He, however, who peruses the sacred volume, merely for the purpose of amusing himself with the histories it contains, or of beguiling time, or to tranquillize his conscience by the discharge of a mere external duty, is deficient in the motive with which he performs that duty, and cannot expect to derive from it either advantage, or comfort, amid the trials of life. Neither will it suffice to read the Scriptures, with the mere design of becoming intimately acquainted with sacred truths, unless such reading be accompanied with a desire, that, through them, he may be convinced of his self-love, ambition, or other faults, to which he may be peculiarly exposed; and that by the assistance of divine grace, he may be enabled to eradicate them from his mind.

2. In reading the Scriptures for this purpose, it will be advisable to select some appropriate lessons from its most useful parts; not being particularly solicitous about the exact connexion, or other critical niceties that may occur, (though at other times, as ability and opportunity offer, these are highly proper objects of inquiry,) but simply considering them in a devotional, or practical view.

After ascertaining, therefore, the plain and obvious meaning of the lesson under examination, we should first consider the present state of our minds, and carefully compare it with the passage in question: next, we should inquire into the causes of those faults, which such perusal may have disclosed to us; and should then look around for suitable remedies to correct the faults we have thus discovered.

3. In every practical reading, and application of the Scriptures to ourselves, our attention should be fixed on Jesus Christ, both as a gift to be received by faith, for salvation, and also as an exemplar, to be copied and imitated in our lives.

We are not, however, to imitate him in all things. Some things he did by his divine power, and in those we cannot imitate him: other things he performed by his sovereign authority, in those we must not imitate him: other things also he performed by virtue of his office as a Mediator; and in these, we may not, we cannot follow him. But, in his early piety, his obedience to his reputed earthly parents-his unwearied diligence in doing good, his humility, his unblameable conduct, his self denial, his contentment under low circumstances, his frequency in private prayer, his affectionate thankfulness, his compassion to the wretched, his holy and edifying discourse, his free conversation, his patience, his readiness to forgive injuries, his sorrow for the sins of others, his zeal for the worship of God, his glorifying his heavenly Father, his impartiality in administering reproof, his universal obedience, and his love and practice of holiness-in all these instances, Jesus Christ is the most perfect pattern for our imitation.

4. We should carefully distinguish between what the Scripture itself says, and what is only said in the Scripture, and also, the times, places, and persons, when, where, and by whom any thing is recorded as having been said or done.

In Mal. iii, 14, we meet with the following words: "It is in vain to serve God; and what profit is it that we have kept his ordinance?" And in 1 Cor. xv. 32, we meet with this maxim of profane men-"Let us eat and drink, for to-morrow we die." But, when we read these, and similar passages, we must attend to the characters introduced, and remember that the persons who spoke thus were wicked men. Even those, whose piety is commended in the sacred volume, did not always act in strict conformity to it. Thus, when David vowed that he would utterly destroy Nabal's house, we must conclude that he sinned in making that vow: and the discourses of Job's friends, though in themselves extremely beau.

tiful and instructive, are not, in every respect, to be approved; for we are informed by the sacred historian, that God was wroth with them, because they had not spoken of him the thing that was right. (Job xlii. 7.)

5. As every good example, recorded in the Scriptures, has the force of a rule, so when we read therein of the failings, as well as of the sinful actions of men, we may see what is in our own nature: for there are in us the seeds of the same sin, and similar tendencies to its commission, which would bring forth similar fruits, were it not for the preventing and renewing grace of God. And as many of the persons, whose faults are related in the volume of inspiration, were men of infinitely more elevated piety than ourselves, we should learn from them not only to "be not high-minded, but fear,” (Rom. xi. 20 ;) but further, to avoid being rash in censuring the conduct of others.

The occasions of their declensions are likewise deserving of our attention, as well as the temptations to which they were exposed; and whether they did not neglect to watch over their thoughts, words, and actions, or trust too much to their own strength (as in the case of Peter's denial of Christ;) what were the means that led to their penitence and recovery, and how they demeaned themselves after they had repented. By a due observation, therefore, of their words and actions, and of the temper of their minds, so far as this is manifested by words and actions, we shall be better enabled to judge of our real progress in religious knowledge, than by those characters which are given of holy men, in the Scriptures, without such observation of the tenor of their lives, and the frame of their minds.

6. In reading the promises and threatenings, the exhortations and admonitions, and other parts of Scripture, we should apply them to ourselves, in such a manner as if they had been personally addressed to us.

For instance, are we reading any of the prophetic Sermons? Let us so read and consider them, and, as it were, identify ourselves with the times and persons, when, and to whom such prophetic discourses were delivered, as if they were our fellow-countrymen, fellow-citizens, &c., whom Isaiah, Jeremiah, Ezekiel, and other prophets rebuke, in some chapters, while in others they labour to convince them of their sinful ways, and to convert them, or in the event of their continuing disobedient, denounce the divine judgments against them. So, in all the precepts of Christian virtue, recorded in Matt. v. vi. and vii, we should consider ourselves to be as nearly and particularly concerned, as if we had personally heard them delivered by Jesus Christ on the Mount. Independently, therefore, of the light which will thus be thrown upon the prophetic, or other por tions of Scripture, much practical instruction will be efficiently obtained; for, by this mode of reading the Scriptures, the promises addressed to others, will encourage us; the denunciations against others, will deter us from the commission of sin; the exhortations delivered to others, will ex. cite us to the diligent performance of our duty, and, finally, admonitions to others will make us walk circumspectly.

