rational piety alone, is the only source of present consolation, the firmest foundation of future hopes; and that it affords the strongest and most animating motives to practise every virtue, in every state and relation of life. The statements formerly made, and to which we refer our readers,* clearly evince, that to forsake the worship of the living and true God, is to forsake personal and social happiness. There can be no motive for a steady trust in beings as capricious as the worst of men; or to have a full confidence in those whose wisdom is doubtful; or to love those in whom malignity and revenge are the prominent characters. Nor can the uniformity of virtuous practice exist, where the beings worshipped are not only indifferent concerning a virtuous character, but enjoin rituals destructive of every virtuous principle and affection.

Thus, if it be a truth that the supreme Being loves mankind, that he wills their happiness, and has communicated to them the power of becoming happy, by cultivating right principles and cherishing right affections, he must determine to sweep away all those obstacles, which, as long

* See vol. ii. p. 349, On Religion as a source of well-being; and vol. iii. p. 204, On the Religious Principles most conducive to the uniform practice of virtue.

as they exist, act as insuperable impediments to the accomplishment of his benignant purposes. If knowledge be preferable to ignorance; if walking according to the laws of nature be superior to erring in the dark; if virtue be preferable to vice; if love towards the most perfect of beings, and a confidence in the wisdom and benignity of his government, be more couducive to felicity, than the predominance of servile apprehensions from unworthy and malignant characters, he who loves the happiness of man, testifies his benignity by opposing these impertinent and pernicious idols of deluded minds, in a manner most correspondent with the constitution of human nature.

It is however obvious, that this important end could only be obtained by the destruction of those, whose depraved habits were beyond the power of reformation; and by employing every proper means to prevent the chosen Nation from being totally corrupted, by the depraved example of those that survived. In addition to the precautionary measures stated above, they were commanded, not merely to abstain from imitation, but to destroy idolatry in all its forms, and with all its appurtenances; to drive the inhabitants out of the land; or put them to the sword; to break in pieces their images, over

turn their altars, cut down their groves, that not a vestige might remain. This command was absolute and peremptory; their prosperity or adversity as a people was always represented as being dependent upon the observance, or non-observance of it. "When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath east out many nations before thee, and when the Lord shall deliver them before thee, thou shalt smite them, and utterly destroy them, neither shalt thou make marriages with them; for they will turn aside thy son from following me, that they may serve other gods."* "Ye shall destroy all the places wherein the nations which ye shall possess serve their gods, upon the high mountains, and upon the hills, and under every green tree; and ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and de-i stroy the names of them out of their place." It was also enjoined upon the Israelites to punish with death, without favour or partiality, any of their own people, who being seduced themselves, attempted to seduce others." If there arise among you a prophet, or dreamer of dreams, that prophet, or that dreamer of dreams, shall be put

* Deut. ch. xi. † Deut. ch. vii.

to death, because he has spoken to turn you from the Lord your God." &c. If thy brother, the son of thy mother, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying let us go and serve other gods, thou shalt not conşent unto him, nor hearken to him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him, but thou shalt surely kill him." These commands were frequently repeated. Partial indulgences and forbearances were resented as offences of the greatest magnitude; as acts of treason and rebellion; and the subsequent events of the Jewish history evince that they did not rebel with impunity.

The author of life, bestows existence in whatever state he pleases, and hath a right to call out of existence whom he wills, and when he wills; but he permitted these idolatrous nations to exist until they became ripe for destruction, by being incorrigible in themselves, and dangerous neighbours to the Israelites. He therefore enjoined their extirpation, predicting the fatal consequences that would ensue from a neglect. or a partial execution of the command. Their

* Deut. ch. xiii.

total extirpation, would have been no other than the summary execution of a sentence upon delinquents, who were guilty of crimes, which évery well-ordered state would have punished in a similar manner. When depraved lusts and cruel murders are enjoined as offices of religion, they are not only rendered permanently pernicious, by the supposed obligations of religion, but those who commit them have forfeited their title to life, according to the law of nature, and in the opinion of those who have not been infatuated by their delusive principles. The tribes of priests, magicians, soothsayers &c. &c. being prime agents and encouragers of these wicked practices, deserved the severest punishment. They were also egregious impostors. As their religions did not enjoin morality, they practised deceit without remorse. For although they might believe in the existence of the gods whom they served, they did not scruple to announce the wicked purposes and suggestions of their own minds, as the commands of these idols, or to interpret ominous appearances as their own interests might dictate. Profane writers assure us that the priests frequently exercised their power of deception. It was not unusual for sovereigns to obtain favourable predictions by bribes, when in a state of warfare, that the courage