tine, a fot, a miser, ora knave, a traitor to his country, and have no moral character at all. This we fee every day. T. But what is the caufe of fo ftrange a thing, I requested to know? I obferve that thefe men of letters feem to fit down contented in the fecond inclosure, and do not attempt to go on to the third where Wisdom refides; tho' they fee continually before their eyes so many paffing on from the first court, where they had lived for fome time in lewdness and excefs, to the habitation of true learning. O. It is their remaining in this fecond inclofure, that occafions their being inferior in moral things to thofe who have not had a learned education. Proud and felf-fufficient on account of their languages, arts, and feiences, they defpife what Wisdom could teach them, and will not give themselves the trouble of ascending with difficulty to the manfion of true learning. They have no tafte for the leflons of Wisdom; while the bumble mount to her exalted dwelling, thofe fcholars, as you fee, are fatisfied with their peculations and vain conceits. Dull and untractable in the improvement of their hearts, and regardless of that exact rectitude of mind and life, which is only worth a rational's toiling for (as he is an Eleve for eternity), they never think of true wisdom, nor mind her offered light. Their curious ingenious notions, are A remark are what they only have a relish for; the ima ginations of thofe men of letters cannot reach that ineffable peace and contentment, that fatisfaction and pleasure, which flow from a virtuous life and an honeft heart. This is the cafe of our learned heads, unless repentance interferes to make them humble, and fcatters the vain vifions they had from false opinion. This (concluded the venerable teacher) is the explication of this parable or allegory. May you oft revolve upon thefe leffons, and lend your whole attention to the attainment of true wisdom, that you may not embrace her fhadow, the fpeculations and inventions of the learned, but, by this inftruction, acquire the true principles of morality and goodness. (21). ས་ (21) This is not all the table of Cebes. There, follows a difputation in the Socratic method, concerning the claim of wealth, and other externals, to the title of good things: but it is dry, and no part of the picture or mythology. For this reafon I ftop here. As to the picture of Cebes, it is to be fure a fine thing, and greatly to the honour of the Theban philofopher, who was one of the difciples of Socrates; and about twenty at the time of the death of his mafter: Socrates died by the executioner, in the 70th year of his age, before our Lord, 402.Cebes was about eighty, at the birth of Epicurus. But after all that can be faid in praife of this excelon the table leat remain of antiquity, ftill the little fyftem of ethics of Cebes. is but a poor performance, in refpect of any fection of the gospel of Chrift. Cebes fays nothing of the Deity: Nor Nor does he mention the mischiefs of vice, and the benefits of virtue, as a divine conftitution. An Apostle, on the contrary, (to mention only one particular out of a thousand from the chriftian books,) calls to the human race in the following manner:" I beseech you, brethren, by the mercies of Almighty God, the Father of the Universe, who hath graciously admitted you to the faith, and revealed the terms of acceptance; that ye present your bodies now a living facrifice, holy and acceptable to the Deity, which is the reasonable and fpiritual service required of you in the time of the gofpel; and not offer the bodies of beasts any more as the Heathen world were wont to do. And, as perfons now wholly devoted to the Lord of heaven and earth, be not conformed to the fashions and ways of this world; but be ye transformed by the renewing of your mind; that ye may prove what is the good, the acceptable, and perfect will of God. Abhor that which is evil, in all your dealings: Cleave to that which is good: Let love be without diffimulation, and be kindly affectioned one to another; not advancing yourselves, but in honour preferring one another. not flothful in bufinefs, but fervent in fpirit; as ferving the Lord Jehovah in your several ftations. Rejoice in hope of a refreshment to come, in the realms of blifs: Be patient in tribulation, which God will reward, and continue inftant in prayer. Be In fum, let us follow the steps of Christ, and in imitation of his divine humility, his devotion, his love, be for ever meek and forbearing, gentle and charitable, and live in the fpirit of prayer." - What is there in the table of Cebes like this fpiritual and religious virtue, this love to God, this zeal for his bonour and fervice, and an intire dependence upon him in all conditions of life? The virtues of the heroes of antiquity are noble and excellent qualities; their courage, and juftice, and temperance, and gratitude, and love to their country are fine things: but they feem to have been calculated for the civil life. Those beroes were virtuous without being pious, and appear rather as as felf-fufficient independent beings, than as fervants and votaries of God Almighty. It is thefe Chriftian virtues I have mentioned, that adorn and perfect humen nature. It is these things thatmoftly contribute to the happinefs of the world, and of every man in it. N. B. Mr. Scott, at the end of his Notes on Cebes, has the following remark. If this philofopher had reprefented the effects of virtue and vice as a divine conftitution, he would have ennobled his inftruction, and done greater fervice to the intereft of morality. But thofe important interefts are effectually provided for by revelation. There the precepts of virtue are the laws of God. There we find a clear and compleat fyftem of his will. There our obedience is encouraged by hope in his pardoning mercy and powerful affiftance, by the life, death, and refurrection of his own fon; and by promifes and threatnings which extend the reward of righteousness, and the punishment of wickedness unto a future ftate of exiftence. SECTION SECTION XIII. Look round the habitable world, how few But, when we have our with, we wish undone? The tenth Satire of Juvenal. DRYDEN, Omnibus in terris quæ funt a Gadibus ufque §. I. "H JUVENALIS, Sat. X. (22) tunate AVING married the illuftrious The unfor Julia, as related in my last Sec- death of tion, and by the death of her father foon Julia, after the wedding, acquired a handsome set tlement, (22) Sir Robert Stapylton has done this Satire in the following manner. In all th' earth, from Cales weftward to the streams Mr. |