famous in sacred history, from Enoch down to the Highpriest Simon the Just, the author's contemporary,* and the names include those of Noah and the patriarchs, Moses, Aaron, and Phinehas, Joshua and Samuel, David and Solomon, and many of the prophets; but the author seems to glorify with special fervour his own ancestor, the first High-priest Aaron: God exalted Aaron, a holy man,

of the tribe of Levi. An everlasting covenant He made with him, and gave him the priesthood among the people; He beautified him with comely ornaments, and clothed him with a robe of glory. He put upon him perfect glory, and strengthened him with rich garments -with drawers, with a long robe, and the ephod. And He compassed him with pomegranates, and with many golden bells round about, so that as he went there might be a sound, and a noise made that should be heard in the Temple, for a memorial to the children of his people; with a holy garment, with gold, and blue silk, and purple, the work of the embroiderer; with a breastplate of judgment, and with Urim and Thummim; with twisted scarlet, the work of the cunning workman, with precious stones graven like seals, and set in gold, the work of the jeweller; with a writing engraven for a memorial, after the number of the tribes of Israel. He set a crown of gold upon the mitre whereon was engraven Holiness, an ornament of honour, a costly work, the desire of the eyes, goodly and beautiful. Before him there were none such, neither did ever any stranger put them on, but only his children and his children's children perpetually . ... Moses consecrated him, and anointed him with holy oil: this was appointed to him by an everlasting covenant, and to his seed so long as the heavens should remain, that they should minister to Him, and execute the office of the priesthood, and bless the people

*See Vol. I. p. 578.

in His name. He chose him out of all men living to offer sacrifices to the Lord, incense, and a sweet savour, for a memorial, to make atonement for His people. He gave to him His commandments, and authority in the statutes of judgment, that he should teach Jacob the testimonies, and inform Israel in His laws. Strangers conspired together against him, and maligned him in the wilderness, even the men that were of Dathan's and Abiram's side, and the congregation of Korah, with fury and wrath. This the Lord saw, and it displeased Him, and in His wrathful indignation were they consumed: He did wonders upon them, to consume them with the fiery flame. But He made Aaron more honourable, and gave him a heritage, and assigned to him the firstfruits of the increase; and He especially prepared bread in abundance for they eat of the sacrifices of the Lord, which He gave to him and his seed.'

Though not forming a part of the Biblical Canon, the Wisdom of Jesus Sirach was, from early times, constantly used for public devotions, and was hence honoured with the name of Ecclesiasticus.

H. THE WISDOM OF SOLOMON.

THIS remarkable Book was written about a hundred years after Ecclesiasticus, to which, in many respects, it presents a striking contrast. The Wisdom of Sirach, composed in Palestine in the Hebrew language, is essentially Jewish in spirit and style; the Wisdom of Solomon, compiled in Egypt in the Greek tongue, shows that combination of Jewish and Greek elements which is characteristic of the Alexandrine school of Hebrew learning. The author of the one, who is known to us by name, clings to the traditional doctrine of retribution; while the unknown author of the other deduces his reflections and exhortations from the doctrine of immortality, and considers this life merely as a preparation for a future and more perfect existence. Thus the teaching of the Wisdom of Solomon is quite distinct from the teaching of such works as the Proverbs and Job; but it stands in even stronger opposition to the principles advocated in Ecclesiastes; for the author, so far from regarding worldly pleasures and the enjoyment of the passing hour as real boons, condemns them as the most serious obstacles to the attainment of that wisdom, which is to him the one true object of life, and the sole guarantee of happiTo the praise of wisdom, therefore, he devotes the greatest part of his work, and he endeavours to enforce its supreme claims upon all classes, the high and the lowly, the rich and the poor. His object is essentially moral and spiritual; he hardly ever enters into the minute affairs of life, and offers but rarely practical

ness.

advice. He is anxious to lead his readers to true piety through the knowledge of God; and in pursuing this task, he shows great ardour of feeling, and displays the most impressive eloquence.

He commences with an earnest appeal to the kings and rulers of the earth, who exercise so powerful an influence for good or for evil; he reminds them, that justice ought to be their chief care and their highest aim, and he declares that it can only be secured through wisdom, which is the source of all excellence: Love righteousness, ye that are judges of the earth: think of the Lord with a pious heart, and in simplicity of mind seek Him. . . For into a malicious soul wisdom shall not enter, nor dwell in the body that is subject to sin. The holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding... The spirit of the Lord fills the world; and that which holds together all things, has knowledge of every speech... God did not create death, nor has He pleasure in the destruction of the living. For He created all things, that they might have their being; and all things that exist in the world are wholesome; and there is no poison of destruction in them, nor has death its kingdom upon the earth.'

He condemns the folly of those who see in the affairs of the world nothing but chance, and expect happiness from a giddy life of pleasure, saying: 'Our days are short and miserable, and in the death of a man there is no remedy; nor was there known any man to deliver from the grave. For we are born by chance; and we shall be hereafter as though we had never been: for the breath in our nostrils is as smoke, and our mind a little spark in the pulsation of our heart, which being extinguished, our body shall be turned into ashes, and our spirit shall vanish as the thin air; and our name shall be forgotten in time, and no man shall remember our works, and our life shall

pass away as the trace of a cloud, and shall be dispersed as a mist, that is driven away with the beams of the sun, and overcome with the heat thereof... Come on, therefore, and let us be merry with the good things that are at hand; and let us eagerly enjoy the world while we are young. Let none of us go without his share in our pleasures; let us leave tokens of our joyfulness in every place for this is our portion, and our lot is this.'

Who does not recognise in these words the sentiments uttered by the 'Preacher' in his gloomiest moods? though our author, in repudiating them, gives expression to principles never advocated by his predecessor, who, though often on the brink of despair in reflecting on the vanity of all things, ever clung to virtue as the true beacon of life: 'Let us oppress the poor righteous man, let us not spare the widow, nor reverence the old gray hairs of the aged. Let our strength be the law of justice; for that which is feeble is found to be worthless. Therefore, let

us lay in wait for the righteous; because he is troublesome to us, and he is opposed to our doings; he upbraids us with our offending the Law, and brings disgrace upon us on account of our transgression of discipline. . . We are considered by him as the scum, and he keeps aloof from our ways as from filth; he pronounces the end of the just to be blessed, and boasts that God is his father. Let us see if his words be true; and let us wait what will be his end... Let us condemn him to a shameful death: for he will obtain help according to his own words!' The author strongly censures such perversity and wickedness: These things they imagine, but they are deceived; for their own wickedness blinds them. As for the mysteries of God, they know them not; nor do they hope for the wages of righteousness, nor acknowledge the triumph of blameless souls. For God created man to be immortal, and made him an image of His own eternity. Nevertheless through envy

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