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 practice, 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. "What is there necessary for man to know," says the pious and judicious Hooker, "which the Psalms are not able to teach? They are to beginners an easy and familiar introduction, a mighty augmentation of all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect among others. Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of Providence over this world, and the promised joys of that world which is to come, all good necessarily to be either known, or done, or had, this one celestial fountain yieldeth. Let there be any grief or disease incident unto the soul of man, any wound or sickness named for which there is not, in this treasure-house, a present comfortable remedy at all times ready to be found." In the language of this divine book, therefore, the prayers and praises of the church have been offered up to the throne of grace, from age to age. And it appears to have been the manual of the Son of God, in the days of his flesh; who, at the conclusion of his last supper, is generally supposed, and that upon good grounds, to have sung an hymn taken from it; who pronounced, on the cross, the beginning of the twentysecond psalm, "My God, my God, why hast thou forsaken me?" and expired, with a part of the thirty-first psalm in his mouth, "Into thy hands I commend my spirit." Thus He, who had not the Spirit by measure, in whom were hidden all the treasures of wisdom and knowledge, and who spake as never man spake, yet chose to conclude his life, to solace himself in his greatest agony, and at last to breathe out his soul, in the psalmist's form of words, rather than his own. No tongue of man or angel, as Dr. Hammond justly observes, can convey an higher idea of any book, and of their felicity who use it aright."

1 Hooker, Ecclesiast. Prol. b. v. sect. 37.

2 Saint Matthew informs us, chap. xxvi. 30. that he and his apostles sung an hymn;" and the hymn usually sung by the Jews, upon that occasion, was what they called "the great Hallel," consisting of the psalms from the cxiiith to the cxviiith inclusive.

3 Bishop Horne on the Psalms, vol. i. Preface, p. i-iv.

The number of psalms, which are throughout more eminently and directly prophetical of the Messiah, is indeed comparatively sinall: but the passages of particular psalms which are predictive of him in various ways are very numerous, 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. xxiii. 1, 2.) It was the word, therefore, of Jehovah's Spirit 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. II. Part I. Chap. IX. Sect. III. pp. 436, 437.

IX. 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.

In addition to the remarks introduced in the former part of this work,3 we may observe, that much advantage and assistance may be derived from studying the psains 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.4

1 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. 3 See Vol. II. pp. 544-546.

2 See Vol. II. pp. 114, 115.

4 See p. 45. of this volume.

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 psalm. 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 holiday! 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 characterise 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 as we have already adverted to this circumstance, it may suffice again briefly to intimate it on the present occasion, and to observe, that attention to the choral structure of these compositions will enable us better to enter into their spirit and meaning.2 Bishop Horsley's edition of the Psalms is carefully divided with a view to this very circumstance.

X. We shall conclude this section, the importance of whose subject must apologise 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 styled penitential, vi. xxxii. xxxviii. li. cii. cxxx. cxliii.

2. Prayers, composed when the Psalmist was deprived of an opportunity of the public exercise of religion, Psal. xlii. xliii. lxiii. lxxxiv.

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.

5. Prayers, expressing the firmest trust and confidence in God under afflictions, Psal. iii. xvi. xxvii. xxxi. liv. lvi. lvii. Ixi. lxii. lxxi. lxxvi.

6. Prayers, composed when the people of God were under affliction or persecution, Psal. xliv. lx. lxxiv. lxxix. lxxx. lxxxiii. lxxxix. civ. cii. cxxii. 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. clii.

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. eviii. cxvi. cxviii. cxxxviii. cxliv.

1 See Vol. II. p.
448.

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

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

1. General acknowledgments of God's goodness and mercy, and particularly his care and protection of good men, Psal. xxiii. xxxiv. xxxvi. xci. c. ciii. cvii. cxvii. cxxi. cxlv. cxlvi.

2. Psalms displaying the power, majesty, glory, and other attributes of the Divine Being, Psal. viii. xix. xxiv. xxix. xxxiii. xlvii. 1. lxv. lxvi. lxxvi. lxxvii. xciii, xcv. xcvi. xcvii. xcix. civ. cxi. cxiii. cxiv. cxv. cxxxiv. cxxxix. clxvii. 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. cxxi. cxxv. 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. Ixxviii. cv. cvi.

SECTION III.

ON THE BOOK OF PROVERBS.

1. Title, author, and canonical authority. II. Scope.—III. Synopsis of contents. — IV. Observations.

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I. THE book of Proverbs1 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 d the author of every maxim it comprises. Those 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 no where said that Solomon himself made a collection of proverbs and sentences, the general opinion is, that several persons made a collection of them, perhaps, as they were uttered by him. Hezekiah, among others, as mentioned in the twenty-fifth chapter: Agur, Isaiah, and

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

2 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 Ecclesiastes, p. xliv.

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 quotations as that of the Proverbs.

II. 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. 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 antient 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.

III. The book of Proverbs may be divided into five parts.

PART I. In the proem or exordium, containing the first nine chapters, the teacher gives his pupil a series of admonitions, directions, cautions, and excitements to the study of wisdom. This part, says Bishop Lowth, is varied, elegant, 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 elegance 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 addresses his pupil as present, to whom he gives renewed and connected admonitions to the study of wisdom.

The proverbs 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 detached, unconnected sentences, and extends from chapter xxv. to xxix. 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 Jakeh 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