT. I. The vanity of all earthly things. (i. 2.)

SECT. II. The unprofitableness of human labour, and the transitoriness of human life. (i. 3-11.)

SECT. III. The vanity of laborious inquiries into the ways and works of man. (i. 12-18.)

SECT. IV. Luxury and pleasure are only vanity and vexation of spirit. (ii. 1—11.)

SECT. V. Though the wise excel fools, yet, as death happens to them both, human learning is but vanity. (ii. 12-17.) SECT. VI. The vanity of human labour, in leaving it they know not to whom. (ii. 18-23.)"

SECT. VII. The emptiness of sensual enjoyments. (ii. 24
-26.)

SECT. VIII. Though there is a proper time for the execution
of all human purposes, yet are they useless and vain; the
divine counsels, however, are immutable. (iii. 1-14.)
SECT. IX. The vanity of human pursuits proved from the
wickedness prevailing in courts of justice, contrasted with
the righteous judgment of God. (iii. 15-17.)
SECT. X. Though life, considered in itself, is vanity, for men
die as well as beasts, yet in the end, it will be very different
with the spirit of man and that of beasts. (iii. 18-22.)
SECT. XI. Vanity is increased unto men by oppression. (iv.
1-3.)

SECT. XII. The vanity of prosperity. (iv. 4.)

SECT. XIII. The vanity of folly, or of preferring the world to
True Wisdom. (iv. 5, 6.)

SECT. XIV. The vanity of covetousness. (iv. 7, 8.)
SECT. XV. Though society has its advantages, yet dominion
and empire are but vanity. (iv. 9-16.)

SECT. XVI. Errors in the performance of divine worship,
which render it vain and unprofitable. (v. 1-7.)
SECT. XVII. The vanity of murmuring at injustice; for
though the oppression of the poor and the perversion of
judgment greatly prevail, they do not escape the notice of
the Almighty. (v. 8, 9.)

SECT. XVIII. The vanity of riches; with an admonition as
to the moderate enjoyment of them. (v. 10-20.)
SECT. XIX. The vanity of avarice. (vi. 1-9.)

PART II. THE NATURE, EXCELLENCE, AND BENEFICIAL EFFECTS

OF WISDOM OR RELIGION.

SECT. XX. Since all human designs, labours and enjoyments
are vain, it is natural to inquire, What is good for man?
What is his Supreme Good? (vi. 10-12.) The answer
is contained in the remainder of the book.
SECT. XXI. The praise of character and reputation. (vii. 1.)
SECT. XXII. Affliction improves the heart, and exalts the
character of the wise. (vii. 2-10.)

SECT. XXIII. The excellence of Wisdom. (vii. 11-14.)
SECT. XXIV. An objection, with the answer. (vii. 15. viii. 7.)
SECT. XXV. The evil of wickedness shows the advantage of
True Wisdom. (viii, 8-13.)

SECT. XXVI. An objection, with the answer. (viii. 14. ix. 1.)
SECT. XXVII. An objection, with the answer. (ix. 2. x. 17.)
SECT. XXVIII. The banefulness of sloth. (x. 18.)
SECT, XXIX. The power of wealth. (x. 19.)
SECT. XXX. An exhortation against speaking evil of digni
ties. (x. 20.)

SECT. XXXI. Exhortation to charity and benevolence. (xi
1-10.)

Prelim. Diss. pp. lxv. lxviii.-lxxii.

TABLE OF THE PSALMS,

classed according to their several subjects, and adapted to the
purposes of private devotion.
I. Prayers.

