But we have the most decided evidence, that Moses not only acted but wrote by inspiration, or by the immediate direction of heaven. Where, for instance, did he find those sublime doctrines re specting the unity of God, and the purity of his worship, which we every where perceive in his writings? Not in Egypt where he was brought up; for though he was learned in all the wisdom of the Epyptians, they had no snbstantial knowledge on these subjects which they could impart. They had made some progress in physical science; and from their knowledge of the properties of matter, they were enabled to exhibit a number of tricks which astonished the multitude. But of all people on the face of the earth, they were the most absurd and preposterous in their religious creed; and Egypt, which has been called the cradle of the arts and sciences, may with equal propriety be styled the nursery of superstition and idolatry. Nor was there any other country from which the Jewish legislator could borrow his doctrines concerning the divine nature and government. His writings on these subjects stand unique amidst all the monu ments of antiquity; and the very existence of such a system of doctrine and worship among the Jews at such an early period, is a proof that it must have been from heaven; for nothing like it had ever be fore been seen on earth; nor did the human mind, amidst its multifarious speculations, ever after wards stumble on the same doctrines. They were so foreign to its views and prejudices, that it could not adopt them by imitation; and in attempting to describe them, uniformly misrepresented and de based them.* After the books of Moses come the historical books, and no part of Scripture has more decided claims to inspiration, nor is there any part with re gard to which that claim is more decidedly assert ed. The writers announce, without the slightest hesitation, the mind of God in regard to the trans actions which they record; and they unfold, with out the smallest scruple, or doubt, the motives which actuated the minds of the principal actors. They do not seek the praise of ingenuity for shrewd or profound speculations as to the great moving causes of events; they never reason in order to show what is the most probable view of the subject, nor do they labour to win assent to their state ments: they profess to record nothing but what God has communicated, and having given such in formation, their commission ends. Nothing has ever been found to contradict, but every thing to confirm their statements, which may be regarded as commentaries on the law of God to prevent its misinterpretation and misapplication by the igno rance and prejudices of men.
Next in order come the books which authors have called Hagiographa, or holy writings. These are Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. In the book of Job, much light is cast upon the dispensations of heaven, and many doubts and objections which might naturally rise in the mind are obviated. We are taught patience and resignation, from the consideration that we know not the end which God has in view by the visitations which affect us; but we are assured that all things are guided by unerring wisdom, and un changeable goodness. These are the lessons incul cated in the book of Job, and they are the most im portant that can be learned by man.
The Psalms are a collection of sacred songs and hymns by a variety ofauthors, but by far the greater part by David, insomuch that the collection gene rally bears his name. They form a valuable record of devotional feeling; all the workings of the human heart are here displayed; the doubts and the fears, the joys and the transports which successively agi tate the mind are here pourtrayed, and it will always find something here, to suit its varied shades of feeling, from the first aspirations after holiness, checked by ignorance, and inherent unbelief, to the complete triumph of faith, and assurance of hope.
In short, the Psalms are the safest manual of devo tion, and the most authentic, perhaps the only au thentic journal of the thoughts and emotions which are excited in the mind under the varied dispensa tions of heaven.
The Proverbs contain a great variety of most ex cellent maxims of moral wisdom; and such a col lection forming part of the canon of sacred Scrip ture, conveys to us this important truth, that the service of God ought to be combined with the soundest wisdom and discretion. The Proverbs of Solomon correspond so exactly with the maxims which enlarged experience sanctions, that some have said there was no need for inspiration to produce a collection of practical rules, so consistent with uti lity and common sense. But surely it is useful to know that such rules have the sanction of the Spirit of God; and that the headlong folly which cloaks its extravagances under the garb of religion is alto gether alien from the Spirit of truth.
The book of Ecclesiastes contains a history of the experiments made by a man of great power and wisdom to secure happiness, by bringing into operation all the resources which wealth, power, and wisdom could supply. The result of his ex perience was, that " All is vanity and vexation of spirit," and that " To fear God and keep his com mandments is the whole duty of man!" The first conclusion has been reached by many who had no pretensions to the wisdom of Solomon, whilst they have missed the latter and most profitable result of his experience.
The Song of Solomon has been more the subject of cavil, than any other part of sacred Scripture. From the absence of the name of God in it, and from the style of the imagery, which is luxurious and amatory, some have argued that it cannot be an inspired composition. This is a hasty, and we are persuaded an unfounded conclusion. It has, from the earliest ages, been considered as forming a part of the canon of Scripture. The Jews always regarded it in this light, and it never would have descended to our times, had it not been protected by its sacred character. Solomon was a very volu minous writer; " His songs were a thousand and five; and he spake of trees from the cedar tree that is in Lebanon, even unto the hyssop that springeth out of the wall; he spake also of beasts, and of fowl, and of creeping things, and of fishes." I Kings iv. 32. But none of his productions arc pre served, but such as were of a sacred character. The style and imagery of the composition in ques tion, however opposite to European taste, and to the notions of propriety adopted in modern times, form no objection, if they can be shown to be ap plied in Scripture to subjects confessedly spiritual and religious. This may be easily done: the forty fifth Psalm presents the same imagery applied in a religious sense, and may be regarded as a pretty accurate abridgment of the Song of Solomon. And this composition seems to be referred to in the New Testament, when the apostle says, " I am jealous over you with a godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin unto Christ." 2 Cor. xi. 2.