and make the soul wise unto salvation. The Bible is not only the brightest ornament, but the most invaluable depositum. On a right, a practical knowledge of these lively oracles, depend the present comfort and the endless felicity of mankind. Whatever, therefore, in study or conversation, has no connexion with their divine contents, may be reckoned among the toys of literature, or the ciphers of discourse. Ther. Here again the book of Scripture is somewhat like the magazine of nature. What can we desire for our accommodation and delight, which this storehouse of conveniences does not afford? What can we wish for our edification and improvement, which that fund of knowledge docs not supply? Of these we may truly affirm, each in its respective kind is "profitable unto all things." 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 among 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 original 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 kingdoms of Canaan? Where shall we meet with instances of martial bravery equal to the prodigious exploits of the Judges; or the adventurous deeds of Jesse's valiant son, and his matchless band of worthies? 2 Sam. xxiii. 8, &c. 1 Chron. xi. 10, &c. 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. In short, when we enter the field of Scripture, we tread-on enchanted, shall I say? rather, on consecrated ground; where astonishment and awe are awakened at every turn; where is all, more than all, the marvellous of romance, connected with all the precision and sanctity of truth. 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 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, each containing, in a very small compass, a value almost immense, all heaped up (as an ingenious critic speaks) with a confused magnificence, above the little niceties of order. If we look for the strength of reasoning, and the warmth of exhortation ; the insinuating arts of genteel address, or the manly boldness of impartial reproof; all the thunder of the orator, without any of his ostentation; all the politeness of the courtier, without any of his flattery-let us have recourse to the Acts of the Apostles, and to the Epistles of St. Paul*. These are a specimen, or rather these are the standard, of them all. I do not wonder, therefore, that a taste so refined, and a judgment so correct as Milton's, should discern higher attractives in the volume of inspiration, than in the most celebrated authors of Greece and Rome. "Yet not the more Cease I to wander where the muses haunt, The Asp. Another recommendation of the Scriptures is, that they afford the most awful and most amiable manifestations of the Godhead. His glory shines, and his goodness smiles, in those divine pages, with unparalleled lustre. Here we have a satisfactory explanation of our own state. 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 merits of the bleeding Jesus 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 delineated in all its branches, is placed upon its proper basis, and raised to its highest elevation. The Spirit of God 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, by these blessed 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 "God has set forth a propitiation," Rom. iii. 25.: "He does forgive our iniquities," Psal. ciii. 3.: "He will remember our sins no more," Heb. viii. 12. assurance: 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 cannon; or as the gentle vibrations of a lady's fan to make a wind-bound navy sail. The Bible recommends no such incompetent succours. "My grace," says its almighty Author, "is sufficient for thee," 2 Cor. xii. 9. "Sin shall not have dominion Another very remarkable instance of propriety in St. Paul's writings is, that though diffuse in the doctrinal, they are concise in the preceptive parts. On the former, it was absolutely necessary to enlarge: on the latter, it is always judicious to be short. The celebrated rule of Horace, "Quicquid præcipies, esto brevis," was never more exactly observed, nor more finely exemplified, than by our Apostolic author. over you," Rom. vi. 14. The great Jehovah, in whom is everlasting strength, "he worketh in us both to will, and to do, of his good pleasure," Phil. ii. 13. 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; 2 Cor. iv. 17. Should we, under the summons of death, have recourse to the most celebrated comforters of 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 positively to determine whether the soul survived; and never so much as dreamed of the resurrection of the body. Whereas, the book of God strips the monster of his horrors, or turns him into a messenger of peace; gives him an angel's face, and a deliverer's hand; ascertaining to the souls of the righteous an immediate translation into the regions of bliss, and ensuring to their bodies a most advantageous revival at the restoration of all things. Inestimable book! It heals the maladies of life, and subdues the fear of death. It strikes a lightsome vista through the gloom of the grave, and opens a charming, a glorious prospect of immortality in the heavens. These, with many other excellencies peculiar to the Scriptures, one would imagine more than sufficient to engage every sensible heart in their favour, and introduce them with the highest esteem into every improved conversation. They had such an effect upon the finest genius, and most accomplished person, that former or latter ages can boast; insomuch that he made, while living, this public declaration, and left it when he died upon everlasting record: "How sweet are thy words unto my taste! yea, sweeter than honey unto my mouth;" Psal. cxix. 103. "O how love I thy law! it is my meditation all the day;" Psal. cxix. 97. "Mine eyes prevent the night-watches, that I may be occupied in thy precepts; and I will speak of thy testimonies even before kings;" Psal. cxix. 46. If David tasted so much sweetness in a small, and that the least valuable part of the divine word; how much richer is the feast to us, since the Gospel is added to the Law, and the canon of Scripture completed! since (to borrow the words of a prophet) the Lord God" has sealed up the sum;" has put the last hand to his work; and rendered it "full of wisdom, and perfect in beauty," Ezek. xxviii. 