Psalms

rous, no part of the Old Testament being cited in the New XI. We shall conclude this section, the importance of so frequently as this book. That those psalms which were whose subject must apologize for its apparently disproportioncomposed by David himself were prophetic, we have David's ate length, with the following common but very useful own authority: "which," Bishop Horsley remarks, "may be allowed to overpower a host of modern expositors. For thus King David, at the close of his life, describes himself and his sacred songs: David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of 1. Prayers for pardon of sin, Psal. vi. xxv. xxxviii. li. cxxx. Jehovah spake by me, and his word was in my tongue. (2 Sam. styled penitential, vi. xxii. xxxviii. li. cii. cxxx. cxliii. xxiii. 1, 2.) It was the word, therefore, of Jehovah's Spi-tunity of the public exercise of religion, Psal. xlii. xlii. lxiii. lxxxiv. rit which was uttered by David's tongue. But, it should seem, the Spirit of Jehovah would not be wanting to enable a mere man to make complaint of his own enemies, to describe his own sufferings just as he felt them, and his own escapes just as they happened. But the Spirit of Jehovah described, by David's utterance, what was known to that Spirit only, and that Spirit only could describe. So that, if David be allowed to have had any knowledge of the true subject of his own compositions, it was nothing in his own life, but something put into his mind by the Holy Spirit of God, and the misapplication of the Psalms to the literal David has done more mischief than the misapplication of any other parts of the Scriptures, among those who profess the belief of the Christian religion."

For a table of those portions of the Psalms which are strictly prophetical of the Messiah, see Vol. I. Part I. Chap. IV. Sect. II. § 1.

X. The book of Psalms being composed in Hebrew verse, must generally be studied and investigated agreeably to the structure of Hebrew poetry; but in addition to the remarks already offered on this subject,2 there are a few observations more particularly applicable to these songs of Sion, which will enable the reader to enter more fully into their force and meaning.

1. Investigate the Argument of each Psalm.

This is sometimes intimated in the prefixed title: but as these inscriptions are not always genuine, it will be preferable, in every case, to deduce the argument from a diligent and attentive reading of the psalm itself, and then to form our opinion concerning the correctness of the title, if there be any.

2. With this view, examine the Historical Origin of the Psalm, or the circumstances that led the sacred poet to compose it.

Besides investigating the occasion upon which a psalm was written, much advantage and assistance may be derived from studying the psalms chronologically, and comparing them with the historical books of the Old Testament, particularly those which treat of the Israelites and Jews, from the origin of their monarchy to their return from the Babylonish captivity: Of the benefit that may be obtained from such a comparison of the two books of Samuel, we have already given some striking examples.

3. Ascertain the Author of the Psalm.

This is frequently intimated in the inscriptions; but as these are not always to be depended upon, we must look for other more certain criteria by which to ascertain correctly the real author of any psalni. The histori cal circumstances, which are very frequently as well as clearly indicated, and the poetical character impressed on the compositions of each of the inspired poets, will enable us to accomplish this very important object. Let us take, for instance, the Psalms of David. Not only does he allude to his own personal circumstances, to the dangers to which he was exposed, the persecutions he endured, the wars in which he was engaged, his heinous sin against God, and the signal blessings conferred upon him; but his psalms are further stamped with a peculiar character, by which, if it be carefully attended to, we may easily distinguish him from every other inspired author of the Psalms. Hence we find him repeating the same words and ideas almost perpetually; complaining of his afflictions and troubles; imploring help from God in the most earnest supplications; professing his confidence in God in the strongest manner; rejoicing in the answers graciously vouchsafed to his prayers; and labouring to express his gratitude for all the blessings conferred upon him. Again, in what ardent language does he express his longing desire to behold the sanctuary of God, and join with the multitude of those who kept holyday! With what animation does he describe the solemn pomp with which the ark was conducted to Jerusalem! &c. Of all the sacred poets, David is

the most pleasing and tender.

The style of David has been imitated by the other psalmists, who have "borrowed and incorporated many of his expressions and images in their odes; but these imitations may easily be distinguished from their arche. type, by the absence of that elegance and force which always characterize the productions of an original author.

4. Attend to the Structure of the Psalms.

The Psalms, being principally designed for the national worship of the Jews, are adapted to choral singing; attention, therefore, to the choral structure of these compositions will enable us better to enter into their spirit and meaning. Dr. Good has happily succeeded in showing the choral divisions of many of these sacred poems, in his version of the Psalms.

