communicating it to his posterity, he could have gained it no otherwise than by immediate revelation. In the same manner, and no other, must Moses have been instructed in so circumstantial a detail of facts prior to the existence of the human race; an account too, as strictly philosophical, as it is particular.

Not satisfied with what he has already said on the subject, he adds, "the manner in which the account opens shews it to be traditionary. It begins abruptly. It is no body that speaks.. It is no body that hears. It has neither first, second, nor third person. It has every criterion of being tradition." If three times asserting it to be a tradition, in the compass of twelve lines, will not prove it to be so, I know not what will. But, unfortunately for his purpose, the very circumstances he mentions, are the strongest marks of its authenticity, and excellence. The manner of its beginning is extremely different from the dubious and cautious style of tradition. Moses begins, and goes on, and concludes, in a manner which most clearly indicates that he saw every circumstance and event, in a view that required no hesitation or preface; and so strongly was his mind impressed with the subject, that his language and manner are raised in a just proportion to its dignity and importance. This is a circumstance which in a moment must strikę every person capable of

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perceiving the true sublime; and it has accordingly been noticed by one of the finest critics of antiquity, I mean Longinus. Though an heathen, he was so struck with the third verse of this history, that he gives it a place among examples of sublime ideas. But, with regard to such things, our author usually either "soars too high, or sinks too low." Besides, it is in this abrupt manner, without "first, second, or third person," that the finest historians enter upon their narration. In this manner St. John begins his gospel, and in nearly the same words, as well as spirit; and in the very same manner begin the most celebrated historians of antiquity.

Thus Cæsar, a most accomplished writer, begins his commentaries: "Gallia est omnis divisa in partes tres," &c. "The whole of Gaul is divided into three parts, of which the Belgæ inhabit one, the Aquitani the second, the third they who are called in their own language Celtæ, but in ours Gauls."

Here is no person, supposed to speak, or to hear it is perfectly abrupt, but has always been admired,

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When our author favors the world with an history of the age of reason, I think it is very probable he will begin with the first person, and. intrust his readers with some memorable particulars of himself, before he enters upon other mat

ters of less moment. He seems quite at a loss to know how it came to be called the Mosaic ac count of the creation; but supposes that the Israelites made it; "and as Moses was not an Israelite, he might not choose to contradict the tradition." How the Israelites could make this tradition, is not so easy to be understood. That Moses was as true an Israelite, as any of those he conducted from Egypt, is sufficiently clear from one circumstance, which is, that both his father and mother were Hebrews. How he could have asserted that he was not, may be accounted for on the same principles on which he has asserted an hundred other things in this book, that are neither truth, nor like the truth.

ARTEMAS.

Hemarks on the Age of Reason, No. X.

BEFORE We dismiss the venerable legislator of the Hebrews, we shall take notice of another remark which our author has made on him, expressive of that disingenuity of temper so visible in the whole of his work-" Moses was a foundling." P. 50. He seems to think it something "curious," that he and Jesus Christ were "of very obscurc parentage." But, there is nothing at all curious or singular in this circumstance; because it has attended a great number of the greatest and best

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men that ever lived; and it was agreeable to the usual procedure of providence, which, in appointing men to distinguished stations, makes no account of rank in birth or fortune, which ensures neither virtue nor talents, nor has any intrinsic merit. The circumstances attending the infancy of Moses, and his introduction into the court of Pharaoh, are equally to his honor, and indicative of that special providence which presided over his life, from the first moment to the close of it, and placed him, by a train of the most singular events, in that station which was to render his name dear and venerable to the end of time. He was born, and rescued from perishing by the edict of a cruel king, in a manner perfectly different from those obscure and illegitimate children, who are thrown at their birth upon the compassion of the world, and brand their parentage with infamy. Moses was of the tribe of Levi; and, probably, of a family that might have possessed particular distinction, had the people been in a state of freedom.

Leaving this, I proceed to another subject, which our author has labored with particular care, as of great moment to his design; I mean prophecy. In the introduction to his discussion, he detains us a little while with a display of his scholarship and talents for poetry and criticism, to which it will be but justice to render due honor before we go further.

"To shew that these writings (meaning the prophetical) are composed in poetical numbers, I will take ten syllables as they stand in the book, and make a line of the same number of syllables, (heroic measure) that shall rhyme with the last word; it will then be seen, that the composition of those books is poetical measure."-P. 41.

That a great part of the prophetical books, and many passages in others, were written in poetical measure, is not in the least to be doubted; but that ten syllables, accidentally connected together, in a prose translation, should prove the original to be in poetry, is a medium of proof that I believe never was before thought of by any man. On much better ground it might be proved that the originals are in prose, because the translation is such, except a few accidental examples, such as he has produced.

In the second example, taken from JeremiahO that mine head were waters, and mine eyes," &c. he adds three lines of his own, to help out the prophet, or, as he expresses it, " for the purpose of carrying out the figure, and shewing the intention of the poet." We will put them all together, to shew how effectually the figure of the prophet is carried out by his auxiliary.

"O that mine head were waters, and mine eyes" JEREMIAH. "Where fountains, flowing like the liquid skies;

"Then would I give the mighty flood release, "And weep a deluge for the human race.”

AGE OF REASON.