which is to us merely matter of speculative inquiry, is not however silent but occasionally speaks of such superior beings, employed in ministering between God and his creatures upon earth*. And through

their means doubtless we are to understand those communications to have been made, which the early chapters of Genesis are employed in representing.

The events there recorded, partly thus revealed, as we must necessarily allow, to Adam, and partly remembered, would be communicated by him to his children, and probably rehearsed and commemorated on certain days, set apart for sacred purposes+. They would be preserved by traditional, if not by written history, beyond

* Nehemiah, ix. 6; Luke, ii. 15, xv. 10, &c. &c.; and particularly, as connected with this their supposed office, Heb. i. 14; Matt. xviii. 10; Acts, xii.; Eccl. v. 6; Tobit, xii. 12.

That the observation of the Sabbath formed part of the patriarchal religion, seems probable from the past tense used in the fourth commandment, The Lord blessed the seventh day, and set it apart, or hallowed it; and from the double portion of manna provided on the sixth day, previous to the giving of the law. Exod. xvi. See Horsley, Serm. xxii.

the deluge; and at that time the length of human life rendered tradition both easy and secure. Noah had lived some hundreds of years with thousands of persons who had conversed with Adam. Abraham lived with Shem, the son of Noah. ," So that from Adam unto Abraham, is, comparatively speaking, no greater length even for tradition, than from our father's grandfather to ourselves *." Joseph, the greatgrandson of Abraham, lived to see his children and his children's children. Besides, it is extremely probable that a surer mode of conveying information than even such simple tradition was not unknown to the antediluvian patriarchs. What we learn of those times from the only history that exists of them, by no means leads us to suppose that mankind were ignorant of letters, or in any respect rude and un

* Bishop Wilson from Isidore. See Shuckford's Connexion. Allix on Genesis, chap. xvii. "From Adam to Noah there is but one man, viz. Methuselah, who joined hands with both. From Noah to Abraham, but one, viz. Shem, who saw them both for a considerable time. From Abraham to Joseph, but one, viz. Isaac, Joseph's grandfather. From Joseph to Moses, but one, Amron, who might have seen Joseph long. These characters of time Moses has carefully observed."

civilized. However this may be, the most important of those ancient records, in whatever way preserved, would naturally be selected by Moses for the information of future ages; so that, after the original revelation declaring the creation of the world, there would appear no necessity for interposing farther any extraordinary degree of immediate inspiration.

It seems, therefore, that there is nothing either impossible, or improbable, in the idea that the history of Moses was founded upon original revelation. To preserve among the Hebrews a knowledge of the principal event there recorded, viz. the creation of the world, the Mosaic law, and the civil government of that people, are declared to have been expressly instituted by the command of God himself. I shall endeavour to show particularly that this was no vain pretension; and confine my proofs to the internal evidence arising out of the nature of the law, and the character it impressed upon the people who lived under that peculiar administration.

SECT. II.

The Object of the Hebrew Polity was to maintain the Worship of a Creator.

*THE Hebrew nation, when viewed in contrast with the rest of the ancient world, presents a spectacle not less remarkable for the pure simplicity of its theology, than for the singularity of its political constitution. The familiarity with their history, which we acquire in early infancy, weakens the force of the impression which the annals and civil government of the Hebrews must infallibly excite in a philosophical mind, if the account of them were conveyed to us at a period of maturer judgment, and viewed in sober comparison with the other records of antiquity. From the midst of darkness, error, and dispute; from a scene of licentious worship and degrading superstitions, we turn to an unhesitating faith, and a sublime devotion:

* It is proper to mention, that a few sentences from this, and a succeeding section, were inserted in an article in the Quarterly Review, vol. ix.

all around is a desert, a wilderness and gloom; from the centre of which, the Hebrew polity rises before us, set up like a pillar to record the creation of the world, and the God who demands the homage of his creatures.

This, in fact, was the declared intention of that polity. It is founded expressly on the principle, that, in the beginning of the system to which the human race belongs, the world was created by one independent Being; who had selected the Hebrews to commemorate the original of the universe, and to perpetuate the important truth, that its Author, seen only by his works, is to be worshipped without material or visible representation, as the Creator and Governor of the world.

To prove that the main object of the consecration of the Hebrews, was to perpetuate the records of the creation*, we

* I am not unmindful of the ulterior purpose accomplished by the separation of the Hebrews, as preparing the way for the coming of the Messiah: neither of the additional confirmation which this law derives from the fact of its being a preparatory dispensation. But