2. Prayers, composed when the Psalmist was deprived of an oppor3. Prayers, in which the Psalmist seems extremely dejected, though not totally deprived of consolation, under his afflictions, Psal. xiii. xxii. lxix. lxxvii. lxxxviii. cxliii. 4. Prayers, in which the Psalmist asks help of God, in consideration of his own integrity, and the uprightness of his cause, Psal. vii. xvii. xxvi. xxxv. afflictions, Psal. ii. xvi. xxvii. xxxi. liv. lvi. lvii. lxi. Ixii. lxxi. lxxxvi 5. Prayers, expressing the firmest trust and confidence in God under 6. Prayers, composed when the people of God were under affliction or persecution, Psal. xliv. Ix. lxxiv. lxxix. lxxx. lxxxiii. lxxxix. xciv. cii. exxiii. cxxxvii. 7. The following are likewise prayers in time of trouble and affliction, 8. Prayers of intercession, Psal. xx. lxvii. cxxii. cxxxii. cxliv. II. Psalms of Thanksgiving.

Psal. iv. v. xi. xxviii. xli. lv. lix. Ixiv. lxx. cix. cxx. cxl. cxli. cxliii.

1. Thanksgivings for mercies vouchsafed to particular persons, Psal. ix. xviii. xxii. xxx. xxxiv. xl. lxxv. ciii. cviii. cxvi. cxviii. cxxxviii. cxliv.

Psal. xlvi. xlviii. Ixv. lxvi. lxviii. lxvi. lxxxi. lxxxv. xcviii. cv. cxxiv. cxxvi. 2. Thanksgivings for mercies vouchsafed to the Israelites in general, 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, Psal. xxiii. xxiv. xxxvi. xci. c. ciii. cvii. cxvii. cxxi. cxlv. cxlvi.

the Divine Being, Psal. viii. xix. xxiv. xxix. xxxiii. xlvii. 1. lxv. lxvi. lxxvi. lxxvii. xciii. xcv. xcvi. xcvii. xcix. civ. cxi. exiii. exiv. cxv. cxxxiv. cxxxix.

2. Psalms displaying the power, majesty, glory, and other attributes of

cxlvii. cxlviii. cl.

IV. Instructive Psalms.

1. The different characters of good and bad men,-the happiness of the one, and the misery of the other, are represented in the following psalms:-i. v. vii. ix. x. xi. xii. xiv. xv. xvii. xxiv. xxv. xxxii. xxxiv. xxxvi. Xxxvii. 1. lii. liii. lviii. lxxii. lxxv. lxxxiv. xci. xcii. xciv. cxii. cxix. cxvi. cxxv.

I.

cxxvii. cxxviii. cxxxiii.

2. The excellence of God's laws, Psal. xix. cxix.
3. The vanity of human life, Psal. xxxix. xlix. xc.

4. Advice to magistrates, Psal. lxxxii. ci.

5. The virtue of humility, Psal. cxxxi.

V. Psalms more eminently and directly Prophetical.
Psal. ii. xvi. xxii. xl. xlv. lxviii. lxxii. lxxxvii. cx. cxviii.
VI. Historical Psalms.

Psal. lxxviii. cv. cvi.

SECTION III.

ON THE BOOK OF PROVERBS.

Title, author, and canonical authority.-II. Scope.-III. Synopsis of its contents.-IV. Observations on its style, use, and importance.

I. THE book of Proverbs has always been ascribed to Solomon, whose name it bears, though, from the frequent repetition of the same sentences, as well as from some variations in style which have been discovered, doubts have been entertained whether he really was the author of every maxim it comprises. "The latter part of it, from the beginning of the twenty-fifth chapter, forming evidently an appendix, was collected after his death, and added to what appears to have been more immediately arranged by himself." The proverbs in the thirtieth chapter are expressly called The words of Agur the son of Jakeh; and the thirty-first chapter is entitled The words of king Lemuel. 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 not therefore to be concluded that they are not the productions of Solomon, who, we are informed, spoke no less than three thousand proverbs. (1 Kings iv. 32.) As it is nowhere said that Solomon himself made a collection of proverbs and

On the peculiar nature of the Hebrew Proverbs, see Vol. I. Part II. Chapter 1. Section VI.

