mon life of the Jews, much more favorable than that which we receive from the accounts of the ceremonies and forms which are elsewhere enjoined.

It is true that the religion and morality of the book of Proverbs will not bear a favorable comparison with those of Jesus Christ. Its morality is much less disinterested, being for the most part founded in prudence, rather than in love. Its motives generally are of a much less elevated kind than those which Christianity presents. The idea of the immortality of the soul does not appear to have dawned upon the mind of the author. Prudential motives, founded on a strict earthly retribution, are the principal encouragements to a life of virtue which he presents. This is well, it is true, as far as it goes; for man should ever be reminded of the laws of the Creator, and of the consequences of violating them. But higher and more disinterested and affectionate motives are necessary for the formation of a perfect character, a character which shall command our highest esteem and love.

But the religion of the book of Proverbs, when compared with that of the heathen world, appears to the highest advantage. Jehovah is there represented as the one creator of the universe, the governor of the world, and the disposer of human destinies. He is set forth as the first cause of all things, and man's highest duty is declared to be that of acknowledging in sentiment and practice the power, wisdom, and goodness of Jehovah in the creation and government of mankind. He is represented as holy and just, as knowing every thing which takes place on the earth, as loving, commending, and rewarding piety and virtue, and as abhorring and punishing sin and transgression.

"For the ways of man are before the eyes of Jehovah, And he weighs well all his paths." Ch. v. 21.

"The eyes of Jehovah are in every place;

They behold the evil and the good." Ch. xv. 3.

"The under-world, yea, the region of death, is before Jehovah ; How much more the hearts of the sons of men.

"Ib. 11.

"All the ways of a man are pure in his own eyes; But Jehovah weighs the spirit." Ch. xvi. 2.

The incomprehensibility of God is also set forth in this book in striking language. No human powers are capable of comprehending his nature, or understanding his works.

"I have not learned wisdom,

Nor have I the knowledge of the Most Holy.
Who has gone up into heaven and come down?
Who has gathered the wind in his fists?

Who has bound up the waters in a garment?

Who has established all the ends of the earth?

What is his name, and what his son's name, if thou know

est?" Ch. xxx. 2-4.

The providence of God is represented as ever active and universal. It is over all his works, and nothing takes place which is not in accordance with his will and ordination. It is accomplished by the almighty power of Jehovah, and no mention is made in this book of the instrumentality of angels. Not only the outward fortunes, but the minds of men, according to it, are under the complete control of Jehovah.

"Trust in Jehovah with all thy heart,

And lean not on thine own understanding ;

In all thy ways acknowledge him,

And he will make thy paths plain." Ch. iii. 5, 6.

"To man belongs the preparation of the heart;

But the answer of the tongue is from Jehovah." Ch. xvi. 1.

"Commit thy doings to Jehovah,

And thy purposes shall be established."

"As streams of water,

Ib. 3.

So is the heart of the king in the hand of Jehovah ;
He turns it whithersoever he will." Ch. xxi. 1.

"It is the blessing of Jehovah that makes rich,

And he adds no sorrow with it." Ch. x. 22.

From this last quotation, Dr. Baur* takes occasion to remark, that, according to this book,

66

blessings are granted to God's

* See Extracts from Baur's Theology of the Old Testament, London, 1838, p. 84.

favorites, independent of any exertions on their part. A more superficial and unfounded remark, or more inconsistent with the whole tenor of the book, could not have been made. The obvious meaning of the verse is, that, while wealth may be gained by labor by the wicked as well as the righteous, that wealth only is free from sorrow which is gained by means which have the approbation and blessing of Jehovah.

In fact, the most prevalent idea in the whole book is that of an exact temporal retribution to men for their good and bad deeds. What inconceivable rashness, then, was it in Dr. Baur to assert the doctrine of the book to be, that blessings were granted to Jehovah's favorites, independent of any exertions on their part!

Another important religious doctrine taught in this book is, that the evils which afflict the righteous man are to be regarded by him as the chastenings of Jehovah, inflicted by God in order to promote the moral improvement of him whom he loves.

"My son, despise not the correction of Jehovah, Nor be impatient under his chastisement !

For whom Jehovah loves he chastens,

Even as a father the son in whom he delights." Ch. iii. 11, 12.

