stantly in opposition to what is good, and is therefore an enemy of God and man.

SECTION VIII. — KOPHER.

This term occurs very often in connection with the laws of Moses. The most common rendering is atonement. It occurs a few times in the books now under review, sometimes with the same rendering, and sometimes with others. In the first passage where it is found, it helps to form a proper name, that is Chephar-haammonai. Jos. xviii. 24. It has the sense of villages in 1 Sam. vi. 18; Neh. vi. 2; 1 Chron. xxvii. 25. It is rendered basins in Ezra i. 10, and it occurs twice in this verse. Also in viii. 27; 1 Chron. xxviii. 17. As in the laws of Moses it is rendered mercy-seat, and atonement, so here; mercy-seat, 1 Chron. xxviii. 11; Atonement, 2 Chr. xxix. 24; Neh. x. 33; 2 Sam. xxi. 3. The other renderings are purged, 1 Sam. iii. 14; pardon, 2 Chron. xxx. 18; bribe,1 Sam. xii. 3. The use of this term, in its moral applications, requires about the same remarks as those we made in volume second; and it is not necessary to repeat them. Once only the term is used in a bad sense as denoting a bribe by which justice is perverted. It is hardly to be presumed that the Lord requires that, as a duty, which Samuel repudiated as a crime; and yet the common views on the subject of atonement imply this.

СНАРТER IILL

THEOLOGICAL DOCTRINES.

CONTENTS:- Human Nature; Character of God: Unity; Rewards and Punishments.

There are but few passages in this part of the Bible, that can be considered, in any proper sense, doctrinal. These books are historical, not ethical nor theological. And yet, many of the facts of history, here recorded, are such that we may deduce from them a sound system of ethics, and some of the fundamental doctrines of theology. The bearing of history, even sacred history, on morals or religion, is indirect, but not less important.

History shows us man in all his most interesting conditions and relations; and it is not difficult for the careful and steady observer to judge of his conduct, and determine its character as good or bad, worthy of imitation, or open to condemnation. It is not difficult to form a correct judgment of human nature, whether it is originally corrupt; or whether it becomes so, by the influence of its surroundings.

Not less valuable is true history, as showing the dealings of God with men; and enabling us to form correct conclusions concerning the divine character. Taking the view here presented, of the history contained in these books, we may learn from them valuable truths, affecting our moral relations.

SECTION I.-HUMAN NATURE.

We see men here, as we see them everywhere, in the history of the world. There is no evidence of original depravity in human nature; though there is conclusive

proof of acquired depravity in human character. If Adam could become sinful, though originally pure, by the power of temptation, surely there is no good reason why his descendants cannot become so, by the influence of similar temptations; though at first as pure as him self.

The Hebrews, with a revelation from God; and the Gentiles, without any, so far as we know, stand on the same footing, in regard to this subject. Both seem to have had a law written upon their hearts, that reproached them for whatever wrongs they committed, and commended whatever they did that was right and good. They all show that they possessed a moral constitution, that was disturbed by sin; and that they must have received this constitution from the hand of the Creator.

It is evident, therefore, that the heathen, as well as the Jews, were amenable to the divine law. Those that had no written law, as well as those that had, were a law unto themselves. The written law is not another law, but simply another edition of the natural law.

The fact of a natural law in men is not only a proof of their original purity; it is also a proof of the integrity and inherent righteousness of the Creator. He is known by his work; or more properly, we may judge of the Parent by looking at his children. He does not leave them in ignorance of his will, and then punish them for not obeying him. He does not expect us to do right, without knowing what is right. He expects us to live up to the requirements of his law, so far, and only so far, as we understand them.

SECTION II.-CHARACTER OF GOD.

The character ascribed to the Divine Being, in this part of the Scriptures, is worthy the Creator and Governor of the universe. A few passages will make this evident. David says of God: 1 Chron. xvi. 8-9; 23-34; "Give thanks unto the Lord, call upon his name, make known his deeds among the people. Sing

unto him, sing psalms unto him, talk ye of all his wondrous works. *** * * Sing unto the Lord, all the earth, show forth from day to day his salvation. Declare his glory among the heathen, his marvelous works among all nations. For great is the Lord, and greatly to be praised; he also is to be feared above all gods. For all the gods of the people are idols; but the Lord made the heavens. Glory and honor are in his presence, strength and gladness are in his place. Give unto the Lord, ye kindreds of the people, give unto the Lord, glory and strength. Give unto the Lord the glory due unto his name; bring an offering and come before him; worship the Lord in the beauty of holiness. Fear before him all the earth; the world also shall be stable, that it be not moved. Let the heavens be glad, and let the earth rejoice; and let men say among the nations, The Lord reigneth. Let the sea roar, and the fullness thereof; let the fields rejoice, and all that is therein. Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth. O give thanks unto the Lord; for he is good, for his mercy endureth forever." Again, 1 Chron. xxix. 10-12. "Blessed be thou, Lord God of Israel, forever and ever. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven, and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. Both riches and honor come of thee, and thou reignest over all; and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all."

The language of Solomon is similar. 2 Chron. vi. 14, 18. "O Lord God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and showest mercy unto thy servants, that walk before thee with all their hearts.**** But will God in very deed dwell with men on earth? behold heaven, and the heaven of heavens, cannot contain thee; how much less this house which I have built!”

Hannah, the mother of Samuel, utters the following worthy sentiments concerning the Deity. 1 Sam. ii. 2, 3,6-10. "There is none holy as the Lord; for there is none beside thee; neither is there any rock like our God. * * * * The Lord is a God of knowledge, and by him actions are weighed. **** The Lord killeth, and he maketh alive; he bringeth down to the grave, and he bringeth up. The Lord maketh poor and he maketh rich; he bringeth low and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dung-hill, to set them among princes, and to make them inherit the throne of glory; for the pillars of the earth are the Lord's, and he hath set the world upon them. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them; the Lord shall judge the ends of the earth, and he shall give strength unto his king, and exalt the horn of his anointed."

Such is the divine character as set before us, by the best informed of the people, who lived in those days.

SECTION III.—UNITY OF GOD.

The unity of God is implied in all that is said of him. It is not directly asserted, as we remember, in a single instance; and the reason is plain, namely, that it was not denied. The heathen had many gods, while the Hebrews had but one. The tri-personality of God was unknown in those primitive times. That was the product of a later, not to say a darker, age.

That Jesus of Nazareth, who lived on the earth at a later period, was the "angel of Jehovah," of whom we so often hear, in these and the preceding books, is a sentiment expressed in some of the commentaries, but what evidence there is to support it, we know not. With this sentiment to start with, it is not difficult to prove