Extract from Dr. Mason Good's unpublished translation of the Book of Proverbs, in Prof. Gregory's Memoirs of his Life, p. 289.

It is not said that these proverbs were written compositions, but simply that Solomon spake them. Hence Mr. Holden thinks it not improbable that the Hebrew monarch spoke them in assemblies collected for the purpose of hearing him discourse. Attempt to Illustrate the Book of Eccle siastes, p. xliv.

preacher treated the subject; not with exact, philosophic method, but in a free and popular manner, giving au uncor trolled range to his capacious intellect, and suffering himsel to be borne along by the exuberance of his thoughts an the vehemence of his feelings. But, though the methodica disposition of his ideas is occasionally interrupted, his plan is still discernible; and perhaps he never wanders more from his principal object than most of the other writers in the Sacred Volume.

windings and mazes in which so many commentators upon of order and arrangement. In the same way has the roya the Ecclesiastes have been lost and bewildered.. By keeping steadily in view the preacher's object, to eulogize Heavenly Wisdom, the whole admits of an easy and natural interpretation; light is diffused around its obscurities; connection is discovered in that which was before disjointed; the argument receives additional force, the sentiments new beauty; and every part of the discourse, when considered in reference to this object, tends to develope the nature of True Wisdom, to display its excellence, or to recommend its acquirement.

TIONS, AND PLEASURES.

SECT. I. The vanity of all earthly things. (i. 2.)

SECT. II. The unprofitableness of human labour, and the transitoriness of human life. (i. 3—11.)

SECT. III. The vanity of laborious inquiries into the ways and works of man. (i. 12-18.)

SECT. IV. Luxury and pleasure are only vanity and vexation of spirit. (ii. 1—11.)

SECT. V. Though the wise excel fools, yet, as death happens to them both, human learning is but vanity. (ii. 12—17.) SECT. VI. The vanity of human labour, in leaving it they know not to whom. (ii. 18-23.)

SECT. VII. The emptiness of sensual enjoyments. (ii. 24 -26.)

For the preceding view of the scope of this admirably "Hence he commences with the declaration that all is va-instructive book, the author is indebted to Mr. Holden's nity, which is not to be understood as implying any censure learned and elaborate attempt to illustrate it.2 The following upon the works of creation, for God does nothing in vain, Synopsis (which is also borrowed from Mr. Holden) wif every thing being properly adapted to its end, and excellently give the reader a clear view of its design :fitted to display the power, wisdom, and goodness of the PART I. THE VANITY OF ALL EARTHLY CONDITIONS OCCUPA Almighty. Yet when the things of this world are applied to improper purposes; when they are considered as the end, while they are only intended to be the means; and are rested in as the source of happiness which they were not designed to afford, vanity is discovered to be their character; that which is most excellent becomes useless, if not injurious, by the abuse; and the works of Omnipotence, however wise and good in themselves, are unprofitable to those who misuse and pervert them. It were a kind of blasphemy to vilify whatever has proceeded from Omniscient Power; and Solomon can only be supposed to pronounce all things here below vain, when they are applied to a wrong use, by the ignorance and wickedness of man. Nor does he so denominate all things universally and without any exception, but only all earthly things, as wealth, pleasure, pomp, luxury, power, and whatever is merely human and terrestrial. If these are placed in competition with divine and heavenly things, or are foolishly regarded as the means of real happiness, they become useless and unprofitable, because they are uncertain and transitory, never fully satisfying the desires of the soul, nor producing permanent felicity. If worldly things are vain in these respects, it would, nevertheless, be presumption and impiety to represent them as actually bad. They are good in themselves, and, when rightly used, tend only to good, since they contribute to the enjoyment of life, and, in an eminent degree, to the ultimate and real interest of man. But if they are pursued as the only portion in this life,' as constituting the happiness of beings formed for immortality, they are not estimated on right principles, and the result will be vexation and disappointment. Their vanity then, arises from the folly and baseness of men, who, in forgetfulness of eternity, are too apt to regard this world as their sole and final abode, and to expect that satisfaction from them which they cannot give. Nor are they to be condemned on this account. That they are insufficient to render man happy is itself the ordination of Infinite Wisdom, and, consequently, best suited to a probationary state; wisely calculated for the trial of man's virtue, and, by weaning him from too fond attachment to things on earth, to stimulate his desires and exertions after the blessedness of another life.

