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ART. VII.—, The Hebrew Text and a Latin Version of the Book of Solomon called Ecclesiastes. With original Notes, and a translation of the Commentary of Mendelsohn from the Rabbinic Hebrew. Also a new arranged English Version of Ecclesiastes. With analyses and preliminary Dissertation. By THEODORE PRESTON, M.A., Fellow of Trinity College. London: John W. Parker, West Strand. Cambridge: J. and J. Deighton. 1845.

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WITSIUS, in one of his inaugural orations,* laments that so many authors have thought it necessary to keep up their character for modesty by confining themselves to research amid the stores of previous writers whose merits have been universally admitted. He speaks of Jerome's epitaph on Nepotian, in which that illustrious father applauds his friend for having become, through constant reading and meditation, a very library of Christ;' while yet he always referred, with true ingenuousness, to the source whence he got this and that treasure. He would say, "That is Tertullian's saying;'' that is Cyprian's; this is Lactantius; and that other is Hilary's. "It was thus Minutius Felix spoke; it was thus Victorinus; it was thus Arnobius.' Now, says the learned Witsius, this is well; only let it never be thought that that man transgresses the rule of modesty who finds in the Divine volume, by much study and diligent meditation, something worthy of being communicated which others have not perceived. So far is Witsius from thus narrowing the range of inquiry, that he refuses to believe that modesty is the real cause that keeps any true student of the Divine word in trammels to the authority of other men, and asks what would have become of Theology if our fathers had acted on this false idea. O quam multis ac præclaris careremus observationibus quas nunc tanquam sacræ eruditionis gemmulas quasdam suspicimus! Nondum ita exhausta Divinarum literarum aurifodina sunt ut non sedulo scrutantibus novi quos reperiant thesauri, dignum diligentia sua præmium supersint. To slight the hope of such discoveries argues an inactive or slothful turn of mind; and to envy or carp at others who made them, indicates a malevolent spirit. Thus far this truly godly and learned divine.

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It is on the principle thus laid down that we hail every attempt, made in a prayerful and judicious spirit, to lend aid in throwing light on the long felt darkness that has covered many portions of the word. There are still There are still many unsolved difficulties,

* De Theologo Modesto.

and very many portions whose treasures have not been appropriated by any man. Nondum ita exhausta divinarum literarum aurifodina sunt. There are large passages of the holy volume from which almost no one thinks of seeking profit. And yet these very spots of holy ground possess their abundant stores; nay, are like the rock of Gibraltar, which, viewed hastily from a distance, seems to present no feature of interest beyond its rugged boldness, but which, when better known, can exhibit on its sides every tint of green verdure, yielding a whole 'Flora Calpensis;' and within its recesses caves of colossal stalactites; and above all, a fortress resting on it, whose influence many nations feel.

This book, Preston's Ecclesiastes, is too much a work that might have suited Nepotian's taste. The author is so smit with admiration of Mendelsohn, that he never gets beyond the sphere of his influence. Had he thrown his materials into his own crucible and brought out one solid piece, his work would have been much more satisfactory. As it stands, we get no more than gleams of light on some few passages; but the book as a whole remains unexplained. His analyses point to the true mode of solving many of its difficulties; but the half-metaphysical, half-Jewish air of the whole, does not leave a Christian reader satisfied. There is nothing that would lead us to suppose that the learned author of this work had any idea of Ecclesiastes being intended for the spiritual end of instructing the souls of men. We do not recollect of stumbling upon one spiritual remark.

Mendelsohn believes that the scope of the book of Ecclesiastes is to show the evidences for the immortality of the soul, and the duty of a contented enjoyment of life, along with a continual recollection of what we owe to God-general recommendations, religious, political, and domestic being interspersed. Doederlin was much nearer the truth, in maintaining that its object is the discovery of the chief good. For does not every reader of spiritual discernment feel that at every step he is shown the empty and broken cisterns of earth, and tacitly pointed to the Fountain of Living Water? And this is the view maintained successfully by Holden in his 'Attempt to illustrate the Book of Ecclesiastes.' Mr Preston truly says of Desvoeux, who writes a quarto on this. book, and holds that it is meant to prove the immortality of the soul, that he has done little for it,' devoting the strength of his anxiety to the discovery of new readings and fanciful elucidations. Of other authors Mr P. takes no notice; for he is so engrossed with Mendelsohn, as to think nothing was needed to set us on the right track but his Commentary. That learned Jew knew the prophets and the law by heart at an early age; and while diligently studying Judaism, felt no antipathy to the kind

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of Christianity he was acquainted with, ever applauding the morality of the New Testament.

In the matter of interpretation, his preface lays it down that there are four kinds. There is, first, the simple interpretation, called (Peshito); the primary common-sense meaning of the writer. Then comes, the secondary sense; some recondite, far-fetched reference. After this is, which is not properly an interpretation; but what the letter of the word suggests to the ingenious commentator. And if there be seen by the learned interpreter some deeper meaning still, but of a wonderfully mysterious kind, which the common mass of men ought not to know, this is called. These four different modes of using the same words are compared to the Creator's analogous works around us in this world. The nose has four uses; it is for smelling, breathing, discharging the superfluous humour of the eyes, and for ornamenting the face. The air is for living creatures to breathe, for carrying sound, for wind, for causing the ascent of flame, and descent of rain. This may not raise Mendelsohn very high in our confidence as a commentator; but notwithstanding he abounds in sensible and often acute remarks. His reverence for the word of God is beautifully expressed: There is not one unprofitable word, just as there will not be found among the works of the Creator a single thing devoid of all purpose or use. For every one of the fibres of a fly's wing, or an ant's foot, there is a particular use, even though human skill would be wearied out in discovering them in detail.' (P. 70.)

