42. Not all the pleasures of the most prosperous sinners, could counterbalance the hundredth part of those sensations described in his penitential psalms—and which must be the portion of every man, who has fallen from a religious state into such crimes, when once he recovers a sense of religion and virtue, and is brought to a real hatred of sin. However, available such repentance may be to the safety and happiness of the soul after death, it is a state of such exquisite suffering here, that one cannot be enough surprised at the folly of those who indulge sin, with the hope of living to make their peace with God by repentance.
43. Happy are they who preserve their innocence unsullied by any great or wilful crimes, and who have only the common failings of humanity to repent of, these are suffiently mortifying to a heart deeply smitten with the love of virtue, and with the desire of perfection.
44. There are many very striking prophecies of the Messiah in these divine songs, particularly in psalm xxii. Such may be found scattered up and down almost throughout the Old Testament. To bear testimony to him, is the great and ultimate end for which the spirit of prophecy was bestowed on the sacred writers;—but, this will appear more plainly to you when you enter on the study of prophecy, which you are now much too young to undertake.
Of the Proverbs, Ecclesiastes, Solomon's Song, the Prophecies, and Apocrypha.
45. The Proverbs and Ecclesiastes are rich stores of wisdom; from which I wish you to adopt such maxims as may be of infinite use, both to your temporal and eternal interest. But, detached sentences are a kind of reading not proper to be continued long at a time; a few of them, well chosen and digested, will do you much more service, than to read half a dozen chapters together: in this respect, they are directly opposite to the historical books, which, if not read in continuation, can hardly be understood, or retained to any purpose.
46. The Song of Solomon is a fine poem—but its mystical reference to religion lies too deep for a common understanding: if you read it, therefore, it will be rather as matter of curiosity than of edification.
47. Next follow the Prophecies; which, though highly deserving the greatest attention and study, I think you had better omit for some years, and then read them with a good Exposition, as they are much too difficult for you to understand without assistance. Dr. Newton on the prophecies, will help you much, whenever you undertake this study; which you should by all means do when your understanding is ripe enough; because one of the main proofs of our religion rests on the testimony of the prophecies; and they are very frequently quoted, and referred to, in the New Testament: besides, the sublimity of the language and sentiments, through all the disadvantages of a antiquity and translation, must, in very many passages, strike every person of taste; and the excellent moral and religious precepts found in them, must be useful to all.
48. Though I have spoken of these books in the order in which they stand, I repeat, that they are not to be read in that order—but that the thread of the history is to be pursued, from Nehemiah to the first book of the Maccabees, in the Apocrypha; taking care to observe the chronology regularly, by referring to the index, which supplies the deficiencies of this history from Josephus's Antiquities of the Jews. The first of Maccabees carries on the story till within 195 years of our Lord's circumcision: the second book is the same narrative, written by a different hand, and does not bring the history so forward as the first; so that it may be entirely omitted, unless you have the curiosity to read some particulars of the heroic constancy of the Jews, under the tortures inflicted by their heathen conquerors, with a few other things not mentioned in the first book.
49. You must then connect the history by the help of the index, which will give you brief heads of the changes that happened in the state of the Jews, from this time till the birth of the Messiah.