"In prosecuting his inquiry into the Chief Good, Solomon has divided his work into two parts. The first, which extends to the tenth verse of the sixth chapter, is taken up in demonstrating the vanity of all earthly conditions, occupations, and pleasures; the second part, which includes the remainder of the book, is occupied in eulogizing WISDOM, and in describing its nature, its excellence, its beneficial effects. This division, indeed, is not adhered to throughout with logical accuracy; some deviations from strict method are allowable in a popular discourse; and the author occasionally diverges to topics incidentally suggested; but, amidst these digressions, the distinctions of the two parts cannot escape the attentive reader. It is not the manner of the sacred writers to form their discourses in a regular series of deductions and concatenated arguments: they adopt a species of composition, less logical indeed, but better adapted to common capacities, in which the subject is still kept in view, though not handled according to the rules of dialectics. Even St. Paul, whose reasoning powers are unquestionable, frequently digresses from his subject, breaks off abruptly in the middle of his argument, and departs from the strictness

The finest commentary on this aphorism, Vanity of vanities, all is vanity, was unintentionally furnished by the late celebrated Earl of Chesterfield in one of his posthumous letters. See the passage at length in Bishop Horne's Works, vol. v. discourse xiii. pp. 185-187., where the frightful picture, exhibited by a dying man of the world, is admirably improved to the edification of the reader.

SECT. VIII. Though there is a proper time for the execution
of all human purposes, yet are they useless and vain; the
divine counsels, however, are immutable. (iii. 1-14.)
SECT. IX. The vanity of human pursuits proved from the
wickedness prevailing in courts of justice, contrasted with
the righteous judgment of God. (iii. 15—17.)
SECT. X. Though life, considered in itself, is vanity, for men
die as well as beasts, yet in the end, it will be very different
with the spirit of man and that of beasts. (iii. 18—22.)
SECT. XI. Vanity is increased unto men by oppression. (iv.
1-3.)

SECT. XII. The vanity of prosperity. (iv. 4.)

SECT. XIII. The vanity of folly, or of preferring the world to
True Wisdom. (iv. 5, 6.)

SECT. XIV. The vanity of covetousness. (iv. 7, 8.)
SECT. XV. Though society has its advantages, yet dominion
and empire are but vanity. (iv. 9-16.)

SECT. XVI. Errors in the performance of divine worship,
which render it vain and unprofitable. (v. 1-7.)
SECT. XVII. The vanity of murmuring at injustice; for
though the oppression of the poor and the perversion of
judgment greatly prevail, they do not escape the notice of
the Almighty. (v. 8, 9.)

SECT. XVIII. The vanity of riches; with an admonition as
to the moderate enjoyment of them. (v. 10-20.)
SECT. XIX. The vanity of avarice. (vi. 1-9.)
PART II. THE NATURE, EXCELLENCE, AND BENEFICIAL EFFECTS

OF WISDOM OR RELIGION.

SECT. XX. Since all human designs, labours and enjoyments
are vain, it is natural to inquire, What is good for man?
What is his Supreme Good? (vi. 10-12.) The answer
is contained in the remainder of the book.
SECT. XXI. The praise of character and reputation. (vii. 1.)
SECT. XXII. Affliction improves the heart, and exalts the
character of the wise. (vii. 2-10.)

