falling away from his God, and pointing the moral of his own proverbs. He himself was the drunkard, into whose hand the thorn of the proverb penetrated, without his heeding it. This prudent and wise king, who understood so well all the snares of temptation and all the arts of virtue, fell like the puppet of any Asiatic court. What a contrast between the wise and great king as described in 1 Kings iv. 20-34 and the same king in his degenerate old age!

It was this last period in the life of Solomon which the writer of Ecclesiastes took as the scene and subject of his story. With marvellous penetration and consummate power he penetrates the mind of Solomon and paints the blackness of desolation, the misery of satiety, the dreadful darkness of a soul which has given itself to this world as its only sphere.

Never was such a picture painted of utter scepticism, of a mind wholly darkened, and without any remaining faith in God or truth.

These three books mark the three periods of the life of Solomon.

The Song of Songs shows us his abounding youth, full of poetry, fire, and charm.

The Proverbs give his ripened manhood, wise and full of all earthly knowledge, Aristotle, Bacon, Socrates, and Franklin, all in one.

And Ecclesiastes represents the darkened and gloomy scepticism of his old age, when he sank as low down as he had before gone up. But though so sad and dark, yet it is not without gleams of a higher and nobler joy to come. Better than anything in Proverbs are some of the noble sentiments breaking out in Ecclesiastes, especially at the end of the book.

The Book of Ecclesiastes is a wonderful description of a doubt so deep, a despair so black, that nothing in all literature can be compared to it. It describes, in the person of Solomon, utter scepticism born of unlimited worldly enjoyment, knowledge, and power.

The book begins by declaring that all is vanity, that there is nothing new under the sun, no progress in any direction, but all things revolving in an endless circle, so that there is neither meaning nor use in the world.* It declares that work amounts to nothing, for one cannot do any really good thing; that knowledge is of no use, but only produces sorrow; that pleasure satiates.† Knowledge has only this advantage over ignorance, that it enables us to see things as they are, but it does not make them better, and the end of all is despair. ‡ Sensual pleasure is the only good. § Fate and necessity rule all things. Good and evil both come at their appointed time. Men are cheated and do not see the nullity of things, because they have the world in their heart, and are absorbed in the present moment. ||

Men are only a higher class of beasts. They die like beasts, and have no hereafter.T

In the fourth chapter the writer goes more deeply into this pessimism. He says that to die is better than to live, and better still never to have been born. A fool is better than a wise man, because he does nothing and cares for nothing **

Success is bad, progress is an evil; for these take us away from others, and leave us lonely, because above them and hated by them.++

Do

Worship is idle. Do not offer the sacrifice of fools, but stop when you are going to the Temple, and return. not pray. It is of no use. God does not hear you. Dreams do not come from God, but from what you were doing before you went to sleep. Eat and drink, that is the best. ++ All men go as they come. So the dreary statement proceeds. no end, and go no one can tell where. years, it all comes to the same thing. is good for a man in this shadowy, empty life? §§

Men are born for Live a thousand Who can tell what

It is better to look on death than on life, wiser to be

* Eccles. i. 2-11.

+ Ibid. i. 12; ii. 11.

Ibid. ii. 12-20.

§ Ibid. ii. 24.

Ibid. iii. 1-11.

T Ibid. iii. 18-21.

** Ibid. iv. 1-3. ++ Ibid. iv. 9-12.

Ibid. v. 1-7, 18.

§§ Ibid. vi.

sad than to be cheerful. If you say, "There have been good times in the past," do not be too sure of that. If you say, "We can be good, at least, if we cannot be happy," there is such a thing as being too good, and cheating yourself out of pleasure.*

Women are worse than men. You may find one good man among a thousand, but not one good woman.†

It is best to be on the right side of the powers that be, for they can do what they please: Speedy and certain punishment alone can keep men from doing evil. The same thing happens to the good and to the wicked. All things come alike to all. This life is, in short, an inexplicable puzzle. The perpetual refrain is, eat, drink, and be merry. +

