could only attach to one in every way gifted to test all things to their uttermost, is taken as clear proof, "under unbiased exposition," that the only one who was exactly thus gifted was not the author! The claim to freedom from bias is in almost ludicrous harmony with such reasoning.

Again, "that also which is said—chap. vii. 10—of the depravity of the times accords little with the age of Solomon, the most brilliant and prosperous of Israelitish history." Another lovely example of rationalistic "freedom from bias"! For what is this that is said of the "depravity of the times" so inconsistent with the glory of Solomon's reign in chap. vii. 10? "Say not thou, What is the cause that the former days were better than these? For thou dost not inquire wisely concerning this." And this is proof of the "depravity of the times"!—not proof, mark, of just that very thing that is the heart and soul of the book: the weary, unsatisfied, empty heart of poor man looking backward or forward for the satisfaction that the present always fails to give "under the sun," and which he, who was wiser than all who came before him, Solomon, warns his readers against! Oh, poor blind rationalism! missing all the beauties of God's Word in its own exceeding cleverness, or—folly! How would the present application of such reasoning sound! The Victorian era is certainly one of the most "brilliant and prosperous of" English "history"; hence no one can ever speak now of "the good old times." Such language is simply impossible; we never hear it! So if some astute reasoner of the future comes across such allusion in any writings, it will be clear proof that the author was post-Victorian! Far more so if, as here, such writer rebukes this tendency!

"Altogether unkingly sound the complaints in chap. iii. 17 ('I said in my heart God shall judge the righteous and the wicked; for there is a time there for every purpose and for every work'); iv.; x. 5-7 (let my reader refer for himself to these), concerning unjust judges," etc. "These are all lamentations and complaints natural enough in a suffering and oppressed subject; but not in a monarch called and authorized to abolish evil." It is most difficult to deal seriously with what, if the writer were not so very learned, we should call nonsense unworthy of a child. Look at the verse to which he refers, and which I have quoted in full; and extract from it, if your "biased" judgment will permit, an "unkingly complaint" in any word of it! And it is at such formidable arguments as this that some of us have been trembling, fearing lest the very foundations must give way under the attack! A little familiarity is all that is needed to beget a wholesome contempt.

Here is one more interesting illustration of the "unbiased," "scientific" reasoning of rationalism. The object is, you know, to "determine exactly the epoch and writer of the book;" and this is how it must be done. "According to chaps, v. 1, and ix. 2, the temple worship was assiduously practised, but without a living piety of heart, and in a hypocritical and self-justifying manner; the complaints in this regard remind us vividly of similar ones of the prophet Malachi—chap. i. 6, etc." What then is the basis for all this verbiage about the temple worship? Here it is: "Keep thy foot when thou goest to the house of God, and be more ready to hear than to give the sacrifice of fools: for they consider not that they do evil." This sentence shows that it is impossible that Solomon wrote the book: there were no "fools" in his time, who were more ready to give a careless sacrifice than to hearken: all fools only come into existence after the exile, in the days of Malachi! And this is "higher criticism"!

Enough as to this line. We will now ask our learned friends, since Solomon has been so conclusively proved not to have written it, Who did? And when was it written? Ah, now we may listen to a very medley of answers!—for opinions here are almost as numerous as the critics themselves. United in the one assurance that Solomon could not have written it, they are united in nothing else. One is assured it was Hezekiah, another is confident it was Zerubbabel, a third is convinced it was Jesus the son of Joiada—and so on. "All opinions," as Dr. Lewis says, "are held with equal confidence, and yet in every way are opposed to each other. Once set it loose from the Solomon time, and there is no other place where it can be securely anchored."

This brings us then to the positive assertion that from the evident purpose of the book, the divine purpose, no other than Solomon could be its author. He must be of a nation taken out of the darkness and abominations of heathendom;—there was only one such nation,—he must then be an Israelite. He must live at an epoch when that nation is at the summit of its prosperity;—it never regained that epoch,—he must then have lived when Solomon lived. He must, in his own person, by his riches, honor, wisdom, learning, freedom from external political fears, perfect capacity to drink of whatever cup this world can put into his hand to the full—represent the very top-stone of that glorious time; and not one amongst all the sons of men answers to all this but Solomon the son of David, king in Jerusalem.

To Him who is "greater than Solomon"—to Him who is "above the sun"—to Him whom it is the divine purpose of the book to highly exalt above all—would I commit this feeblest effort to show that purpose, and, as His condescending grace permits, further it. F. C. J.

OLD GROANS AND NEW SONGS;

OR,

MEDITATIONS ON ECCLESIASTES.

Perhaps there is no book within the whole canon of Scripture so perplexing and anomalous, at first sight, as that entitled "Ecclesiastes." Its terrible hopelessness, its bold expression of those difficulties with which man is surrounded on every side, the apparent fruitlessness of its quest after good, the unsatisfactory character, from a Christian standpoint, of its conclusion: all these points have made it, at one and the same time, an enigma to the superficial student of the Word, and the arsenal whence a far more superficial infidelity has sought to draw weapons for its warfare against clear revelation. And yet here it is, embedded in the very heart of those Scriptures which we are told were "given by inspiration of God, and which are profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." Then with this precious assurance of its "profitableness" deeply fixed in our hearts by a living faith, and in absolute dependence on that blessed One who is the one perfect Teacher, let us consider the book.

First, then, let us seek to get all the light we can from all the exterior marks it bears before seeking to interpret its contents. For our primary care with regard to this, as indeed with regard to every book in the Bible, must be to discover, if possible, what is the object of the book,—from what standpoint does the writer approach his subject.

And first we find it in that group of books through which the voice of man is prominent—Job, Psalms, Proverbs, Canticles. In these is heard the music of man's soul; often—nay, mostly—giving sorrowful and striking evidence of discord, in wail and groan, in tear and sigh; and yet again, in response evidently to the touch of some Master hand, that knows it well,—a tender, gracious, compassionate touch,—rising into a song of sweetest harmony that speaks eloquently of its possibilities, and bears along on its chords the promise and hope of a complete restoration. But we shall search our book in vain for any such expression of joy. No song brightens its pages; no praise is heard amid its exercises. And yet perfectly assured we may be that, listened to