braced by every one who believes in the being of a God. They imply that the Deity superintends human affairs according to general laws; that he knows in what manner, and to what an extent, these laws will operate in the production of Good; in what manner, and to what extent, this production of Good will be delayed by the capricious free agency of ignorant and perverse mortals. They maintain that the power of God is able to make such changes in his mode of government, as the aberrations of his creatures may have rendered necessary for the accomplishment of his designs; that it is perfectly consistent with infinite wisdom to exercise this power upon great emergencies; and that his benevolence always disposes him to exercise the attributes of wisdom and power, in the production of Good.

It must further be admitted, that these occasional interpositions may take place in a manner best adapted to the nature of the occasion: that, in some cases, the divine Being may openly display the greatness of his power, either to strike terror or to implant conviction; and in others, this power may be so imperceptibly exerted, that no mortal shall be able to distinguish his extraordinary operations from the usual tenor of his

conduct. With what facility may a train of important events be produced by Almighty power, through the suggestion of a single thought to the human mind, or by a single fiat of his will!

As the Deity cannot contradict himself; as we expect from the divine power and wisdom an uniformity of design, in the midst of the many diversities which may be required for its completion, we may safely assert, that whatever he has revealed, in a supernatural manner, must be correspondent to his nature, character, and beneficent motives of conduct; as well as to the nature and immediate state of man, to whom the revelation is made. If a knowledge of the existence of the one living and true God, be essential to the acceptable worship of him, or to an uniformity in our services; if a deep sense of the greatness of the divine being, and the excellence of his moral character, be important to mankind, necessary to the cultivation of right principles, and right affections towards him, we may justly expect that correspondent signatures will be strongly marked upon every immediate revelation from heaven. If the practice of virtue be essential to the production of personal and social wellbeing, the God who desires human felicity will

enjoin the practice of every virtue;—and as we feel that human volition is finally determined by motives, we have reason to expect that such inducements to right conduct will be placed before us, as shall be vastly superior in themselves to all the allurements to vice; such as shall be calculated to operate with due force upon sober and reflecting minds, and induce them to yield obedience to the duties enjoined.

To the Jewish and Christian Dispensations alone can these characteristics be ascribed. They alone entertain such conceptions of the divine being, perfections, and conduct, as recommend themselves to the truest principles of reason; such injunctions as uniformly inculcate the duties of morality; and such motives as recommend themselves to the best interests, and most exalted views of responsible beings. These dispensations, therefore, demand our peculiar attention. The important truths they reveal, are not only consonant with those conceptions of a Deity, which we have proved to be most conductive to human happiness, and the most encouraging excitements to the uniform practice of virtue, but they are the sources whence those conceptions are derived. It is indubitable that, previous to these

dispensations, the world was immersed in religious ignorance, and since their promulgation, mankind have made a more rapid progress in religious knowledge, than could have been expected from the slow progress of ratiocination for a long series of ages. If any just inferences may be drawn from the many ages of total ignorance which preceded, to these Dispensations must the change be ascribed.

We shall therefore attempt to investigate the important principles contained in each dispensation, as far as they respect the moral state and nature of man, and as they discover to us the plans of Deity, in promoting the cause of virtue and happiness, through the medium of pure and undefiled religion. This investigation will manifest to us the close connexion that subsists between the different parts of the divine œconomy, and enable us to trace a perfect correspondence between the nature of man, his best affections, most exalted desires and expectations, and the plans of Providence concerning him.

We are now advanced thus far in our investigations respecting conduct :--

The practice of virtue, personal and social, is essential to permanent well being:

Pure and exalted sentiments of a Deity are the best security to the stedfast and uniform practice of every virtue :—

Such sublime and influential sentiments are approved by the truest principles of reason :

Human Beings were liable, and very prone, to deviate from the paths of virtue and morality, in a state of imperfection and ignorance; and it is an undisputed fact, that they have deviated:

The Human race, universally plunged into the depth of ignorance and depravity, could not be expected to reclaim themselves :

Their restoration to knowledge, virtue, and happiness, was an object worthy of the divine interposition :

It appears to be most consonant to the wisdom of God, to respect that constitution of human nature which his wisdom had ordained; employing the instrumentality of natural causes, either physical or moral, to the utmost extent of their beneficial influence, and reserving the extraordinary exertions of his power for extraordinary occasions.

Man being rendered susceptible of strong im