12. Ther. Another very distinguishing peculiarity of the sacred writings just occurs to my mind. 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; yet it is as much superior to plain unornamented precept, as the enlivened scenes of well-wrought tragedy are more impressive and affecting than a simple na ration of the plot. 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, "You neither know the former, nor fulfil the latter," probably the querist would have reddened with indignation, and departed in a rage. Therefore to teach, and not disgust—to convince the man of his error, and not exasperate his mind-the blessed Jesus frames a reply, as amiable in the manner as it was pertinent to the purpose. A certain person going down from Jerusalem to Jericho, fell among thieves, Luke x. 30. 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 administer relief, he is one of the sacred order; one who taught others the lovely lessons of humanity and charity, and 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, passes by on the other side. Scarce 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 comes a Samaritan †, one of the abhorred nation, whom the Jew 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 the Samaritan sees the unhappy sufferer, he melts into commiseration. He forgets the imbittered foe, and considers only the distressed fellow-creature. He springs from his horse, and resolves to intermit his journey. The oil and wine, intended for his own refreshment, he freely converts into healing unguents. He binds up the wounds; sets the disabled stranger upon his own beast; and, with all the assiduity of a servant, with all the tenderness of a brother, conducts him to an inn. There he deposits money for his present use; charges the host to omit nothing that might conduce to the recovery or comfort of his guest; and promises to defray the whole expense of his lodging, his maintenance, and his cure. What a lively picture this of the most disinterested and active benevolence! A benevolence which excludes no persons, not even strangers or enemies, from its tender regards; which disdains no condescension, grudges no cost, in its labours of love. Could any method of conviction have been more forcible, and at the same time more pleasing, than the interrogatory proposed by our Lord, and deduced from the story? "Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?" Or can there be an advice more suitable to the occasion, more important in its nature, or expressed with a more sententious energy, than “Go thou, and This seems to be the import of eλewv kaι lowv, Luke x. 32. This diversifies the idea, and heightens the description, of Jewish inhumanity. + If this was a parable, we cannot but admire the accuracy of our Lord, both in laying the scene, and selecting the circumstances. do likewise?" In this case, the learner instructs, the delinquent condemns, himself. Bigotry bears away its prejudice; and pride (when the moral so sweetly, so imperceptibly insinuates), even pride itself lends a willing ear to admonition. Asp. It has been very justly remarked, That this eloquence of similitudes is equally affecting to the wise, and intelligible to the ignorant. It shows, rather than relates, the point to be illustrated. It has been admired by the best judges in all ages; but never was carried to its highest perfection, till our Lord spoke the parable of the prodigal (Luke xv. 11, &c.); which has a beauty that no paraphrase can heighten, a perspicuity that renders all interpretation needless, and a force which every reader not totally insensible must feel. Ther. The condescension and goodness of God are everywhere conspicuous.—In the productions of nature, he conveys to us the most valuable fruits, by the intervention of the loveliest blossoms. Though the present is in itself extremely acceptable, he has given it an additional endearment, by the beauties which array it, or the perfumes which surround it.—In the pages of revelation likewise, he has communicated to us the most glorious truths, adorned with all the graces of composition: such as may polish the man of genius, and improve the man of worth; such as highly delight our imagination, even while they cultivate and refine our morals. So that they really are, as one of their divine authors very elegantly speaks, "like apples of gold in pictures of silver *." Asp. Who then would not gladly receive that gracious exhortation "Let the word of Christ dwell in you richly?" Col. iii. 16. Who would not willingly obey that benign command, "Thou shalt talk of it when thou sittest in thine house, and when thou walkest by the way; when thou liest down, and when thou risest up?" Deut. vi. 7. When I consider the language of the Scriptures, and sometimes experience their energy on my soul, I am inclined to say, "Other writings, though polished with the nicest touches of art, only tinkle on the ear, or affect us like the shepherd's reed. But these, even amidst all their noble negligence, strike, alarm, transport us, somewhat like the voice of thunder, or the archangel's trumpet." When I consider the contents of the Scriptures, and believe myself interested in the promises they make, and the privileges they confer, I am induced to cry out, "What are all the other books in the world, compared with these invaluable volumes? No more than an entertaining novel, or a few prudential rules for domestic economy, compared with a parent's will, a royal charter, or an imperial grant of titles and manors." All these circumstances remind me of an encomium most deservedly given to the Bible; which, though quite artless, is, I think, abundantly more expressive than the most elaborate efforts of rhetoric. It came from the lips of a martyr; who, being condemned to die for his inviolable adherence to the doctrines of Scripture, when he arrived at the stake, and had composed him* Prov. xxv. 11.-Theron follows the received translation. I should prefer the exposition of Glassius, who supposes nawn to signify "Retiacula argentea, in quibus oculi sunt minutissimi, penetrabiles tamen visu." According to this interpretation, the passage will present us with apples of gold in net-work, or lattice-work, of silver; where the fine fruit receives a new charm, by showing itself through the elegant apertures of the silver. |