(Continued from page 153.)

Having, then, seen in these first few verses the purpose of the book and the stand-point of the writer, we may accompany him in the details of his search. First he repeats, what is of the greatest importance for us to remember(5:12), "I, the preacher, was king over Israel in Jerusalem."He would not have us forget that, should he fail in his search for perfect satisfaction, it will not be because he is not fully qualified both by his abilities and his position to succeed. But Infidelity, and its kinsman Rationalism, raise a joyful shout over this verse; for to disconnect the books of the Bible from the writers, whose name they tear, is a long step toward overthrowing the authority of those books altogether. If the believer's long-settled confidence can be proved vain in one point, and that so important a point, there is good"hope"of eventually overthrowing it altogether. So, with extravagant protestations of loyalty to the Scriptures, they, Joab like, "kiss" and "stab" simultaneously, wonderfully manifesting in word and work that dual form of the evil one, who, our Lord tells us, was both "liar and murderer from the beginning." And many thousand professing Christians are like Amasa of old, their ear is well pleased with the fair sound of "Art thou in health, my brother?" and they too take"no heed to the sword "in the inquirer's hand. Judas too, in his day, illustrates strongly that same diabolical compound of "deceit and violence," only the enemy finds no unwary Amasa in Jesus the Lord.

" Betrayest thou the Son of man with a kiss" tears the vail from him at once ; and in the same way the feeblest believer who abides in Him, is led of that same spirit; and "good words and fair speeches " do not deceive, nor can betrayal be hidden behind the warmest protestations of affection.

But to return:"How could,"cries this sapient infidelity, which to-day has given itself the modest name of "Higher Criticism,"-"how could Solomon say, ' I was king,' when he never ceased to be that? " Ah ! one fears if that same Lord were to speak once more as of old, He would again say, "O fools and blind !" For is it not meet that the writer who is about to give recital of his experiences should first tell us what his position was at the very time of those experiences ? That at the very time of all these exercises, disappointments, and groanings, he was still the highest monarch on earth, king over an undivided Israel, in Jerusalem, with all the resources and glories that accompany this high station, preeminently fitting him to speak with authority, and compelling us to listen with the profoundest respect and attention.

Yes, this glorious monarch "gives his heart "-1:e., applies himself with singleness of purpose "to seek and search out by wisdom concerning all things that are done under heaven." No path that gives the slightest promise of leading to happiness shall be untrodden;-no pleasure shall be denied, no toil be shirked, that shall give any hope of satisfaction or rest. " This sore travail hath God given to the sons of men to be exercised therewith." That is, the heart of man hungers and thirsts, and he must search till he does find something to satisfy, and, if, alas ! he fail to find it in "time," if he only drinks here of waters whereof he "that drinks shall thirst again," eternity shall find him thirsting still, and crying for one drop of water to cool his tongue. But then with what bitter despair Ecclesiastes records all these searchings ! "I have seen all the works that are done under the sun, and, behold, all is vanity and vexation of spirit," or rather, "pursuit of the wind." Exactly seven times he uses this term, "pursuit of the wind," expressing perfect, complete, despairing failure in his quest. He finds things all wrong, but he has no power of righting them; "that which is crooked cannot be made straight, and that which is wanting cannot be numbered." But perhaps we may get the secret of his failure in his next words. He takes a companion or counselor in his search. Again exactly seven times he takes counsel with this companion, "his own heart." "I communed with my own heart." That is the level of the book ; the writer's resources are all within himself ; no light from without save that which nature gives ; no taking hold on another, no hand clasped by another. He and his heart are alone. Ah! that is dangerous, as well as dreary work to take counsel with one's own heart. "Fool" and "lawless one" come to their foolish and wicked conclusions there (Ps. 14:10:); and what else than " folly" could be expected in hearkening to that which is '' deceitful above all things"-what else than lawlessness in taking counsel with that which is "desperately wicked "?

Take not, then, for thy counselor "thine own heart," when divine love has placed infinite wisdom and knowledge at the disposal of lowly faith in the Lord Jesus Christ, "who of God is made unto us
wisdom," and "in whom are hid all the treasures of wisdom and knowledge."

But does our Preacher find the rest he desires in the path of his own wisdom ? Not at all. " For in much wisdom is much grief, and he that increaseth knowledge increaseth sorrow." " Grief and sorrow " ever growing, ever increasing, the further he treads that attractive and comparatively elevated path of human wisdom. Nor has Solomon been a lonely traveler along that road. Thousands of the more refined of Adam's sons have chosen it ; but none have gone beyond "the king," and none have discovered any thing in it, but added '' grief and sorrow"-sorrowful groan! But the youngest of God's family has his feet too on a path of " knowledge," and he may press along that path without the slightest fear of "grief or sorrow" resulting from added knowledge. Nay, a new song shall be in his mouth, "Grace and peace shall be multiplied through the knowledge of God and Jesus our Lord." (2 Pet. 1:2.) Blessed contrast! "Sorrow and grief " multiplied through growth in human wisdom:"Grace and peace " multiplied through growth in the knowledge of God and of Jesus our Lord !

My beloved reader, I pray you, meditate a little on this striking and precious contrast. Here is Solomon in all his glory, with a brighter halo of human wisdom round his head than ever had any of the children of men. Turn to i Kings 4:29-"And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea-shore. And Solomon's wisdom excelled the wisdom of all the children of the east country and all the wisdom of Egypt. For he was wiser than all men,-than Ethan the Ezrahite, and Heman and Chalcol and Darda the sons of Mahol:and his fame was in all nations round about. And he spake three thousand proverbs, and 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. And there came all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom." Is it not a magnificent ascription of abounding wisdom ? What field has it not capacity to explore ? Philosophy in its depths- poetry in its beauties-botany and zoology in their wonders. Do we envy him ? Then listen to what his poor heart was groaning all that time. " In much wisdom is much grief, and he that increaseth knowledge increaseth sorrow"! Now turn to our portion above the sun-"the knowledge of God and of Jesus our Lord:" infinitely higher, deeper, lovelier, and more wondrous than the fields explored by Solomon, in constant unfoldings of riches of wisdom; and each new unfolding bringing its own sweet measure of "grace and peace." Have not the lines fallen to us in pleasant places ? Have we not a goodly heritage ? Take the feeblest of the saints of God of to-day, and had Solomon in all his glory a lot like one of these ? F. C. J.

(To be continued.)