It only needs to provide for help against enemies, counsel in times of national affliction, and oracles for difficult problems of judgment; therefore, in times of national prosperity and security, it will play no part beyond that of custom; and custom often seems the stronger in proportion to its lack of meaning. We may insist that the Hebrew religion is superior to all this because it owes its origin to the special revelation of God; but even that does not preclude us from enquiring through what natural causes this revelation came, if we believe that natural causes form some part of the working of the Divine mind. Now these ideas common to Semitic religion persisted among the Hebrews and were only shaken by the earnest ministry of the Prophets, and eventually destroyed by the reflection which followed the national disaster of the Exile. The continued national trouble of Israel was therefore a factor in her advance in the truth, and she stands as a witness to the possibility of suffering being an educative force. Moreover, she found that her Promised Land was only a little strip hemmed in between the desert and the sea, where all dreams of world-empire were forbidden. Then it was that this nation turned her thoughts to a spiritual kingdom, and looking across the sea that she feared to cross saw a day when the distant isles should be her possession, because she had given to them the Law of Jehovah, and the knowledge of God. THE PRIMITIVE RELIGION OF THE HEBREWS THE STRATA OF THE PENTATEUCH We give here for reference the proposed identification of the documents that critics say can be recognised in the construction of the first five books of the Bible. The theory has been developed so as to include the Books of Joshua, Judges, and some parts of Samuel, all of which are said to bear the same marks of composition from pre-existing documents. "J." Jahvistic. Dated 900-700 B.C. This document is especially distinguished for using the name of Jehovah, or "Yahwè," and is anthropomorphic in its conception of God. "E." Elohistic. Dated 750-650 B.C. The name for God in this document is "Elohim," and its conception of God is more spiritual and elevated than in "J." "D." Deuteronomist. Dated 650-550 B.C. This document has the style and thought of the Book of Deuteronomy, where it is chiefly, though by no means exclusively found. The central idea of this document is _the one sanctuary_. "P." Priestly Code. Dated 550-400 B.C. This document supplies the framework of the Pentateuch, and is distinguished by its interest in questions of ritual, and by its very legal and stereotyped style.