that it necessarily prevents a prosaic mode of expression, and always reduces a composition to a kind of metrical form. For, as Cicero remarks," in certain forms of expression there exists such a degree of conciseness, that a sort of metrical arrangement follows of course. For, when words or sentences directly correspond, or where contraries are opposed exactly to each other, or even when words of a similar sound run parallel, the composition will in general have a metrical cadence." It possesses, however, great force in other respects, and produces several great and remarkable beauties of composition. For, as the sacred poems derive from this source a great part of their elegance, harmony, and splendour, so they are not unfrequently indebted to it for their sublimity and strength. Frequent and laconic sentences render the composition remarkably concise, harmonious, and animated; the brevity itself imparts to it additional strength, and, being contracted within a narrower space, it has a more energetic and pointed effect. And, since this artifice of composition seldom fails to produce in prose an agreeable and measured cadence, we can scarcely doubt that it would have imparted to their poetry, had we been masters of their versification, an exquisite degree of beauty and grace. In the sententious style, therefore, we find, if not a rule and principle, at least a characteristic of the sacred poetry: insomuch that in Hebrew the word (Mizmor, or Psalm), according to its etymology, is expressive of a composition cut or divided, in a peculiar manner, into short and equal sentences.*

i (Zamar) he cut off, he pruned, namely, the superfluous and luxuriant (Zemorah) a branch or twig; DID

זְמוֹרָה

branches of trees. Hence (Mazmairah) a pruning.hook. Also (Zimmer) he sung or chanted; he cut his voice by the notes in singing, or divided it. (Shir) signifies singing with the voice (vocal music): 12 (Nagan) to play upon an instrument. (Zimmer) implies either vocal or instrumental melody. Thus

TMj (Bineginoth mizmor shir, see Psal. Ixvii. 1.) I think means a metrical song, accompanied with music. Thus I suppose mizmor to denote measure, or numbers, what the Greeks called pupov (Rythmon). It may also be more immediately referred to the former and original sense of the root, 'as siguifying a

Critical and Historical Notices,

INTRODUCTORY TO THE STUDY OF THE SCRIPTURES.

INTRODUCTION TO THE HISTORICAL BOOKS.

THE connection of every mode of communicating the will of God to man, with moral and eternal purposes, is a feature of divine revelation never to be overlooked; and Sacred History is but a part of that revelation. In preparing mankind for another world, the universal parent has adopted and recorded a certain process with individuals, with families, and with nations, in this.

The Historical Books form part of those Scriptures which were written under the inspiration of the Spirit of God, and are, therefore, free from error, and to be resorted to "for doctrine, reproof, correction, and instruction in righteousness." The writers of these books every where display such an acquaintance with the counsels and designs of God, as could not have been obtained by mere human foresight or penetration; while the numerous predictions which they recorded, and above all, the testimony of Christ and his apostles, fully confirm their claims to inspiration.

It is evident from an examination of the Historical Books, that they are collections from the authentic records of the Jewish nation, which were carefully kept by the priests or other publicly-appointed persons. These collections, though generally made while the events were fresh in memory, and by persons who were contemporary with the periods to which they severally relate, appear to have been thrown into their present form, and to have received some additions, at a much later period. Hence the days when the transactions took place are sometimes spoken of as being long since past (1 Sam. ix. 9.); and things are frequently mentioned as remaining to this day. (Josh. iv.9.; v.9.; vii. 26.; viii. 29.; x. 27.;

T

poem cut into short sentences, and pruned from every luxuriancy of expression, which is a distinguishing characteristic of the Hebrew poetry. Prose composition is called (Sheluchah) loose or free, diffused-with no respect to rule; like a wild tree, luxuriant on every side in its leaves and branches. Metrical language is (Zimrah) cut and pruned on every side into sentences, like branches, distributed into a certain form and order; as vines, which the vinedresser corrects with his pruning-knife, and adjusts into form." Bp. Lowth on the Poetry of the Hebrews, Lect. iii. iv.

T: •

*Josephus mentions genealogical registers, as distinct from the twenty-two canonical books; and which contained the names of the Hebrew priests for a succession of 2000 years. He mentions, also, histories written by others, respectable for their consistency. Cont. Appion, lib i.

Judg. i. 21. 26.; xv. 19.; xviii. 19.; 1 Sam. vi. 18.; xxvii. 6.; 2 Kings xiv. 7.; xvii. 41.) It seems probable that the historical books from Joshua to the end of Kings, were compiled by the prophet Jeremiah, a short time before the captivity* (see 1 Sam. xxvii. 6.); and the remaining five books by Ezra, some time after the captivity; to whom uninterrupted testimony ascribes the completion of the sacred

canon.

The historical writings of the Old Testament comprise twelve books, viz. from Joshua to Esther inclusive, and contain a compendium of the Jewish history from the death of Moses to the reformation established by Nehemiah, after the return from the captivity.-A. M. 2553-A. M. 3595.

