upon, that all further observations, from me at least, would be superfluous. But it is my intention to shew, that it not only surpasses all other writings with regard to its morality; but that every other beauty of composition here springs up with unequalled vigour and simplicity. First however let us pause-and ere we enter into any consideration upon such a subject, let us loose the sandals from our feet, lest, like Moses covered and unhallowed, we should defile the sacred ground. I know that there are many, who may perhaps blame me for attempting to soar beyond my proper sphere. But should I be able to induce any one of my Fellowcitizens to give his more serious attention to that "Fountain of all Wisdom," I shall think myself amply justified, and defended from all animadversion.

The first objects that present themselves to our observation, are the five Books of Moses, which comprehend a period of little less than two thousand six hundred years. This history relates the principal events which took place from the Creation of the World, to the death of Moses, fourteen hundred and fifty-one years before the Christian Æra; and gives a clear and copious account of the several laws and institutions, by

which the Israelites were separated from all other nations, and sanctified to the worship of the true God. When we recollect that the Jewish Lawgiver flourished at least two centuries prior to any Heathen historian, we shall no doubt view his work with increased admiration and astonishment. Observed even through the medium of a translation, we cannot avoid being pleased with the clearness and simplicity of his narrative, in which he scarcely yields to Herodotus the father of Grecian History. When describing the Creation of the World, and the fatal transgression of Mankind, he has infused vigour and even sublimity into his expressions. We have a full and distinct delineation of every interesting circumstance, attending the formation and situation of our first Parents. But what form of words could have expressed with more energetic sublimity the amazing power of the Creator, thanlet there be light, and there was light? This transcendant passage bears the genuine stamp of inspiration, and must at once, convince every reader that it is the work of no common mind. It is itself a sufficient proof of the superior excellence of the Holy Scriptures; for even the vigorous and majestic spirit of Homer, is unable to equal these plain and unornamented words, by his most sublime and elaborate descriptions.

With whatever admiration we may view the historical part of the Sacred Scriptures, we shall be more astonished and enraptured by the poetical effusions with which several of the Books are so copiously adorned. These afford the most perfect idea of that animated spirit of genuine Poetry, which unaided by the assistance of metre, and unconfined by the finical regulations of Art, is at once vigorous, natural and luxuriant. In these overwhelming bursts of the imagination, we are never delayed by any secondary considerations, our attention is not called aside to observe the elegance or propriety of the metre; we are borne along with irresistible impetuosity, and sympathize with the writer, in every feeling and expression. The Profane Writers, it is true, are by no means incapable of raising a similar degree of interest; but their most beautiful passages, which bear any resemblance to the Scriptures, almost universally suffer by a comparison. This indeed is the only certain method of deciding the superiority of either party; under this conviction, I shall produce several passages from the most eminent Heathens, which from their wonderful similarity have the appearance rather of downright imitations, than accidental resemblances,

and

Those justly admired lines in the Epitaph of Bion, by Moschus, where the hopelessness and eternity of death is so feelingly and pathetically contrasted with the annual revival of vegetation, shrink before the unrivalled sublimity of JOB. Moschus having remarked that the herbs of the field, though fading in Winter, annually spring up and bloom again,`adds:

Αμμες δ' οἱ μεγάλοι, και καρτεροι, η σοφοι ἄνδρες, Οππότε πρᾶτα θάνωμες, ἀνάκοοι ἐν χθονι κοίλᾳ Ενδομες εν μάλα μακρὸν ατέρμονα νήγρετον ὕπνον. Ver. 103.

But we the great, the valiant, and the wise,
When once we perish, slumber in the grave,
A long, eternal, never-waking sleep!

But Job having expressed a similar idea in the former division of the sentence, exclaims: But man dieth, and wasteth away; yea man giveth up the ghost, and-where is he? These three words afford a more complete idea of the total extinction, and insignificancy of man, than the last line and an half of Moschus. The Heathen says, Man perishes for ever! The inspired Writer, Man dieth, and where is he?-He is swept from the face of the earth, and in the words of the Psalmist; the place thereof knoweth him no more!

In like manner Virgil's description of a horse, is greatly inferior to the sublime and finished picture drawn by the inspired author of Job.

-si qua sonum procul arma dedere,

Stare loco nescit; mieat auribus, et tremit artus,
Collectumque premens volvit sub naribus ignem.
Geor. 3. 83.

Then if the clank of distant arms is heard;
Restless he paws; erects his eager ears,
And quivers every joint, and snorting curbs
The rapid flames which in his nostrils roll.

Hast thou given the horse strength? Hast thou clothed his neck with thunder? Canst thou make him afraid as a grasshopper? The glory of his nostrils is terrible. He paweth in the valley; he rejoiceth in his strength, he goeth on to meet the armed men. He mocketh at fear, and is not affrighted; neither turneth he back from the sword. He swalloweth the ground with fierceness and rage; neither believeth he that it is the sound of the trumpet, &c.Chap. 39.

The Prophets also have interspersed their writings with imagery of equal magnificence. To them indeed many advantages arise from the subject of their compositions, and their divine