It is best to do what you can, and think nothing about it. Cast your bread on the waters, very likely you will get it again. Sow your seed either in the morning or at night; it makes no difference. §

Death is coming to all. All is vanity. I continue to preach, because I see the truth, and may as well say it, though there is no end to talking and writing. You may sum up all wisdom in six words: Fear God and keep his commandments." ||

The Book of Ecclesiastes teaches a great truth in an unexampled strain of pathetic eloquence. It teaches what a black scepticism descends on the wisest, most fortunate, most favored of mankind, when he looks only to this world and its joys. It could, however, only have been written by one who had gone through this dreadful experience. The intellect alone never sounded such depths as these. Moreover, it could hardly have been written unless in a time when such scepticism prevailed, nor by one who, having lived it all, had not also lived through it all, and found the cure for this misery in pure unselfish obedience to truth and right. It seems, therefore, like a Book of

Confessions, or the Record of an Experience, and as such well deserves its place in the Bible and Jewish literature.

The Book of Job is a still more wonderful production, but in a wholly different tone. It is full of manly faith in truth and right. It has no jot of scepticism in it. It is a noble protest against all hypocrisies and all shams. Job does not know why he is afflicted, but he will never confess that he is a sinner till he sees it. The Pharisaic friends tell him his sufferings are judgments for his sins, and advise him to admit it to be so. But Job refuses, and declares he will utter no "words of wind" to the Almighty. The grandest thought is here expressed in the noblest language which the human tongue has ever uttered.

§ 6. The Prophets; or, Judaism as the Hope of a spiritual and universal Kingdom of God.

Before we proceed to examine the prophetic writings of the Old Testament, it is desirable to make some remarks upon prophecy in general, and on the character of the Hebrew prophets.

Prophecy in general is a modification of inspiration. Inspiration is sight, or rather it is insight. All our knowledge comes to us through the intellectual power which may be called sight, which is of two kinds, the sight of external things, or outsight; and the sight of internal things, which is insight, or intuition. The senses constitute the organization by which we see external things; consciousness is the organization by which we perceive internal things. Now the organs of sense are the same in kind, but differ in degree in all men. All human beings, as such, have the power of perceiving an external world, by means of the five senses. But though all have these five senses, all do not perceive the same external phenomena by means of them. For, in the first place, their senses differ in degrees of power. Some men's eyes are telescopic, some microscopic, and some are blind. Some men can but partially distinguish colors, others not

at all. Some have acute hearing, others are deaf. And secondly, what men perceive through the senses differs according to what is about them. A man living in China cannot see Mont Blanc or the city of New York; a man on the other side of the moon can never see the earth. A man living in the year 1871 cannot see Alexander the Great or the Apostle Paul. And thirdly, two persons may be looking at the same thing, and with senses of the same degree of power, and yet one may be able to see what the other is not able to see. Three men, one a geologist, one a botanist, and one a painter, may look at the same landscape, and one will see the stratification, the second will see the flora, and the third the picturesque qualities of the scene. As regards outsight then, though men in general have the same senses to see with, what they see depends (1) on their quality of sense, (2) on their position in space and time, (3) and on their state of mental culture.

That which is true of the perception of external phenomena is also true of the perception of internal things. Insight, or intuition, has the same limitations as outsight. These are (1) the quality of the faculty of intuition; (2) the inward circumstances or position of the soul; (3) the soul's culture or development. Those who deny the existence of an intuitive faculty, teaching that all knowledge comes from without through the senses, sometimes say that if there were such a faculty as intuition, men would all possess intuitively the same knowledge of moral and spiritual truth. They might as well say that, as all men have eyes, all must see the same external objects.

All men have more or less of the intuitive faculty, but some have much more than others. Those who have the most are called, by way of eminence, inspired men. But among these there is a difference as regards the objects which are presented by God, in the order of his providence, to their intuitive faculty. Some he places inwardly among visions of beauty, and they are inspired poets and artists. Others he places inwardly amid visions of temporal and human life, and they become inspired discoverers and inventors. And others he places amid