immediately by his own will to his subjects, according to their behaviour. Thus the same disposition towards completeness which was the ruin of paganism, here, too, was found generating the same evils; the half truth rounding itself out with falsehoods. Not only the consequence of ill actions which followed through themselves, but the accidents, as we call them, of nature, earthquakes, storms, and pestilences, were the ministers of God's justice, and struck sinners only with discriminating accuracy. That the sun should shine alike on the evil and the good was a creed too high for the early divines, or that the victims of a fallen tower were no greater offenders than their neighbours. The conceptions of such men could not pass beyond the outward temporal consequence; and, if God's hand was not there it was nowhere. We might have expected that such a theory of things could not long resist the accumulated contradictions of experience; but the same experience shows also what a marvellous power is in us of thrusting aside phenomena which interfere with our cherished convictions; and when such convictions are consecrated into a creed which it is a sacred duty to believe, experience is but like water dropping upon a rock, which wears it away, indeed, at last, but only in thousands of years. This theory was and is the central idea of the Jewish polity, the obstinate toughness of which has been the perplexity of Gentiles and Christians from the first dawn of its existence; it lingers among ourselves in our Liturgy and in the popular belief; and in spite of the emphatic censure of Him after whose name we call ourselves, is still the instant interpreter for us of any unusual calamity, a potato blight, a famine, or an epidemic: such vitality is there in a moral faith, though now, at any rate, contradicted by the experience of all mankind, and at issue even with Christianity itself.