no consequence in this inquiry, and is with me another question
from that of its inferiority to that of the New Testament. I do by no
means assert the former; but have no hesitation to give my opinion,
after a pretty thorough examination of the subject, that the
reflections of Paul, and those usually thrown out against the
Mosaic Code by Theologians, when comparing it with that of the
New Testament, in order to deprecate the former, appear to me
extremely partial and unjust; and so far from true, that I think, that
the ancient law has the advantage over the precepts of the New
Testament, in being, at least, practicable and consistent.*

Another unfounded reproach which Theologians, in order to
magnify the importance of the New Testament, cast upon the Old,
is this: They say, that the Old Testament represents God only as
the tutelary Deity of the Israelites, and as not so much concerned
for the rest of mankind. To show that this is a very mistaken
notion, and to manifest that the Eternal of the Old Testament is
represented therein, not as the God of the Jews only, but also of the
Gentiles, I refer to these words:--"The Lord thy God is God of
gods, and Lord of lords, a great God, a mighty and a terrible; who
regardeth not persons, nor taketh reward. He doth execute the
judgment of the fatherless, and widow, and loveth the stranger, in
giving him food and raiment. Love ye, therefore, the stranger.
Thou shalt neither vex a stranger, nor oppress him, for ye know the
heart of a stranger, seeing ye were strangers in the land of Egypt.
Hear the causes between your brethren, and judge righteously
between a man and his brother, and the stranger that is with him.
One law shall be to him that is home born, and to the stranger that
sojourneth among you. The stranger that dwelleth with you shall
be as one born among you, and thou shalt love him as thyself. I am
the Lord your God."

Indeed, so little truth is there in the notion, that the law and
religion of the Old Testament were established with the intention
of confining them to one people, exclusive of all others, that the
Old Testament certainly represents them in such manner, as
shows, that they were intended to be as unconfined as the
Christian, or Mahometan; its religion, in fact, admitted every one
who would receive it. And what is more, it can be proved that the
Old Testament dispensation claims, as appears from itself, to have
been given for the common advantage of all m