Are we admirers of antiquity?-Here we are led back, beyond the universal deluge, and far beyond the date of any other annals.—We are introduced to the earliest inhabitants of the earth. We take a view of mankind in their undisguised primitive plainness, when the days of their life were but little short of a thousand years. We are brought acquainted with the origin of nations; with the creation of the world; and with the birth of time itself.

Are we delighted with vast achievements?Where is any thing comparable to the miracles in Egypt, and the wonders in the field of Zoan? to the memoirs of the Israelites, passing through the depths of the sea; sojourning amidst the inhospitable deserts; and conquering the kingdom of Canaan? Here we behold the fundamental laws of the universe, sometimes suspended, sometimes reversed; and not only the current of Jordan, but the course of nature, controlled.

If we want maxims of wisdom, or have a taste for the laconic style,-how copiously may our wants be supplied, and how delicately our taste gratified! especially in the book of Proverbs, Ecclesiastes, and some of the minor prophets.-Here are the most sage lessons of instruction, adapted to every circumstance of life; formed upon the experience of all preceding ages; and perfected by the unerring spirit of inspiration. These are delivered with such remarkable conciseness, that one might venture to say, every word is a sentence: at least, every sentence may be called an apophthegm, sparkling with brightness of thought, or weighty with solidity of sense. The whole,

like a profusion of pearls, containing, in a very small compass, a value almost immense; all heaped up (as an ingenious writer observes) with a confused magnificence, above the little niceties of order.

If we look for strength of reasoning, and warmth of exhortation, or the manly boldness of impartial reproof; let us have recourse to the Acts of the Apostles, and to the Epistles of Paul. These are a specimen, or rather these are the standard, of them all.

Another recommendation of the Scriptures, is, that they afford the most awful and most amiable manifestations of the Deity. His glory shines, and his goodness smiles, in those divine pages, with unparalleled lustre. Here we have a satisfactory explanation of our own state. The origin of evil is traced; the cause of all our misery discovered; and the remedy, the infallible remedy, both clearly shown, and freely offered. The atonement and intercession of Christ lay a firm foundation for all our hopes; while gratitude for his dying love suggests the most winning incitements to every duty. -Morality, Theron, your (and, let me add, my) admired morality, is here delineated in all its branches, is placed upon its proper basis, and raised to its highest elevation. The Holy Spirit is promised to enlighten the darkness of our understandings, and strengthen the imbecility of our wills. What an ample--Can you indulge me, on this favourite topic?

Ther. It is, I assure you, equally pleasing to myself. Your enlargements, therefore, need no apology.

Asp. What ample provision is made, or referred to, by these excellent books, for all our spiritual wants! and, in this respect, how indisputable is their superiority to all other compositions? Is any one convinced of guilt, as provoking Heaven, and ruining the soul? Let him ask reason to point out a means of reconciliation, and a refuge of safety. Reason hesitates, as she replies: The Deity may, perhaps, accept our supplications, and grant forgiveness.' But the Scriptures leave us not to the sad uncertainty of conjecture. They speak the language of clear assurance. God has set forth a propitiation: he does forgive our iniquities: he will remember our sins no more.

Are we assaulted by temptation, or averse to duty? Philosophy may attempt to parry the thrust, or to stir up the reluctant mind, by disclosing the deformity of vice, and urging the fitness of things. Feeble expedients! just as well calculated to accomplish the ends proposed, as the flimsy fortification of a cobweb to defend us from the ball of a The Bible recommends no such incompetent succours. 'My grace,' says its almighty Author, is sufficient for thee.'- Sin shall not have dominion over you.'-The great Jehovah, in whom is everlasting strength, worketh in us both to will, and to do, of his good pleasure.'

cannon.

Should we be visited with sickness, or overtaken by any calamity, the consolation which Plato offers, is, that such dispensations coincide with the universal plan of divine government. Virgil will tell us, for our relief, that afflictive visitations are, more or less, the unavoidable lot of all men. Another moralist whispers in the dejected sufferer's

ear, Impatience adds to the load; whereas a calm submission renders it more supportable.'Does the word of revelation dispense such spiritless and fugitive cordials?-No: those sacred pages inform us, that tribulations are fatherly chastisements, tokens of our Maker's love, and fruits of his care; that they are intended to work in us the peaceable fruits of righteousness; and to work out for us an eternal weight of glory.

Should we, under the summons of death, have recourse to the most celebrated comforters in the heathen world; they would increase our apprehensions, rather than mitigate our dread. Death is represented, by the great master of their schools, as the most formidable of all evils. They were not able to determine, whether the soul survived the body. Whereas, this inspired volume strips the monster of his horrours, or turns him into a messenger of peace; gives him an angel's face, and a deliverer's hand; and ascertains to the souls of the righteous, an immediate translation into the regions of bliss.

Ther. Another very distinguishing peculiarity of the sacred writings just occurs to my mind; the method of communicating advice, or administering reproof, by parables: a method which levels itself to the lowest apprehension, without giving offence to the most supercilious temper. Our Lord was asked by a student of the Jewish law, Who is my neighbour!' which implied another question,' How is he to be loved? The inquirer was conceited of himself, yet ignorant of the truth, and deficient in his duty. Had the wise instructor of mankind abruptly declared, "Thou neither knowest the former,

nor fulfillest the latter;' probably the quei ist would have reddened with indignation, and departed in a rage. To teach, therefore, and not disgust; to convince the man of his errour, and not exasperate his mind, he frames a reply, as amiable in the manner, as it was well adapted to the purpose.

A certain person going down from Jerusalem to Jericho, fell among thieves. Not content to rob him of his treasure, they strip him of his garments; wound him with great barbarity; and leave him half dead. Soon after this calamitous accident, a traveller happens to come along that very road: and what renders him more likely to afford relief, he is one of the ministers of religion; one who taught others the lovely lessons of humanity and charity; and who was, therefore, under the strongest obligations to exemplify them in his own practice. He just glances an eye upon the deplorable object; sees him stretched on the cold ground, and weltering in his blood; but takes no further notice: nay, to avoid the trouble of an inquiry, he passes by on the other side. Scarcely was he departed, when a Levite approaches.

This man comes nearer, and looks on the miserable spectacle; takes a leisurely and attentive survey of the case : and though every gash in the bleeding flesh cried and pleaded for compassion, this minister of the sanctuary neither speaks a word to comfort, nor moves a hand to help. Last of all comes a Samaritan; one of the abhorred nation, whom the Jews hated with the most implacable malignity. Though the Levite had neglected an expiring brother; though the priest had withheld his pity from one of the Lord's peculiar people; the very moment this