persistence and vehemence that virtue glowed with mellow, unprete. effectually diminish the unrivac in him and his all-guiding Pros forms of idolatry and deters ra the innate monotheistic imp

Faith, the creed of Israt.. versal ethics, and it was t humanity, who bequeathe, the nations; who sowed the 'a ground.

This, then, to beg.. a

kind's treasury of gool.

Israel also gave the

cumbrous tyranny,

heavy self-sacrifice an

unique in history, free

Chaldea wrought magic, Babylonia myth, Assyria monuments, Egypt science, Greece art, Rome war and chivalry of Judea let it be said, that she founded a hallowed faith, spread a pure religion, and propagated the paternal love of an All-Father.

The doctrine of the divine unity surpasses the most elegant and ethereal polytheism immeasurably more than the sun does the "cinders of the elements." However beautiful the mythology of Greece, as interpreted by Wordsworth --however instinct it was with imagination --although it seemed to breathe a supernatural soul into the creation, to rouse and startle it into life, to fill the throne of the sun with a divine sovereign, to hide a naiad in every fountain, to crown every rock with an oread, to deify shadows and storms, and to send sweeping across the waste of ocean a celestial emperor -it must yield without a struggle to the thought of a great One Spirit, feeding by his perpetual presence the lamp of the universe; speaking in all its voices; listening in all its silence; storming in all its rage; reposing in its calm; its light the shadow of his greatness; its gloom the hiding-place of his power; its verdure the trace of his steps; its fire the breath of his nostrils; its motion the circulation of his untiring energies; its warmth the influence of his love; its mountains the altar of his worship; and its oceans the mirrors, where he beholds his form "glassed in tempests." Compared to those conceptions how does the fine dream of the pagan mythus melt away; Olympus, with its multitude of stately, celestial natures dwindle before the solitary, immutable throne of Adonai, the poetry as well as the philosophy of Greece shrink before the single sentence: "Hear, O Israel, the Lord our God is one Lord," or before any one of those ten majestic commands hurled down amid lurid fires above, in a halo of divine revelation!

THE LAW OF ISRAEL DEMANDS OUR ATTENTION.

The history of the Jewish nation offers to the consideration of the philosopher and the chronicler, many peculiar circumstances nowhere else exemplified in any one branch of the great family of mankind, originating from one common stem. Although as from the sources of some great river, whose stream is augmented by tributary waters, a portion of the primary element is carried through distinct and distant nations, the descendants of those races who separated on the dispersion of mankind, preserve some points of resemblance in the forms of their civil and religious observances, which an analysis will trace to the same common origin. Yet in all the characteristics which distinguish the Israelites from other nations, the difference is wide. The most remarkable of the distinctions which divide the Jewish people from the rest of the world, is the immutability of their laws. And, indeed, Israel's legislative system, based upon a manifest recognition of a sole divinity, and embellished by those revealed emblems of ethical precept which have served as a foundation of all moral science, may well arouse the astonishment of poet and statesmen, orator or scribe, prince or

"AND WHY NOT STRIVE THROUGH THE COMING AGES TO LIVE IN FRATERNAL CONCORD AND HARMONIOUS UNISON WITH ALL THE NATIONS ON THE GLOBE? NOT THEORY BUT PRACTICE, DEED NOT CREED SHOULD BE THE WATCHWORD OF MODERN RACES STAMPED WITH THE BLAZING "1 CHARACTERS OF RATIONAL EQUITY AND USEFUL BROTHERHOOD."

and in stars, and

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essaria the mighty elements

n. 1:laism's great truths, faithsal in that ponderous volume of

2. fe,`s, ats, mines and furnaces, in atoms

ry glittering particles, but not any such mt saving knowledge, as is entitled to the

name of A trut'. Le se a s. 7th, “It is not in me!"

The truth grows not among the gems of the mine; no crucible can extract it from the furnice, no microscope detect it in the depths, and no telescope descry it on the heights of nature.

The votaries of art have gazed at the loveliness of creation, they have listened to her voice, they have watched the stately steps of her processes; and that loveliness they have sought to imitate in painting and architecture. But painting must wail out to architecture: "It is not in us!"

Others again have followed a bolder course. Regarding art as trifling,

and science as shallow, they have aspired to enter with philosophy into the mystery of things and to compel truth herself to answer them from her inmost shrine. But too often, in proportion to their ambition, has been their failure. What futile attempts have been made by giant minds, to solve the insoluble, to measure the fathomless, to interpret the unknown! From such have proceeded many cloudy falsehoods; a few checkered gleams of certain light, but the truth remained and will ever lurk in impenetrable mystery. But hear Job's thrilling words: "Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding."

What then is truth but faith, what then is faith, but trust in His sole unity, and where else so manifest as in Judea's Rock of Salvation?

Israel's entire history teems with apt illustration to preserve intact their sublime doctrine of the All-Father, and jealously guards every accessory to higher, perfecter conception of the potential Deity-Jehovah-the Lord of Hosts..

We have pointed out the priceless benefits of faith, religion, God-consciousness, piety, purity, fraternal love, virtue, morality, ethics, justice, and righteousness conferred upon mankind by Israel's Bible, and it only remains to be briefly demonstrated to what degree humanity is indebted to the Hebrew Scriptures for gifts equally invaluable, though not so generally accredited to Judaism by the envy of modern sceptics.

On Judean soil, that green oasis in the desert of antiquity, first bloomed and flourished the lilies of actual culture and civilization. There blossomed the bud of polite arts, of the so much boasted sciences of later Greece and plagiarizing Rome. The flowers of stately rhetoric, thrilling drama, captivating song, lyric poetry, fervent psalmody and rhythmic prose, not to speak of legend and fable, myth and parable, metaphor and hyperbole, wit and humor, sarcasm and allegory, all throve and matured in its grounds teeming with many more marvels yet unrevealed.

Can Plato, Demosthenes, Cato, Cicero, and other thunderers of eloquence compete with Moses, David, Isaiah, Jeremiah, Ezekiel, and other past orators of Bible times? Who wrote nobler history, Moses, Livy or Herodotus? Were the dramas and tragedies of Sophocles, Eschylus, Euripides worthy of classification with the masterpieces of realism and grand cosmogonic conceptions, furnished us in the soul-vibrating account of Job's martyrdom?

In poetry and hymnology the harp of David is tuned to sweeter melody than Virgil's Eneid or Horace's Odes. Strabo's accurate geographical and ethnological accounts are not more thorough in detail than Scriptural narratives and the famous tenth chapter of Genesis. Compare the ethics of Aristotle with those pure gems of monition to truth, righteousness and moral chastity contained in the Book of Proverbs, and confront even the all-conquering wisdom of Socrates with Solomonic sagacity.

Egypt is accredited with far too much distinction in knowledge which she never possessed in any eminent degree. Recent excavations and dis