pressions from surrounding objects; being furnished with numerous passions and propensities, which were always operating, favourably or unfavourably, in his pursuits of Good; being endowed with rational faculties, by which he is enabled to profit by his own observation and experience, and by the experience and observation of others, and also to bring every principle, deserving to be received or rejected, to the test of reason; being honoured with the noble, but dangerous power of free agency, by which he chooses and determines for himself, forms his own character, and greatly influences his own destiny:―man, thus circumstanced, is ordained to be governed by very different laws than those which belong to physical impulse, or to the instincts of the brute creation. The supreme governor demands from him, in every stage of his progress in the pursuit of well being, the union of right affections and dispositions, with the unsophisticated dictates of his reason. It remains for us to shew, that the Jewish and Christian revelations are founded upon the above principles that the grand design of the former, was to promulgate those truths, concerning the being and attributes of God, which approve themselves to our reason, and are essential to our wel fare; to inculcate those moral duties on which personal and social happiness so much depend; and also to preserve just sentiments of the Supreme Ruler, and the knowledge of religious and moral duties entire and uncorrupted, amidst the dark ignorance, and horrid depravities, which were prevalent in the world, and which must have been both universal and irremediable, without the divine interposition.-We shall also evince that the object of Christianity is to complete the plan of infinite benevolence, by universally diffusing these pure principles of religion and virtue; by proposing the most encouraging motives to the practice of them; and by insuring final happiness to the righteous, that is, to such as shall be qualified to enjoy it. We will presume that our readers believe in both Dispensations, as being of divine origin; nor would it be relevant to our design, were we to adduce any other evidences of this truth than such as are internal, and such as may present themselves from the obvious correspondence of the doctrines they teach, with the most rational conceptions of the Deity, and the moral state of the human race. We shall devote this Theological Disquisition, to an enquiry into the Characteristic Peculiarities of the Jewish Dispensation, respecting Religion and Morals. They who believe that the history of the Jewish nation, as recorded in the writings of the Old Testament, was written under the directing influence of the Deity, will not be surprised that it should deviate, in many respects, from the modes of composition observed by uninspired writers. The historical parts consist of a plain, unadorned narrative of facts, which are of a peculiar nature. The narrative is given without any attention to the beauties or elegance of style, which distinguish the works of men of genius and taste; but with a dignified simplicity, far beyond their imitation. The sacred writers indulge in no speculations; affect not a sentimental language; seek not to display their sagacity; form no conjectures; draw no inferences. They mention facts as they were, or as they appeared to be, in the eyes of the spectators, without comments or expletives. They record the good actions of the Upright, with appro G bation, void of panegyric; and their crimes with fidelity, without palliatives or censure. They publish the important truths of religion, with an elevation suited to the sublimity of the subject, and with an interest which affects the heart. They instruct in all the moral duties, with simplicity and perspicuity; they promise rewards and denounce punishments, with a solemnity correspondent to the authority under which they act. This plan was adopted by the author of the Pentateuch, and was strictly followed by every succeeding writer. The sacred history commences with a slight sketch of man, from his creation; and also of his subsequent state, in the early periods of human existence, as introductory to its grand object; which is, to present the world with a theological and moral history of a select people, for a series of many hundred years. It gives us a minute detail of the Divine conduct towards this people, respecting religion and morals; respecting the means pursued to promote a spirit of obedience; to correct their perverseness; to inspire a confidence in the divine administration; to extricate them from dangers and difficulties; and to lead them through a long train of extraordinary and important events, which - occurred from the days of Abraham, to the final establishment of his posterity, in the land of Canaan. It farther informs us that, in consequence of this divine or theocratic government, the Jewish people-and the Jewish people ALONE, were in a great measure preserved from the religious ignorance, idolatries, and gross immoralities, in which every other nation was deeply involved; that by these means the worship of idols was gradually abolished; a knowledge of the true God was widely diffused; and a path was prepared for the advent of the Son of God, to complete the plan of the Deity, in promoting the happiness of man. The peculiarities of this dispensation, which respect our subject, are the following: I. The Jewish religion promulgates those doctrines relative to the Being and Attributes of God, which are so consonant with our reason; and it enjoins the practice of all those moral duties, which are essential to human well-being. II. The Jewish history informs us of the manner pursued by divine Providence, to preserve the doctrines of Religion and Morality from the corruptions of surrounding nations. III. The same history informs us, that the selection of the Jewish nation, for this purpose, |