with the Chaldean and Persian nations, had imbibed very extended, and, at the same time, very puerile ideas with regard to the operations of both good and bad spirits. The properties of plants, of mineral waters, of minerals, of certain climatic conditions, the existence of any remarkable phenomena, the insanity of men, or animals, were all attributed to the presence and influence of good and bad spirits. Sound science has exploded these errors; and why should not the whole mass of demonology be rejected as exploded also (_vide_ Farmer on the 'Demoniacs,' and Pye Smith's 'Christian Theology')? *Chapter xxvi. It is worthy of notice that in this chapter, which professes to describe the reward for obedience to God's laws, and the punishment for disobedience, no reference whatever is made to a future state. The rewards are temporal--viz., good harvests, and easy victory over enemies, etc. The punishments are also temporal--viz., painful defeat in battle, sterile land, captivity, starvation, etc Not a word about the soul, or about heaven, or hell; yet a chapter like this seems a place in which, if such a doctrine had been held by the writer, we should expect to find some traces of it; temporal punishment of a very severe kind is threatened, but nothing occurs wnich can in any way lead us to a spiritual punishment; death seems to be the highest penalty, and the author of the Pentateuch did not contemplate the possibility of tormenting men after they were dead--this was reserved for more enlightened ages. *Chapter xxvii., vv. 28 and 29, has been noticed on page 54. Verses 30 to 33. The clergy are very zealous in conserving their claims under these verses (which of course apply to the whole world). They act as the Lord's representatives, and take the Lord's share to themselves. The Book of Leviticus only claims our attention under two phases--first, as a revelation from God: and second, as a code of laws. It cannot be a revelation from an immutable God, because it alleges that God is influenced in his conduct by particular kinds of sacrifice: it cannot be a revelation from an all-wise and just God, because it contains trifling and absurd commands enforced by severe penalties; it cannot be a revelation from an all-powerful and infinitely good Creator, because it treats of devils and bad spirits, either having independent or permitted power to commit evil. As a code of laws, it is utterly inapplicable to the present state of society; and, in fact, seems mainly intended to support and benefit the priests (placing the government in their hands), but is utterly without utility as regards the people, the punishments are mostly very disproportionate, and for breaches of the ceremonial law unnecessarily severe. {69} BOOK IV. NUMBERS