THE PSALMS, IN THE ORDER OF THEIR CHRONOLOGY. Advised to flee to the mountains. Saul's soldiers surrounding the town. Wilderness of Engedi. First removal of the Ark. War with Ammonites and Syrians. The Book of Proverbs. This book, with the probable exception of the two concluding chapters, was composed by Solomon, ch. i. 1; x. 1; xxv. 1. The 30th chapter was penned by Agar, son of Jakeh, of whom we no where else read; and the last chapter contains the instructions given to Lemuel by his mother, of both of whom we are equally ignorant. From the first verse of the 25th chapter, it has been thought that the Proverbs following were collected out of the other writings of Solomon, and placed in the order in which we now possess them. The design of the inspired author of these pointed and sententious maxims, may be gathered from the first three verses; and so admirably adapted to the purposes of instruction have they appeared, that many heathen philosophers and legislators have drawn their brightest sentiments from this book. The Proverbs are frequently quoted in the New Testament. See Matt. xv. 4; Luke xiv. 10; Rom. xii. 16, 17, 20; 1 Thess. v. 14; 1 Pet. iv. 8; v. 5; Jam. iv. 6, &c. The Book of Ecclesiastes, That is, the Preacher, or one who harangues a public auditory, was written by Solomon, evidently towards the close of his splendid career, and after he had been brought to repentance for his awful apostacy from God. The purpose of this book is explicitly declared in its title; namely, to demonstrate the vanity of all earthly acquisitions, and to shew that when the heart is set on sublunary enjoyments, all will prove to be "vanity and vexation of spirit." In the course of his argument, the inspired teacher anticipates the objections of the licentious and the thoughtless, and produces their absurd opinions for the purpose of refuting them. It is therefore necessary to keep the eye steadily fixed on the purport of the discourse, and to discriminate what the author delivers in his own, and what in an assumed character. Mr. Holden, in his "Attempt to illustrate the Book of Ecclesiastes," has divided the work into two principal parts. The first, which extends to the 10th verse of the 6th chapter, he considers as taken up in demonstrating the vanity of all earthly conditions, occupations, and pleasures; and the second part, which includes the remainder of the book, as occupied in eulogising WISDOM, and in describing its nature, its excellence, and its beneficial effects. * The conclusion of the work is worthy of an inspired author. "Fear God, and * Prelim. Discourse, p. lxv. keep his commandments; for this is the whole duty of man," &c. The following synopsis is from the work just referred to. PART I.-The vanity of all earthly conditions, occupations, and pleasures. The vanity of all earthly things (i. 2); the unprofitableness of human labour, and the transitoriness of human life (i. 3-11); the vanity of laborious inquiries into the ways and works of man (i. 12—18); luxury and pleasure are only vanity and vexation of spirit (ii. 1—11); though the wise excel fools, yet, as death happens to them both, human learning is but vanity (ii. 12—17); the vanity of human labour, in leaving it, they know not to whom (ii. 18-23); the emptiness of sensual enjoyments (ii. 24-26); 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); the vanity of human pursuits proved from the wickedness prevailing in courts of justice, contrasted with the righteous judgment of God (iii. 15-17); 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); vanity is increased unto men by oppression (iv. 1-3); the vanity of prosperity (iv. 4); the vanity of folly, or of preferring the world to true wisdom (iv. 5, 6); the vanity of covetousness (iv. 7, 8); though society has its advantages, yet dominion and empire are but vanity (iv. 9-16); errors in the performance of Divine worship, which render it vain and unprofitable (v. 1—7); 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); the vanity of riches, with an admonition as to the moderate enjoyment of them (v. 10-20); the vanity of avarice, vi. 1-9. PART II. The nature, excellence, and beneficial effects of wisdom or religion. Since all human designs, labours, and enjoyments, are vain, it is natural to enquire, What is good for man? What is his supreme good? (vi. 10-12.) The answer is contained in the remainder of the Book.-The praise of character and reputation (vii. 1); affliction improves the heart, and exalts the character of the wise (vii. 2—10); the excellence of wisdom (vii. 11--14); an objection, with the answer (vii. 15—viii. 7); the evil of wickedness shews the advantage of true wisdom (viii. 8-13); an objection, with the answer (viii. 14-ix. 1); an objection, with the answer (ix. 2. 10. 17); the banefulness of sloth (x. 18); the power of wealth (x. 19); an exhortation against speaking evil of dignities (x. 20); exhortation to charity and benevolence (xi. 1—10); an exhortation to the early cultivation of religious habits (xii. 1-7); the conclusion, xii. 8-14. The Song of Solomon. Great diversity of sentiment is found among critics and commentators relative to the character of this poem. The ority consider it as an inspired book; while others regard it as a merely human composition: some regard it as a sacred allegory, shadowing forth the intimate relation between Christ and his church; but others consider it should only be regarded in its literal meaning, as referring to the marriage of Solomon with the princess of Egypt. Nor are those who concur in viewing it as a mystical allegory, agreed as to its precise reference. Bishop Lowth restricts it to the universal church, and conceives that it has no reference whatever to the spiritual state of individuals; while others interpret it as referring to the individual members who compose that church. Amid this conflict of opinion, supported as each is by the highest names and talents, it is extremely difficult to decide on the right; and as our limits will not allow a full discussion of the merits of the respective hypotheses, we must be satisfod with a few words, conveying our own notions of the character and claims of this singular composition. That Solomon was the author of this poem, is aimed by the concurrent testimony of both the Jewish and the Christian churches. He is also mentioned as its auther in the poem itself (ver, D; and the several allusions to his works and character, fix it indubitably to the period of his reign. That it is an inspired composition, may be inferred from its finding a place in the Hebrew canon, probably settled by Ezra, and is translation in the Septuagint version. It forms one of the books of canonical Scripture mentioned by Josertus, and one book in the Jewish divisions of Semipture adopted by our Savour and his Post'es The mystical meaning of this poem, we pok, axes the ey reason for its insertion in the Jews cerent. Vode the figure of a marriage, is typified De rpmate relaten subsiscing between Christ and his Case), and De sene fizures found a th's allegory, have deen Cordered into the New Document. See Mitt. ix. 15; P: Joba ri, 2, 2 Cor. x. 2: Eph. v. 23, 27% Rex vx. 7, 8, XXI. 1. Mr. Good, whose excelent granslation of 1') a book or Screere, wil stiori much valuaxe and mix vertaal, considers it as a series of livis, like BÃO Cassides of tie peccc of baba. Is sovie, as remarked by Bishop Lowth, is of the pastoril lend, The vig vencipal rersona gux "berg xpre«e» od ude changers of sheeneris. The |