7. The words of the passage selected for our private reading, after its import has been ascertained, may beneficially be summed up, or comprised in very brief prayers or ejaculations.

The advantage resulting from this simple method has been proved by many, who have recommended it. If we pray over the substance of Scripture, with our Bible before us, it may impress the memory and heart the more deeply. Should any references to the Scriptures be required, in confirmation of this statement, we would briefly notice, that the following passages, among many others that might be cited, will, by addressing

them to God, and, by a slight change also in the person, become admira. ble petitions for divine teaching; viz.: Col. i. 9, 10. Eph. i. 17, 18, 19. 1 Pet. ii. 1, 2. The hundred and nineteenth Psalm contains numerous similar passages.

8. In the practical reading of the Scriptures, all things are not to be applied at once, but gradually and successively; and this application must be made, not so much with the view of supplying us with materials for talking, as with matter for practice.

Finally, this practical reading ana application must be diligently continued through life; and we may, with the assistance of divine grace, reasonably hope for success in it, if to reading we add constant prayer, and meditation on what we have read. With these we are further to conjoin a perpetual comparison of the sacred writings; daily observation of what takes place in ourselves, as well as what we learn from the experience of others; a strict and vigilant self-examination; together with frequent conversation with men of learning and piety, who have made greater progress in saving knowledge; and lastly, the diligent cultivation of internal peace.

Öther observations might be offered; but the preceding hints, if duly considered and acted upon, will make us "neither'barren nor unfruitful in the knowledge of our Lord Jesus Christ." (2 Pet. i. 8.) And if, to some of his readers, the author should appear to have dilated too much on so obvious a topic, its importance must be his apology. Whatever relates to the confirmation of our faith, the improvement of our morals, or the elevation of our affections, ought not to be treated lightly or with indifference.

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PART III. ?

A COMPENDIUM OF BIBLICAL GEOGRAPHY AND ANTIQUITIES.

BOOK I.-1. A SKETCH OF THE GEOGRAPHY OF THE HOLY LAND.

Grotto at Nazareth, said to have been the House of Joseph and Mary.

THIS Country has, in different ages, been called by various NAMES, which have been derived either from its inhabitants, or from the extraordinary circumstances attached to it. Thus in Jer. iv. 20, it is termed generally the land: and hence, both in the Old and New Testament, the original word, which is sometimes rendered earth,

land, or country, is by the context, in many places, determined to mean the promised land of Israel; as in Josh. ii. 3, Matt. v. 5, and Luke iv. 25. But the country occupied by the Hebrews, Israelites, and Jews, is, in the sacred volume, more particularly called

1. The Land of Canaan, from Canaan, the youngest son of Ham, and grandson of Noah, who settled here after the confusion of Babel, and divided the country among his eleven children. (Gen. xi. 15. et seq.)

2. The Land of Promise, (Heb. xi. 9,) from the pro mise made by Jehovah to Abraham, that his posterity should possess it, (Gen. xii. 7, and xiii. 15;) who being termed Hebrews, this region was thence called the Land of the Hebrews. (Gen. xl. 15.)

3. The Land of Israel, from the Israentes, or posterity of Jacob, having settled themselves there. This name is of most frequent occurrence in the Old Testament: it is also to be found in the New Testament, (as in Matt. ii. 20, 21.) Within this extent lay all the provinces or countries visited by Jesus Christ, except Egypt, and consequently almost all the places mentioned, or referred to in the four Gospels. After the separation of the ten tribes, that portion of the land which belonged to the tribes of Judah and Benjamin, who formed a separate kingdom, was distinguished by the appellation of Judæa, or the land of Judah, (Psal. lxxvi. 1;) which name the whole country retained during the existence of the second temple, and under the dominion of the Romans.

4. The Holy Land, which appellation is to this day conferred on it by all Christians, as having been hallowed by the presence, actions, miracles, discourses, and sufferings of Jesus Christ. This name is also to be found in the Old Testament, (Zech. ii. 12,) and in the Apocryphal books of Wisdom (xii. 3,) and 2 Maccabees, (i. 7.) The whole world was divided by the ancient Jews into two general parts, the land of Israel, and the land out of Israel, that is, all the countries inhabited by the nations of the world, or the Gentiles; to this distinction there seems to be an allusion in Matt. vi. 32. All the rest of the world, together with its inhabitants, (Judæa excepted,) was accounted as profane, polluted, and unclean, (see Isa. xxxv. S, lii. 1, with Joel iii. 17, Amos vii. 7, and Acts x. 1;)