is expressed, or indeed intended; the second member of the sentence being introduced solely for the purpose of explanation, and to give intensity and point to the maxim inculcated.

Thus, Chap. xiv. ver. 19.

The evil bow before the good,

Yea the wicked, at the gates of the righteous man.

Again, Chap. xi. ver. 25.

The bountiful man shall be enriched,

Yea he, who watereth, shall himself be watered.

Instances, also, are frequently met with, in which the language is comparative, the particle of comparison being, in the original, sometimes expressed and sometimes understood.

Thus, Chap. xi. ver. 16.

A graceful woman retaineth honour,

As strong men retain riches.

Again, Chap. x. ver. 26.

As vinegar to the teeth, and as smoke to the eyes,
So is the sluggard to those, who send him forth.

Enough has now been said to afford a general idea of the structure of these proverbial sayings. The reader, however, must be cautioned against applying the preceding principles with rigid accuracy. It may be that, in some cases, the opposition intended between the two component members of a sentence is rather oblique than direct, and in others, that none of the laws, just adverted to, have been observed; a considerable class of the Proverbs being merely short apothegms, simply and unartificially worded.

III. These remarks upon the ordinary form of the Proverbs being premised, the origin of this species of composition, and the principal advantages, which the writers of the Proverbs proposed to themselves, claim attention, as interesting subjects of enquiry.

Many instances of this sententious style are found in the earlier books of Scripture. It occurs, usually, in hymns composed for the public worship of God. This species of writing having been thus applied to religious subjects, was probably one of the reasons why ethical writers subsequently adopted it. The first principles of its composition, however, are to be traced to the constitution of human nature. The nice adjustment of the parts of a sentence, the exact correspondence between its component members, is pleasing to the ear, and thus invites a more than ordinary degree of attention. Moreover, the agreeable structure of the maxim causes it to be more easily remembered, and consequently promotes, in no inconsiderable degree, its general usefulness. And this latter advantage was obviously of very great importance, at a period when instruction was, for the most part, conveyed orally, and the memory of the pupil was almost the only storehouse in which the maxims of the teacher could be deposited.

That the Proverbs were originally intended for persons, living in a simple state of society, will distinctly appear, when we consider another of their characteristics.

It has been already observed, that many Proverbs are expressed comparatively. Now the various illus

trations, thus introduced, are drawn from facts and circumstances and occurrences, which fall within the daily notice and experience of the most superficial observer. They are not derived from topics or considerations, familiar only to persons, whose minds have been previously disciplined by abstract reasonings and speculative enquiries. And hence it may safely be inferred that refinement and cultivation had not reached a very lofty standard amongst those, for whose instruction these proverbial precepts were first delivered. These illustrations may, in fact, be regarded as a kind of picture-writing, addressing itself with powerful effect to the senses, which, in the infancy of civilization, were the principal medium whereby knowledge was communicated.

This lively and animated mode of delivering moral truths, which has thus been traced to the earliest times, and was first dictated, as it appears, in some measure, by necessity, has retained its hold, as a valuable medium of instruction, upon the respect and admiration of mankind, in every succeeding age and through every gradation of intellectual improvement. Its delightful simplicity-its musical cadence-its vivid colouring and imagery-its concentrated power continue to engage and rivet the attention, far more than the systematic and argumentative methods of teaching, to which, in later periods, philosophy has had recourse.

IV. The tendency of these remarks obviously is, to invest the Proverbs with the character of poetical compositions. But this designation, when applied either

to the Proverbs, or to any other books of scripture, the style of which is sententious, must be used only in a qualified sense. These sacred books undoubtedly contain very many of the elements of Poetry; and therefore may, with propriety, be called poetical, without diminishing that reverence with which they justly claim to be regarded, or detracting, in the slightest degree, from their divine authority.

V. As a principle of interpreting the meaning of the Proverbs, it ought to be especially borne in mind that they are general truths. Their brevity, an essential ingredient in their composition, precludes them from comprehending any great variety of circumstances; and, in particular cases, the omission of circumstances is frequently of such consequence as materially to affect, not the truth indeed, but the application of the precepts delivered. Due care and attention on the part of the reader will, however, enable him to correct any misapprehension, into which he may, upon this account, have fallen; and thus, by the blessing of God upon his own earnest endeavours, the sacred lesson will present itself to his mind in all its strength and excellency.

VI. The main divisions of this Book are four..

1. The first of these, extending to the end of the ninth Chapter, may be regarded as a Preface to the Proverbs, strictly so called.

2. The second contains a collection of Proverbs, written by Solomon, and comprehends all the chapters from the tenth to the twenty-fourth, both inclusive.

3. The third comprizes the twenty-fifth and four following Chapters, which contain another collection of the maxims of the same inspired son of David, formed, under the direction of Hezekiah, King of Judah, either from the writings of Solomon himself, or from such authentic records of his learning and wisdom, as had been made and preserved by the care of others.

4. Of Agur and of the mother of Lemuel, whose sayings are recorded in the thirtieth and thirty-first Chapters, nothing, with the exception of these names, is positively known. Their precepts were doubtless introduced into the volume of Scripture upon the authority either of the persons, employed by Hezekiah, or of those, by whom the sacred canon was composed; and they were, most probably, annexed to the Proverbs of Solomon from the evident resemblance, which they bear, to this portion of the sacred writings.

VII. The reader will perceive that the division of the Proverbs into Chapters has been retained, only so far as to serve the purposes of reference; and he is requested to bear in mind that the Psalms, quoted in the Notes, are those published by the authors of the following Translation.

Jesus College, Cambridge,

June 29, 1831.