gard to other countries, there is no requirement, permission, nor example of the Jews making war upon them, for the mere purposes either of religion or of conquest. On the contrary, the whole plan of their government was fitted to check the views of foreign ambition. For it circumscribed them within the limits of a small country. It parcelled them out into several tribes it assigned to each its peculiar and unalienable territory; it obliged them to offer all their sacrifices in that country, and at the tabernacle or temple placed in its capital; it limited the observance of their Sabbatical years and their Jubilees, and all their other peculiar institutions, to the land of Canaan. These fundamental articles restrained them to the quiet enjoyment of their religion and laws within their own boundaries, and were incompatible with the acquisition, the improvement, or the defence of extensive dominions. It is accordingly remarkable, that the national blessings promised to them on their obedience, never include an enlargement of empire, but only an assurance of distinguished prosperity and happiness in their own country, and of victory over all that "should rise up against them," that is, who should disturb or invade them in their rightful possessions. Agreeably, their military code directs them how to conduct such wars, as their own defence made just and indispensable. Let the cause of the war be ever so urgent, and the facility of destroying their enemies ever so great, yet they are required first to proclaim peace to them, that is, to offer them the quiet enjoyment of their country and possessions, on condition of their paying a certain tribute to the Israelites. If a city thus summoned refuse the proposal, they are directed to besiege it; but if it surrenders before it be carried by assault, the lives of its inhab

itants are still to be spared. But if it finally reject all pacific overtures, after being fairly warned of the consequences, should it be taken by force; they are allowed after subduing it by storm, to kill all the males, that is, all who bore arms; but the women and children they are strictly required to spare even amid the fury of an assault. They are also forbidden to destroy the fruit trees of the enemy, because they are man's life; which the Hebrew doctors justly interpret as a prohibition of every needless waste or cruel devastation in the hostile territory. Though one part of these regulations does not fully correspond with the present humane and refined maxims of the most civilized christian nations; yet this mode of conducting war is far more just, more tender and liberal, than was common in those rude and barbarous ages; it greatly exceeds in moderation even the conduct of the Roman armies, under generals famed for their humanity, as Scipio, Germanicus, Titus, &c.

In a word, that you may be forcibly impressed with the excellence of the Hebrew policy, considered as a preservative of rational piety and morals, and consequently of private and national happiness, I will briefly contrast this system with that of the antient heathens; referring you for a more full illustration to a series of discourses delivered at Philadelphia by the candid, industrious, and learned Dr. Priestley; many of whose thoughts I gladly abridge in the following observations.

First, while the most monstrous polytheism pervaded all the nations of antiquity, the first and vital principle both of the Jewish government and religion was the acknowledgment of One Supreme Being. "Thou shalt have no other gods beside me" is the first command delivered from Mount Sinai; and "thou shalt love the

Lord thy God with all thine heart," with an undivided and exclusive homage, is a precept, which animates and dignifies all the Hebrew institutions and writings. In vain do we look for a sentiment so just, so sublime, and beneficent, in the best systems of heathen government or philosophy.

Secondly, while the pagans worshipped their deities under the debasing figures of animals, and even inanimate forms, yea, adored brutes and images themselves; the second commandment of the Mosaic law expressly shuts out this degrading practice; and the whole Jewish constitution holds up an intelligent, immense, and almighty spirit as the sole object of homage; a spirit, who cannot be represented by any visible likeness.

Thirdly, while the gods of the heathen were limited and local deities, and their characters polluted with the grossest vices; Jehovah, theKing and God of the Hebrews, is always described as infinitely wise and powerful, holy and good. Accordingly, while the worship of the former consisted of the most cruel, obscene, and demoralizing ceremonies; that of the latter was strictly pure and decent, and the whole law of the Israelites was fitted to exalt their moral character into a resemblance of the perfect rectitude of Deity." Be ye holy, for I am holy," is the great precept of their divine King.

Fourthly, while the public festivals, consecrated to the heathen gods, were scenes of riot and debauchery; those of the Hebrews were devoted to innocent rejoicing, intermixed with solemn acts of religion; and every thing, which approximated to the horrid customs of the pagan world, was banished with abhorrence from the service of their temple. Their religious rights were as remote from needless severity, as from moral impurity. Their law

enjoined no painful ceremony, except that of circumcision. It required only one fast, viz. that of a single day in a year, while it ordained three annual festivals of considerable length. But the heathens began even their principal festival with the most barbarous rites of mourning, with tearing their hair, shaving their heads, and mangling their flesh. These cruel rites of worship are expressly forbidden to the Israelites." Ye shall not cut yourselves nor make any baldness between your eyes; ye shall not print any marks in your flesh; for ye are a holy people to the Lord."-Every incentive to lewdness, which was openly practised in the pagan worship, was far removed from that of Jehovah. As the heathens were fond of worshipping on the tops of mountains, and in groves, where every kind of abomination was conveniently committed; the Jews on this account were forbidden to plant groves near to the altar of God. While the superstition of the former converted their temples and altars into a sacred asylum for all sorts of criminals; the altars of the latter afforded no refuge to presumptuous offenders; If a man, says the king of Israel, come upon his neighbour, and slay him with guile, thou shalt take him from mine altar, that he may die."

Fifthly, the heathen nations were extremely devoted to divination, witchcraft, and necromancy; insomuch that even the refined Romans held the established auguries in the highest veneration; and many serious christians, as well as infidels, in this enlightened age have great faith in similar superstitions. But every thing of this kind is severely interdicted in the Jewish law. This circumstance, especially considering the times in which this system was framed, strongly evinces the superior, the divine wisdom of its Founder. We may add, the heathens

reserved some part of the first fruits of their harvests for magical purposes. When they had gathered all their fruits, they took a kid, and boiled it in its mother's milk, and with magical rites sprinkled it on their gardens and fields, thinking hereby to render them fruitful. This superstitious practice is forbidden to the Hebrews"thou shalt not seethe a kid in its mother's milk." And when they presented their first fruits, they were directed to recount, with decent and pious gratitude, the goodness of God to them and their fathers.

Sixthly, the antient pagans had many superstitious rules with respect to sacrifices. Thus hogs were sacrificed to Ceres, an owl to Minerva, a hawk to Apollo, a dog to Hecate, an eagle to Jupiter, a horse to the Sun, a cock to Esculapius, a goose to Isis, and a goat to Bacchus. They also reserved some of the flesh of these victims for superstitious uses. But to prevent every such use of sacrifices, the Jews were ordered to keep nothing of theirs till the ensuing morning. They were also strictly forbidden to eat any part of it raw; which was a superstitious and savage custom of the Egyptians and some other nations. In short, the Hebrews alone kept to the rational and useful idea of sacrifices; for they confined them to things most proper for the food of man, in order to express their acknowledgments to God, as the giver of this food, and to sit down as thankful guests at his table.

Finally, if we duly attend to the regulations prescribed for the diet of this people, permitting some kinds of food, and prohibiting others, we shall find them restricted to such provision, as best suited their intended climate and the purposes of health. Whereas the restrictions laid on many of the heathens in this particular sa