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Had there been a second Moses to lead the people in their second deliverance, the end of ancient Jewish history might have been long protracted. Instead of him, however, or of any like him, Pharisees and Sadducees, elders, priests, and scribes, stand, wrangling and trifling, in the foreground of the scene which opens some time after the restoration; while behind are groups of lowlier people, the contrast between whom and their leaders appears to suggest the only hope of which the nation was then susceptible. The purposes of the return from Babylon to Jerusalem are not, perhaps, difficult to discern. It was necessary, on the one hand, that the faith associated with the fallen city should be preserved, and yet, on the other, imperative that the sins which had sprung from lust and dominion amongst its chosen worshippers should have no opportunity for revival, though their actual chastisement was over. If this interpretation of Providence be correct, as it is humble, it follows that the recall of the Jews, as a religious, was unattended by any corresponding regeneration of them as a free nation. They appear, indeed, in an aspect of less security on their own part, that they were the favored race of all others upon the earth; their intercourse with other nations 76 seems to ex

76 Partly in respect to the knowledge of the East, whither they had been in exile, or of the West, with which they were connected after their return. Partly, also, by the admission of proselytes, who may have been (but this is only conjec

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turally stated) more readily received in these later days. As to proselytism more generally, see Jennings's Lect. Jewish Antiquities, Book I. ch. 3; Reland, Antiq. Sac. Vet. Hebræor., II. 7, sect. 14; and Tacit., Hist., V. 5.

tend; and, except with the phylacteried priest or the long-robed Pharisee, the pride of earlier times was buried deep beneath the wrecks of their independence.

The redemption of humanity could be prepared only through humbleness for what had passed on earth, and hope for what was to come from Heaven. Neither feeling could be aroused amongst the Jews as a nation; but there were individuals, and even classes, in whom a spirit was forming itself unseen, like that of which the prophets spoke, and to which the harps in Babylon were strung. The most inspiring promise of Moses was the appearance of a prophet who would be heard, though he himself were forsaken;" the most eager aspiration of Malachi was to have the temple prepared for the coming of the Lord.78 There were some, though few, indeed, by whom such memories were cherished and such hopes implored, in ignorance, perhaps, but in contrition. It was to these, to the shepherds, the fishermen, and the penitent, that the angels sang; these, likewise, that He who was "so much better than the angels comforted, at last.

77 Deut. XVIII. 15, 18. 78 Malachi, II. 10, III. 1.

79 Hebrews, I. 4.

95 79

CHAPTER VIII.

CHARACTER AND DOOM OF ANCIENT LIBERTY.

"Rationem nobis tanta cum pernicie datam."— CICERO, De Nat. Deor., III. 27.

"We know the arduous strife, the eternal laws,

To which the triumph of all good is given."-- WORDSWORTH.

THE preceding review, though one of portions only from ancient history, leaves us in the midst of lights and shadows so mingled, that they seem to have no outlines. There is but a single principle by which we can possibly attempt to trace the cloudy horizon or the clearer upper sky, which is, that we are not reading of the past alone, but of the unceasing wisdom and the inexhaustible goodness of Him to whom the past and the present are both as one.'

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It is through dependence on the providence of God that the progress of man is seen to be secure. Empty confession will not make it plain, much less will emptier denial' make it doubtful, that there is a perpetual approach amongst men towards a state of greater power and higher virtue, though none can yet foretell its relative or its absolute perfection. The times through which we have passed throbbed heavily

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with errors and pains, now beyond conception, as well as memory. Even the place which each nation was appointed to fill, apart from or in connection with the other nations of the earth, seems to have been untenable except for a season, while the powers of those to whom it was given were fresh and aspiring. It was with them all as with Orpheus, when, after the fervor of his song had persuaded savage beasts, and prevailed against the infernal powers, he could not keep Eurydice, but turned back to the depths of hell, as if forgetful of the heights of heaven. Yet the actual advance from a system like that of India, to one like that of Greece, was none the less wonderful because the Greek became the subject of Alexander or of Rome. After the fall there was to come another rise, not at once indeed, or universally, but to such as were fittest amongst mankind to bear translation from the lower spheres in which their ancestors had lived and died. Even when the smoke was thickest and nothing but ashes seemed left to feed the flame, we know that the smouldering fire was waiting a breath to leap and spread throughout the world. The trials of heathenism prepared the mercies of Christianity.3

This progress of mankind towards better things, the great characteristic of ancient as of modern times, depends upon a twofold law. One of its parts may be called the outward, because it has the most open

3" Trace any of these," as Southey said, in another connection, "backward link by link, and, long before we are lost in the series of causes, we shall be lost in thought

and in wonder; so much will there be to humble the pride of man, to abate his presumption, and to call for and confirm his faith." The Doctor, Ch. CLXX.

influence upon the circumstances and the capabilities of a nation or an individual; the other part may be styled the inward, as being the most powerful over the desires with which the heart of one or the hearts of many may be occupied. The two have their eternal names: liberty and religion. Parted, the one is apt to be comparatively powerless, and the other sure to be comparatively worthless; but united, they are the precious and the mighty principles of civilization.

It is plain there was no religion to operate upon any people save one of those we have here revisited. A few faint imaginations of the Deity nowhere led to worship in spirit and in truth; and even the race to whom the knowledge of their Creator was most openly communicated were wavering and disobedient amidst all their blessings and all their trials. Faith with the heathen was the downward stream that rocks might hinder and bending banks delay; but its waters were not again to find their source high up amongst the mountains. It is only as a part of history that the religion of antiquity survives: and still it murmurs through the hordes of human beings. whom, chained to fears and sins, it drove through life to their repulsive graves. The inward law of

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4"Longum est enim singulorum sententias exsequi: qui licet diversis nominibus sint abusi, ad unam tamen potestatem, quæ mundum regeret, concurrerunt. Sed tamen summum Deum quum et philosophi et poetæ et ipsi denique qui deos colunt, sæpe fateantur; de cultu

tamen et honoribus ejus nemo unquam requisivit, nemo disseruit ea scilicet persuasione," etc. Lactant., De Ira Dei, 11. See the Epistle to the Romans, I. 21.

5"On fait l'histoire du monde en croyant faire celle des dieux." Pastoret, Hist. des Légis., I. 461.

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