SECT. XXIII. The excellence of Wisdom. (vii. 11-14.)
SECT. XXIV. An objection, with the answer. (vii. 15. viii. 7.)
SECT. XXV. The evil of wickedness shows the advantage of
True Wisdom. (viii, 8-13.)

SECT. XXVI. An objection, with the answer. (viii. 14. ix. 1.)
SECT. XXVII. An objection, with the answer. (ix. 2. x. 17.)
SECT. XXVIII. The banefulness of sloth. (x. 18.)
SECT, XXIX. The power of wealth. (x. 19.)
SECT. XXX. An exhortation against speaking evil of digni
ties. (x. 20.)

SECT. XXXI. Exhortation to charity and benevolence. (xi
1-10.)

Prelim. Diss. pp. lxv. lxviii.-lxxii.

XI. We shall conclude this section, the importance of whose subject must apologize for its apparently disproportionate length, with the following common but very useful

TABLE OF THE PSALMS,

classed according to their several subjects, and adapted to the purposes of private devotion.

I. Prayers.

1. Prayers for pardon of sin, Psal. vi. xxv. xxxviii. li. cxxx.

Psalms

2. Prayers, composed when the Psalmist was deprived of an oppor

rous, no part of the Old Testament being cited in the New so frequently as this book. That those psalms which were composed by David himself were prophetic, we have David's own authority: "which," Bishop Horsley remarks, "may be allowed to overpower a host of modern expositors. For thus King David, at the close of his life, describes himself and his sacred songs: David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of Jehovah spake by me, and his word was in my tongue. (2 Sam. styled penitential, vi. xxii. xxxviii. li. cii. cxxx. cxliii. xxiii. 1, 2.) It was the word, therefore, of Jehovah's Spi-tunity of the public exercise of religion, Psal. xlii. xliii. lxiii. lxxxiv. rit which was uttered by David's tongue. But, it should seem, the Spirit of Jehovah would not be wanting to enable a mere man to make complaint of his own enemies, to describe his own sufferings just as he felt them, and his own escapes just as they happened. But the Spirit of Jehovah described, by David's utterance, what was known to that Spirit only, and that Spirit only could describe. So that, if David be allowed to have had any knowledge of the true subject of his own compositions, it was nothing in his own life, but something put into his mind by the Holy Spirit of God, and the misapplication of the Psalms to the literal David has done more mischief than the misapplication of any other parts of the Scriptures, among those who profess the belief of the Christian religion."

For a table of those portions of the Psalms which are strictly prophetical of the Messiah, see Vol. I. Part I. Chap. IV. Sect. II. § 1.

X. The book of Psalms being composed in Hebrew verse, must generally be studied and investigated agreeably to the structure of Hebrew poetry; but in addition to the remarks already offered on this subject, there are a few observations more particularly applicable to these songs of Sion, which will enable the reader to enter more fully into their force and meaning.

1. Investigate the Argument of each Psalm.

This is sometimes intimated in the prefixed title: but as these inscriptions are not always genuine, it will be preferable, in every case, to deduce the argument from a diligent and attentive reading of the psalm itself, and then to form our opinion concerning the correctness of the title, if there be any.

2. With this view, examine the Historical Origin of the Psalm, or the circumstances that led the sacred poet to compose it.

Besides investigating the occasion upon which a psalm was written, much advantage and assistance may be derived from studying the psalms chronologically, and comparing them with the historical books of the Old Testament, particularly those which treat of the Israelites and Jews, from the origin of their monarchy to their return from the Babylonish captivitys' Of the benefit that may be obtained from such a comparison of the two books of Samuel, we have already given some striking examples.3 3. Ascertain the Author of the Psalm.