One of Mr Preston's best critical remarks occurs in chap. vii. 12, Wisdom is a defence, and money is a defence.' His Latin translation renders it, 'Idem enim est sub tegmine esse sapientiæ quod sub tegmine esse nummi;' and his note runs thus:-The phrase is clearly proverbial, and is expressed with the usual brevity of adages, and would be written with inverted commas if they were used in Hebrew. a shelter, a protection. We must understand before He who is under the shelter of wisdom is as though he were under the shelter of money, which, like wisdom, gives a man power, and consequently a certain degree of security.' It is for such gleanings as this that his work will be read.

A right investigation into the book of Ecclesiastes would fully repay the time and thought. It is in many aspects a peculiarly interesting, though difficult book. A very cursory perusal of it cannot fail to point out to the reader many interesting views of Jewish life in Solomon's palmy days, when Israel sat under his vine and fig tree. We have glances at family scenes and domes

tic customs. We hear of the balls and gaieties of the thoughtless; the devotion of the godly; the trade of Jerusalem; the agriculture of the country. Feasts, fasts, business, funerals; men of science, the ladies of the capital, the peasantry of the provinces; the old men and the young; the crowds of the populace that thronged the king in public, and the petitioners against oppressive governors meeting him with their grievances. It has more of these touches in it than any other book of Scripture. We have a garden laid out with almost Dutch art, to form a resemblance to Eden, (ii. 5.) We have a common labourer coming in to his supper and his sleep-perhaps such as Milton would call the swinked hedger,' and cheerfully enjoying his domestic comforts, (ii. 24.) We see another living happily in the bosom of his family, and going forth to do good to others, (iii. 12.) You might almost fancy you saw him visiting the sick at the Dung-gate, or the soldiers in the tower of Hananiel, leaving his tracts in their hands when going away. Then, we meet mourners (xii. 6) in the streets, and perhaps (viii. 10) on asking whose funeral this is, find out that it is a well-known face, never missing in the temple on a solemn day. But besides these scenes, there are persons venting their envy at each other (iv. 4) in spiteful insinuations, or haughty airs, as they pass each other's door. There is a covetous man, a true miser, (v. 10) and there a rich father, far up in years, but every day in Naktesh (the Bourse of Jerusalem,) set upon laying up a fortune for his sons. And soon after the sons of that rich man may be seen in the country, hunting, revelling, and in all foolish sports, till the property is gone. We come to the temple and hear a babbler at his worship (v. 2-4); find another seeking a good name, (vii. 1) and discover a third whose inconsistency (x. 1) has lost him the respect of the citizens of Jerusalem. In another scene, we stumble upon private parties of pleasure (x. 19,) discussing politics at their table. We see godly men and women consulting how to spread abroad the blessings they have received themselves, (xi. 1–6.) We see old men, feeble and comfortless, wearing out the remainder of their days in constant trouble, (12.)

But this view of the book is merely in passing. The chief interest of it lies in the deep spiritual lessons it was designed to convey to all ages. Is not Solomon, in this book, the Lord's messenger to the wide world? King Solomon in all his glory is sent by the Holy Spirit to make the tour of the fallen earth, that he may try its every pleasure. He does so; he eats the fruit of every tree that it yields; and even tries the delicious clusters of every forbidden tree. There is not a cistern, hewn out by man, but he has visited. And having done all, his report is, that all

is disappointment, bitter, bitter vexation. And is not this same Solomon, in the book of The Song of Songs, God's messenger to the world, to tell that he has discovered the Fountain of Living Water, and seen in prospect a new earth, where the winter is past for ever'? The burden of Ecclesiastes may be said to be, 'Cursed is the man that maketh flesh his arm.' The burden of The Song, which stands side by side with it, is, Blessed is the man whose hope the Lord is.

The Gospel call is to all the world, and yet none come except they feel thirst. This thirst is dissatisfaction with the world-unhappiness, misery. There is a sympathising tone of kindness in the Gospel that may gain the attention of such as feel this thirst. Now, one great use of Ecclesiastes, in the Holy Spirit's hand, may be to raise this thirst. It clearly shows the breath of the Lord drying up every cistern. And, on the other hand, The Song, which stands next to it, is equally fitted to fix such a thirsty one's soul on an object that will fill his cravings. The person of the Redeemer, in all its richness, meets the wants of that empty and thirsty soul; and this is set forth fully in that Song.

There was, no doubt, an over-ruling Providence in the arrangement that set these two books of inspiration side by side. And it was also a wise hand, and not an unmeaning providence, that in the Jewish arrangement of the Hagiographa, placed Ecclesiastes and Lamentations together. The woes of earth are in the one, the woes of the church are in the other. And then comes The Song, whose notes suggest the only true joy, telling the sons of God of Him who makes haste to bring on their day of manifestation, and telling earth that she shall be delivered from vanity and travailpangs on that same day.

Should not Ecclesiastes teach the saints to sit very loose from earth? Love not the world. You will be compelled to confess yet, in your passover-haste through this earth, that 'All men are liars,-all are disappointing. Should it not teach something of calm, sober, deliberate experience, instead of sentimental chagrin at the world's illusions? And should it not hasten the believer on to the coming of the day of God, since, till then, there will be ceaseless sorrow?

We wish we had room to give even a sketch of this blessed book, which has often sent us down to the waters of the river of life more thirsty than ever. We differ, however, very widely from Mr Preston in our analysis of it, nor do we think that Holden (whom Horne reckons the best writer on it,) is successful here. The first four chapters appear to us intended to point out the search for something satisfying, and how it ended in total and blank disappointment.

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