Yet his view is the true one. Even if the Deuteronomist had added these lower motives to attract and gain over those who were not so open to the higher, that would not deprive him of the glory of having set forth disinterested love as the really impelling power in true religion. We are not required to lower our esteem of that achievement, even if, like the reasonable and wise teacher he is, he boldly uses every motive that actually influences men, whether it should do so or not, to win them to the higher life. But it is not necessary to suppose that he does so. His demand is that men shall love Yahweh their God with all their heart and strength, and to win them to that he sets forth what their God has revealed Himself to be. Men cannot love one whom they do not know; they cannot love one who has not proved himself lovable to them. As his whole effort is to get men to love God, and show their love by obedience to His expressed will, the Deuteronomist brings to mind all His loving thoughts and acts towards them, and so continually keeps his appeal at the highest level. He does not ask men to serve God because it will be profitable to them, but because they love God; and he endeavours to make them love God by reciting all His love and friendliness and patience to His people, and by pointing out the evil which His love is seeking to ward off. The plea is not the ignoble one that they must serve Yahweh for what they can gain by it, but that they should love Yahweh for His love and graciousness, and that out of this love continual obedience should flow as a necessary result. That is his central position; and if he points out the necessary results of a refusal to turn to God in this way, he does not thereby set forth slavish fear or calculating prudence as in themselves religious motives. They are only natural and reasonable means of turning men to view the other side. He uses them to bring the people to a pause, during which he may win them by the love of God. That is always the true appeal; and Christianity when it is at its finest can do nothing but follow in this path. Having before his mind the results of evil conduct, he does urge men to escape from the wrath that may rest upon them. But the only means so to escape is to yield to the love of God. No self-restraint dictated by fear of consequences, no turning from evil because of the lions that are seen in the path, satisfies the demand of either Old Testament or New Testament religion. Both raise the truly religious life above that into the region of self-devoting love; and they both deny spiritual validity to all acts, however good they may be in themselves, which do not follow love as its free and uncalculating expression. Yet they both deal with men as rational beings who can estimate the results of their acts, and warn them of the death which must be the end of every other way of supposed salvation. In this manner they keep the path between extremes, ignoring neither the