While the twelve tribes were united under one government their history is represented under one point of view. When a separation took place, the kingdom of Judah, from which tribe the Messiah was to descend, was the chief object of attention with the sacred historians; they, however, occasionally treat of the events that occurred in Samaria, especially when connected with the concerns of Judah. It should be remarked, that in chronological accounts, the sacred writers frequently calculated in round numbers where accuracy was not of any consequence. They likewise assumed various æras. Thus in Genesis, Moses reckoned only by the ages of the patriarchs. In Exodus, he, as succeeding prophets, dated from the departure out of Egypt; and others, who lived in later times, from the building of the temple; from the commencement of the reigns of their several kings; from their captivities and deliverances, and other important national events; or, lastly, from the reigns of foreign kings; whom if they described by names different from those under which they are mentioned in prophane history, it was in accommodation to the titles by which they were known to the Jews. The difficulties which occur on a superficial perusal of the Scriptures, chiefly originate in a want of attention to these considerations; and they who have not the leisure and industry which are necessary to elucidate such particulars, will do well to collect the obvious instruction which is richly spread through every page of the Sacred Volume, rather than engage in speculations of delicate discussion, or entangle themselves in objections which result from ignorance. The historical, like all the other parts of Scripture, have every mark of genuine and unaffected truth. Many relations are interwoven with accounts of other nations, yet no inconsistencies have been detected. A connected and dependent chain of history, an uniform and pervading spirit of piety, co-operating designs, invariably prevail in every part of the sacred books, and the historical unfold the accomplishment of the prophetic parts.†

* This was the learned Henry's opinion, and is adopted by Mr. Horne. + Vide Gray's Key, p. 137.

The Geographical Situation of Palestine

CONSIDEREd, as affoRDING EXTRAORDINARY FACILITIES

FOR DISSEMINATING THE ORACLES OF GOD.

THE nation, keeper of the Archives of mankind, was placed in Palestine on the banks of the river Jordan and along the Mediterranean, that is, in the exact centre of the three continents that were anciently inhabited. The Africans could not go out of Suez, their only passage between the Red Sea and the Mediterranean, to enter into Arabia, without making Palestine in their way. The Arabians coming out of their deserts met the river Jordan. When the Europeans were at the end of their longest courses on the Mediterranean, they arrived in greater Asia, upon the confines of Palestine. The Persians and the eastern nations could not pass the Euphrates, and visit the provinces of the west and the south, without coming into the countries near Syria and Palestine. The place where the Depositum remained, was accessible to all the Universe; but the nation intrusted with it, was not shewed to the rest of the world but with some reserve, and in the proper time. We shall not be long without seeing the reasons that caused it to remain for a great while concealed, as it were, and in a state of separation." This economy lasted to the time when the fulfilling of the promises was near at hand. Then the Jews, already known by several instances of the protection of God, and even dreaded on that account by the Egyptians, the Syrians, and the Babylonians, began to have correspondences with other nations. Several Israelitish families were by compulsion dispersed towards the river Araxes, along the Thermodoon, and in other places in the north. Many Jewish families voluntarily settled at Alexandria and Cyrene, at Damas and Antioch, at Tarsus and Thessalonica, at Rome, and a great many other places. Their books translated from the Hebrew into Greek by degrees spread the knowledge of the promises made to Abraham the head of the Jewish nation. The east and the west began to 3 H

VOL. I.

publish that the deliverer and master of all nations was to come out of that one in particular: and this hope was universally divulged: Percrebuerat rumor. Tacitus and Suetonius are our authorities for it. It is true, they apply that prophecy to Vespasian and Titus, in the same manner as Virgil had applied it to one of Livia's children who was designed to succeed Augustus; but this attribution, though arbitrary, and made by interpreters who for certain were very badly informed, yet supposes the expectation of a change in the state of mankind, which was to proceed from the Jewish nation, ut ex Judæâ profecti rerum potirentur.

The nations are informed: The promises of an event that concerns them all are in the hands of the Jews: They may be consulted. Nothing could be fitter to prove the Gospel, than the facility with which the blessing of the Word of Life delivered to all nations by the apostles of Christ might be compared with the promises of which the Jews were trustees. This people had been known to the world a long while: and if the Depositum remained as sedentary as the bulk of that nation itself quite to the predication of the Messiah descended from Abraham; it was in order to prepare and bring on the birth of the latter, and to manifest at the same time his family, by a genealogy juridically preserved in public archives, and set in the brightest light, the faithful accomplishing of the promises in the exact time pointed out by the decrees of providence. The Depositum, the Records, and the Nation Preserver of them have subsisted ever since that signal event. They may at all time be recurred to, to know the truth of the facts supposed by the Gospel. The Christians cannot be the inventors of them, since the Jews, those professed enemies to Christianity, preserve these records with a religious veneration. That nation in its different states, lends its ministry to the Gospel, without suspecting any thing of it. When sedentary, it preserves the preparations thereof; and when dispersed, administers the proofs of it all over the world. When the Gospel began to spread abroad, the remains of that nation were dispersed here and there in the three continents, so that wherever the Gospel has been and is preached ever since the ruin of Jerusalem, there are always some syna