This is frequently intimated in the inscriptions; but as these are not always to be depended upon, we must look for other more certain criteria by which to ascertain correctly the real author of any psalni. The historical circumstances, which are very frequently as well as clearly indicated, and the poetical character impressed on the compositions of each of the inspired poets, will enable us to accomplish this very important object. Let us take, for instance, the Psalms of David. Not only does he allude to his own personal circumstances, to the dangers to which he was exposed, the persecutions he endured, the wars in which he was engaged, his heinous sin against God, and the signal blessings conferred upon him; but his psalms are further stamped with a peculiar character, by which, if it be carefully attended to, we may easily distinguish him from every other inspired author of the Psalms. Hence we find him repeating the same words and ideas almost perpetually; complaining of his afflictions and troubles; imploring help from God in the most earnest supplications; professing his confidence in God in the strongest manner; rejoicing in the answers graciously vouchsafed to his prayers; and labouring to express his gratitude for all the blessings conferred upon him. Again, in what ardent language does he express his longing desire to behold the sanctuary of God, and join with the multitude of those who kept holyday! With what animation does he describe the solemn pomp with which the ark was conducted to Jerusalem! &c. Of all the sacred poets, David is the most pleasing and tender.

The style of David has been imitated by the other psalmists, who have "borrowed and incorporated many of his expressions and images in their odes; but these imitations may easily be distinguished from their archetype, by the absence of that elegance and force which always characterize the productions of an original author.

4. Attend to the Structure of the Psalms.

The Psalms, being principally designed for the national worship of the Jews, are adapted to choral singing; attention, therefore, to the choral structure of these compositions will enable us better to enter into their spirit and meaning. Dr. Good has happily succeeded in showing the choral divisions of many of these sacred poems, in his version of the Psalms.

Bishop Horsley's Psalms, vol. i. p. xiv. Calmet has a very fine passage on the scope of the book of Psalms, as pointing to the Messiah; it is too long to cite, and would be impaired by abridgment. See his Commentaire, vol. vi. pp. vi. viii., or Dissertations, tom. ii. pp. 197-199. 2 See Vol. I. Part II. Chap. II. § VIII.

See p. 220. of this volume.

Bauer, Herm. Sacr. pp. 392-394.

3. Prayers, in which the Psalmist seems extremely dejected, though not totally deprived of consolation, under his afflictions, Psal. xiii. xxii. lxix. lxxvii. lxxxviii. cxliii. 4. Prayers, in which the Psalmist asks help of God, in consideration of his own integrity, and the uprightness of his cause, Psal. vii. xvii. xxvi. xxxv. afflictions, Psal. iii. xvi. xxvii. xxxi. liv. lvi. lvii. lxi. lxii. lxxi. lxxxvi 5. Prayers, expressing the firmest trust and confidence in God under 6. Prayers, composed when the people of God were under affliction or persecution, Psal. xliv. lx. lxxiv. lxxix. lxxx. lxxxiii. lxxxix. xciv. cii. cxxiii. cxxxvii. 7. The following are likewise prayers in time of trouble and affliction, Psal. iv. v. xi. xxviii. xli. lv. lix. lxiv. lxx, cix. cxx. cxl. cxli. cxliii. 8. Prayers of intercession, Psal. xx. lxvii. cxxii. cxxxii. cxliv. II. Psalms of Thanksgiving.

1. Thanksgivings for mercies vouchsafed to particular persons, Psal. ix. xviii. xxii. xxx. xxxiv. xl. lxxv. ciii. cviii. exvi. cxviii. cxxxviii. cxliv.

Psal. xlvi. xlviii. Lxv. lxvi. lxviii. lxvi. lxxxi. lxxxv. xcviii. cv. cxxiv. cxxvi. cxxix. cxxxv. cxxxvi. cxlix.

2. Thanksgivings for mercies vouchsafed to the Israelites in general,

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, Psal. xxiii. xxiv. xxxvi. xci. c. ciii. cvii. cxvii. cxxi. cxlv. cxlvi.

the Divine Being, Psal. viii. xix. xxiv. xxix. xxxiii. xlvii. 1. lxv. lxvi. lxxvi. Ixxvii. xciii. xcv. xcvi. xcvii. xcix. civ. cxi. exiii. exiv. cxv. cxxxiv. cxxxix

2. Psalms displaying the power, majesty, glory, and other attributes of

cxlvii. cxlviii. cl.

