captivities of the two portions of the Hebrew race subserved this benignant intention, and operated to scatter the elements of virtue and piety over most parts of the eastern world. In like manner as Christianity was at first diffused by means of persecution, so, probably, had Judaism been diffused, again and again, by the conquest and desolation of its native soil. it is to be noted that those who thus went forth -the compulsory missionaries of pure theology, left the land of their fathers before the age when the proud and churlish temper which afterwards made their name odious in all the world, had sprung up.

42

And

But we have, in a former Section, affirmed, that fanaticism has its rise either in a gloomy conception of the Divine Nature, or in a belief which attributes the immediate and sovereign control of human affairs to malign invisible powers. A main consideration then, when the tendency of the Hebrew Scriptures becomes matter of inquiry, is the representation they

42 A more than curious subject of inquiry presents itself in this direction. A multitude of intimations, scattered over the remains of ancient literature, supports the belief that the Hebrew theology had a very extensive influence throughout the eastern world-an influence reflected faintly upon Greece, in furnishing to mankind the elements of piety. The two books of Josephus against Apion are available as aids in such an inquiry; and we might turn also with great advantage to the early Christian writers, especially those named in a preceding note (p. 365), who supply very many clews for extending it still further. The results of such an investigation would be consolatory on more grounds than one. The beneficence of Heaven is broader than we often suppose.

make (taken in mass) of the character of Jehovah. In addition to what has already been said on this point some special circumstances should be adverted to.

We naturally read the Old Testament in the light of the New. Or, in reading the Old, we carry with us those brighter or more refined elements of Theology to which the Gospel has given prominence; and then we measure the immature, or undeveloped principles of the precursive dispensation by the standard of the later. Yet a different mode of procedure is demanded by historic justice; - for plainly we ought to form our conceptions of the religious system given to the descendants of Abraham, by paying attention to the position in which it stood in relation to the sentiments and practices of the nations around it, during the ages of its destined continuance.-Judaism, such as we find it in the writings of Moses and the Prophets, is not so properly thought of as a beam of light from heaven, shining on a certain spot of earth; as an energy of resistance, or a defensive power, maintaining, from age to age, a difficult position, against mighty assailants on all sides. Before we can fairly say what was Judaism-we must know-to what it was opposed--and what were the errors it kept at bay.

Is it then true that these ancient books present a stern and formidable front? Is the Divine Majesty, as spoken of by the Seers of

Israel, girt about with thick clouds of the sky, and do thunderbolts play around the footstool of his throne? Yes; but what were those idolatrous delusions of which this same awful revelation made itself the antagonist? Nothing less horrible than the murderous superstitions of the Tyrians, Sidonians, Moabites, Ammonians, Egyptians, Philistines, Babylonians. These were the adversaries of Jehovah, and it was therefore that "a fiery tempest went before Him." The terrors that made Sinai tremble were conservative means-were defensive weapons were necessary and benign instruments, employed to expel from the rude minds of an infant nation, the cruel and foul belief and worship of Moloch, of Dagon, of Baal, of Thammuz. The sternness of Jehovah should then be thought of as we regard the compassionate vigour of a Parent, who strives, at all costs, to rescue his children from some cruel and seductive thraldom.

Mere justice, such as the principles of historic inquiry demand, not to speak of religious considerations, requires that we should read the Old Testament under this recollection, and as often as we meet with that which, to our acquired notions, seems rigorous, or vindictive, we are bound to bear in mind the sanguinary temper, and the detestable usages from which this same rigour was to preserve the tribes of Israel. The lapse of four and thirty centuries

permits us now to descry only the dim forms of the idolatry that had gained its acmé of cruelty among the nations of Canaan, and the surrounding countries, when Moses led his people into the Arabian deserts. But the more indus

triously we pursue the faint indications of antiquity, the more clearly do we discern the reason and fitness and necessity of what, in the Jewish history alarms our modern notions of the Divine Nature.

And yet let it be distinctly understood what the real character of that severity was which distinguishes the ancient Jewish theology? Jehovah, was He terrible? Yes, but to whom?To NONE but the corrupt, the unjust, the rapacious, the impure. Toward the faithful and the obedient, toward the penitent and the upright, He was "full of compassion, and gracious, slow to anger, ready to forgive;—a God pardoning iniquity, and passing by the transgression of his heritage." The memory of every one conversant with the Scriptures is fraught with passages of similar import; and it might even be affirmed that, although, in the New Testament, the way of access to the Divine favour is set open in a manner of which the Old Testament knows little, nevertheless, if we are in quest of abstract affirmations of the placability and tenderness of God toward man, or if we want affecting instances of Divine condescension, we shall find such passages in greater

abundance in the Old Testament than in the New. Moreover (and this fact should never be forgotten) a great and leading purpose of the ancient dispensation was to protect the human mind from the slavish terror, so natural to it, of those SUBORDINATE MALIGNANT POWERS, whose tyrannous rage could be propitiated only by horrible rites. In this sense, emphatically, Moses and the Prophets struck at the root of fanaticism, by instating the Holy and Supreme Benevolence in the heart of man, as the ONLY object of dread, and by dislodging from their seats the host of ferocious invisible divinities.

We dare then conclude, upon impartial and attentive consideration of the evidence, first that the religion of the Hebrew Scriptures is not of fanatical tendency; and then that the writers of those books were not men of exaggerated and malign tempers.

In reaching this conclusion we have assumed nothing peculiar in behalf of the Hebrew Scriptures; but have looked at them as we should at any other ancient writings, and have endeavoured to estimate their quality and influence on the ordinary principles of human nature. But the result of such an examination must be-as we undoubtedly believe, to establish the divine original of these books. This point secured, and it is secured too on every separate line of argument that is applicable to the