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can be proud sophistry and ignorant scorn, the very treachery of the intellect towards man. Far away in the dimness of Israel's early days we see the beginnings of a pious inhumanity, that may well make us stay to fear lest the like should be growing among ourselves. It is not what men claim, much less what they seize and hold, that does them honour. Here and there a march may be stolen on rivals by those who firmly believe they are serving God. But the rights of a man, a tribe, a church lie side by side with duties; and neglect of duty destroys the claim to what otherwise would be a right. Let there be no mistake: power and gain are not allowed in the providence of God to anyone that he may grasp them in despite of justice or charity.

      One thought may link the various episodes we have considered. It is that of the end for which individuality exists. The home has its development of personality—for service. The peace and joy of religion nourish the soul—for service. Life may be conquered in various regions, and a man grow fit for ever greater victories, ever nobler service. But with the end the means and spirit of each effort are so interwoven that alike in home, and church, and society the human soul must move in uttermost faithfulness and simplicity or fail from the Divine victory that wins the prize.

III.

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AT BOCHIM; THE FIRST PROPHET VOICE.

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      Judges ii. 1-5.

      From the time of Abraham on to the settlement in Canaan the Israelites had kept the faith of the one God. They had their origin as a people in a decisive revolt against polytheism. Of the great Semite forefather of the Jewish people, it has been finely said, "He bore upon his forehead the seal of the Absolute God, upon which was written, This race will rid the earth of superstition." The character and structure of the Hebrew tongue resisted idolatry. It was not an imaginative language; it had no mythological colour. We who have inherited an ancient culture of quite another kind do not think it strange to read or sing:

      "Hail, smiling morn, that tip'st the hills with gold,

       Whose rosy fingers ope the gates of day,

       Who the gay face of nature dost unfold,

       At whose bright presence darkness flies away."

      These lines, however, are full of latent mythology. The "smiling morn" is Aurora, the darkness that flies away before the dawn is the Erebus of the Greeks. Nothing of this sort was possible in Hebrew literature. In it all change, all life, every natural incident are ascribed to the will and power of one Supreme Being. "Jehovah thundered in the heavens and the Highest gave His voice, hailstones and coals of fire." "By the breath of God ice is given, and the breadth of the waters is straitened." "Behold, He spreadeth His light around Him; ... He covereth His hands with the lightning." "Thou makest darkness and it is night." Always in forms like these Hebrew poetry sets forth the control of nature by its invisible King. The pious word of Fénelon, "What do I see in nature? God; God everywhere; God alone," had its germ, its very substance, in the faith and language of patriarchal times.

      There are some who allege that this simple faith in one God, sole Origin and Ruler of nature and life, impoverished the thought and speech of the Hebrews. It was in reality the spring and safeguard of their spiritual destiny. Their very language was a sacred inheritance and preparation. From age to age it served a Divine purpose in maintaining the idea of the unity of God; and the power of that idea never failed their prophets nor passed from the soul of the race. The whole of Israel's literature sets forth the universal sway and eternal righteousness of Him who dwells in the high and lofty place, Whose name is Holy. In canto and strophe of the great Divine Poem, the glory of the One Supreme burns with increasing clearness, till in Christ its finest radiance flashes upon the world.

      While the Hebrews were in Egypt, the faith inherited from patriarchal times must have been sorely tried, and, all circumstances considered, it came forth wonderfully pure. "The Israelites saw Egypt as the Mussulman Arab sees pagan countries, entirely from the outside, perceiving only the surface and external things." They indeed carried with them into the desert the recollection of the sacred bulls or calves of which they had seen images at Hathor and Memphis. But the idol they made at Horeb was intended to represent their Deliverer, the true God, and the swift and stern repression by Moses of that symbolism and its pagan incidents appears to have been effectual. The tribes reached Canaan substantially free from idolatry, though teraphim or fetishes may have been used in secret with magical ceremonies. The religion of the people generally was far from spiritual, yet there was a real faith in Jehovah as the protector of the national life, the guardian of justice and truth. From this there was no falling away when the Reubenites and Gadites on the east of Jordan erected an altar for themselves. "The Lord God of gods," they said, "He knoweth, and Israel he shall know if it be in rebellion, or if in transgression against the Lord." The altar was called Ed, a witness between east and west that the faith of the one Living God was still to unite the tribes.

      But the danger to Israel's fidelity came when there began to be intercourse with the people of Canaan, now sunk from the purer thought of early times. Everywhere in the land of the Hittites and Amorites, Hivites and Jebusites, there were altars and sacred trees, pillars and images used in idolatrous worship. The ark and the altar of Divine religion, established first at Gilgal near Jericho, afterwards at Bethel and then at Shiloh, could not be frequently visited, especially by those who settled towards the southern desert and in the far north. Yet the necessity for religious worship of some kind was constantly felt; and as afterwards the synagogues gave opportunity for devotional gatherings when the Temple could not be reached, so in the earlier time there came to be sacred observances on elevated places, a windy threshing-floor, or a hill-top already used for heathen sacrifice. Hence, on the one hand, there was the danger that worship might be entirely neglected, on the other hand the grave risk that the use of heathen occasions and meeting-places should lead to heathen ritual, and those who came together on the hill of Baal should forget Jehovah. It was the latter evil that grew; and while as yet only a few Hebrews easily led astray had approached with kid or lamb a pagan altar, the alarm was raised. At Bochim a Divine warning was uttered which found echo in the hearts of the people.

      There appears to have been a great gathering of the tribes at some spot near Bethel. We see the elders and heads of families holding council of war and administration, the thoughts of all bent on conquest and family settlement. Religion, the purity of Jehovah's worship, are forgotten in the business of the hour. How shall the tribes best help each other in the struggle that is already proving more arduous than they expected? Dan is sorely pressed by the Amorites. The chiefs of the tribe are here telling their story of hardship among the mountains. The Asherites have failed in their attack upon the sea-board towns Accho and Achzib; in vain have they pressed towards Zidon. They are dwelling among the Canaanites and may soon be reduced to slavery. The reports from other tribes are more hopeful; but everywhere the people of the land are hard to overcome. Should Israel not remain content for a time, make the best of circumstances, cultivate friendly intercourse with the population it cannot dispossess? Such a policy often commends itself to those who would be thought prudent; it is apt to prove a fatal policy.

      Suddenly a spiritual voice is heard, clear and intense, and all others are silent. From the sanctuary of God at Gilgal one comes whom the people have not expected; he comes with a message they cannot choose but hear. It is a prophet with the burden of reproof and warning. Jehovah's goodness, Jehovah's claim are declared with Divine ardour; with Divine severity the neglect of the covenant is condemned. Have the tribes of God begun to consort with the people of the land? Are they already dwelling content under the shadow of idolatrous groves, in sight of the symbols of Ashtoreth? Are they learning to swear by Baal and Melcarth and looking on while sacrifices are offered to these vile masters? Then they can no longer hope that Jehovah will give them the country to enjoy; the heathen shall remain as thorns in the side of Israel and their gods shall be a snare. It is a message of startling power. From the hopes of dominion

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