not teach them, that just conceptions of the Deity are in any degree essential to morals. Yet this now appears to more enlightened reason as an incontrovertible truth: a truth first published from Sinai, and which, from the day of its publication, has stood at the head of the tables of the law. Ought we not to be filled with gratitude towards Him, who, in pity to our weakness, gave such additional instructions concerning his own nature, and gave them in such a way as to render it impossible that the impression could ever be entirely obliterated? We are told, "that all "the people saw and heard the thun"derings and the lightnings, and the "noise of the trumpet, and the moun"tains smoking; and that when the "people saw it, they removed, and "stood afar off. "Moses, Speak

And they said unto thou with us, and

"we will hear; but let not God "speak unto us, lest we die. And "Moses said unto the people, Fear "not; for God is come to prove you, " and that his fear may be before your "faces, that ye sin not. Then Moses

drew near unto the thick darkness "where God was. And the Lord "said unto Moses, Thus shalt thou

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say unto the children of Israel: Ye "have seen that I have talked with 66 you from heaven. Ye shall not "make with me gods of silver, neither "shall ye make to yourselves gods of gold."

of

The remainder of the laws which were instituted at this memorable epoch were delivered through the agency Moses. They They are of two distinct species. The first relates to the administration of justice; and contains rules and precepts, some of which, like the commandments, are of uni

versal application; others adapted to the peculiar situation of the Jewish nation, and calculated for a people in that particular stage of civilization at which they were then arrived. The laws of the other class are avowedly instituted for a special purpose, and for a limited period. They form, as it were, a wall of separation betwixt the Israelites and the other nations of the earth. They chiefly consist of rites, and ceremonies, and observances, which were all doubtless of high importance, and of real though mysterious signification, but which we can now but very imperfectly comprehend. Nor is it necessary for us to seek for more than a general view of the intention of Providence in these ordinances; and that is so obvious as not to require either study or research.

By laws and usages so peculiar, they

were distinguished and separated from other nations. By all the ceremonies and rites of worship, they were reminded of the awful sanctity of Him who is the sole object of all religious praise and veneration. By some of these ceremonies they were reminded of what he had done, in times past, for them and for their ancestors, and of the deliverance he had wrought for them according to his word by others they were taught to look forward in hope to the completion of the promise of a fu ture blessing, which was to be the seal of the covenant; to which all the sacrifices of the law referred, and in which all its ceremonies were to terminate.

Concerning the precise nature of this blessing, they were not yet in a condition to be fully instructed. It was sufficient for them to be told by

the

the heaven-inspired lawgiver, that this institution of rites and ceremonies was only intended as an introduction to a purer and more perfect system, in which they were to be instructed by a divine personage sent from God. That if they in the mean time performed the engagements they had come under to God, and strictly observed all the forms and ceremonies of the law, and acted up to all its moral precepts, the Divine favour would be manifested to them in a special and extraordinary manner; and that they should be blessed, nationally and individually, with an uncommon share of temporal felicity.

The promise made to Abraham of the district then known by the name of Canaan, and which was afterwards called Judea, was not only ratified, but a near period fixed for its accomplishment. To these specific promises,

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