IV. Instructive Psalms.

1. The different characters of good and bad men,-the happiness of the one, and the misery of the other,-are represented in the following psalms-i. v. vii. ix. x. xi. xii. xiv. xv. xvii. xxiv. xxv. xxxii. xxxiv. xxxvi. xxxvii. 1. lii. liii. lviii. lxxii. lxxv. lxxxiv. xci. xcii. xciv. cxii. cxix. cxvi. cxxv. cxxvii. cxxviii. cxxxiii.

I.

2. The excellence of God's laws, Psal. xix. cxix.
3. The vanity of human life, Psal. xxxix. xlix. xc.

4. Advice to magistrates, Psal. lxxxii. ci.

5. The virtue of humility, Psal. cxxxi.

V. Psalms more eminently and directly Prophetical.
Psal. ii. xvi. xxii. xl. xlv. lxviii. lxxii. lxxxvii. cx. cxviii.
VI. Historical Psalms.

Psal. lxxviii. cv. cvi.

SECTION III.

ON THE BOOK OF PROVERBS.

Title, author, and canonical authority.-II. Scope.-III. Synopsis of its contents.-IV. Observations on its style, use, and importance.

I. THE book of Proverbs has always been ascribed to Solomon, whose name it bears, though, from the frequent repetition of the same sentences, as well as from some variations in style which have been discovered, doubts have been entertained whether he really was the author of every maxim it comprises. "The latter part of it, from the beginning of the twenty-fifth chapter, forming evidently an appendix, was collected after his death, and added to what appears to have been more immediately arranged by himself." The proverbs in the thirtieth chapter are expressly called The words of gur the son of Jakeh; and the thirty-first chapter is entitled The words of king Lemuel. 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 not therefore to be concluded that they are not the productions of Solomon, who, we are informed, spoke no less than three thousand proverbs. (1 Kings iv. 32.) As it is nowhere said that Solomon himself made a collection of proverbs and

On the peculiar nature of the Hebrew Proverbs, see Vol. I. Part II.
Chapter I. Section VI.
Extract from Dr. Mason Good's unpublished translation of the Book
of Proverbs, in Prof. Gregory's Memoirs of his Life, p. 289.

It is not said that these proverbs were written compositions, but simply that Solomon spake them. Hence Mr. Holden thinks it not improbable that the Hebrew monarch spoke them in assemblies collected for the purpose of hearing him discourse. Attempt to Illustrate the Book of Eccle siastes, p. xliv.

sentences, the general opinion is, that several persons made | poetical: the order of the subject is, in general, excellently prea collection of them, perhaps as they were uttered by him. served, and the parts are very aptly connected. It is embellished Hezekiah, among others, as mentioned in the twenty-fifth with many beautiful descriptions and personifications: the dicchapter: Agur, Isaiah, and Ezra might have done the same. tion is polished, and abounds with all the ornaments of poetry, The Jewish writers affirm that Solomon wrote the Canticles, so that it scarcely yields in elegance and splendour to any of or song bearing his name, in his youth, the Proverbs in his the Sacred Writings. riper years, and Ecclesiastes in his old age. Michaelis has observed, that the book of Proverbs is PART II. To which is prefixed the Title of "The Proverbs frequently cited by the apostles, who considered it as a trea-of Solomon," comprises short sententious Declarations for the sure of revealed morality, whence Christians were to derive Use of persons who have advanced from Youth to Manhood. their rules of conduct; and the canonical authority of no (ch. x.-xxii. 16.) book of the Old Testament is so well ratified by the evidence of quotations as that of the Proverbs: whence he justly infers that every commentator on the Greek Testament ought to be intimately acquainted with the Septuagint version of the book of Proverbs, and that every Christian divine should consider it as the chief source of scriptural morality.2