But the character of God, as a father seeking to reclaim the wicked by manifestations of love, is not prominent in this book. The doctrine of Christ on this subject is so far beyond what can be found in the book of Proverbs, or in any part of the Old Testament, as to deserve the appellation of a new doctrine.

Dr. Baur thinks that he finds in this book the doctrine, that Jehovah predestinated men to wickedness and to punishment. The passage on which he founds the remark is contained in ch. xvi. 4. In the common version it is translated : "The Lord hath made all things for himself; yea, even the wicked for the day of evil."

Against the interpretation of this passage which makes it mean that Jehovah made man wicked on purpose to inflict evil upon him, the most obvious remark is, that common sense cannot reconcile it with the strict doctrine of retribution which pervades the book of Proverbs. The verse seems, also, not only to admit, but to require, a translation somewhat different. Thus,

"Jehovah has ordained every thing for its end;

Even the wicked for the day of evil."

It appears to me, that, if we take into view the connection in which the verse stands, and also the general tenor of the book in regard to a righteous retribution, the meaning of the passage will appear to be nothing more than this, that God has ordained every thing to that which answers to it, or is fit for it, and the wicked he has ordained for the day of evil, i. e. of punishment. There is not only a wise arrangement and correspondence in good things, but also in evil things; for the evil of punishment follows the evil of guilt; the evil day is appointed for the evil-doer. The idea, that the Almighty makes men wicked for the very purpose of inflicting evil on them, is too metaphysical for the writer, whose maxims are drawn from common sense and observation, and not from mystical or metaphysical musings.

The necessity of religion, which is spoken of under the name of the fear of Jehovah, is inculcated in this book in strong and emphatic language, as the beginning of wisdom and the fountain of happiness. Of sacrifices and offerings very little is said. The author insists almost exclusively upon the substantial duties of morality and religion. He seems to rely upon obedience to God's laws, amendment of life, justice, purity, and mercy, as the means of securing the forgiveness and favor of Jehovah, rather than upon formal offerings for sin.

"To do justice and equity

Is more acceptable to Jehovah than sacrifice." Ch. xxi. 3. Such are the views of morality and religion taught in the book of Proverbs; views which may well command our admiration, when we consider when and where they were taught. Still, we must remember that our duty is now to be learned from Christ, rather than from Solomon. We must examine ourselves by the light of the Sermon on the Mount, rather than by that of the book of Proverbs. A greater than Solomon is here. He is come in his kingdom, and by his laws we are to be judged.

One interesting characteristic of the book of Proverbs is the frequent personification of wisdom, as an attribute of God, as well

as the guide of men, which occurs in it. She is represented as existing prior to the Creation.

"Jehovah formed me, the first of his creation, Before his works, of old;

I was anointed from everlasting,

From the beginning, even before the earth was made.
When as yet there were no deeps, I was brought forth;
When there were no springs, abounding with water.
Then was I by him, as a master-builder;

I was his delight day by day,

Exulting continually in his presence;

Exulting in the habitable part of his earth,
And my delight was with the sons of men."

Ch. viii. 22-24, 30, 31.

Wisdom is here represented as a female and a queen, the assistant, counsellor, and architect of the Almighty in the creation of the world out of chaos. This bold personification is perfectly agreeable to the genius of the Hebrew poets, who represent Zion as stretching out her hands, having none to comfort her; and the inanimate ways which lead to the temple of Jerusalem as mourning, because none came to the solemn festivals; and all the trees of the field as clapping their hands, in token of joy that the ransomed of Jehovah were returning to Zion.

That the representation of wisdom in the eighth chapter of this book is a personification, and not a real person, as the Church fathers and many in modern times have supposed is perfectly manifest from the connection in which it stands, and the previous personification of wisdom as an attribute of man. It is the same attribute by which kings reign and princes decree justice, that is found by all that love her, that loves them who love her, that cries aloud to the sons of men at the corners of the streets, which is immediately afterwards represented as the counsellor and architect of the Deity. If, when he speaks of wisdom as the guide and instructer of men, he does not refer to any thing personal, we have no reason to suppose, that, when he speaks of wisdom as the counsellor and architect of the Deity, he meant any thing more, than that all the works of God were created by his wisdom, and manifest its excellence.