have swung too far. Evolution, apparently, has still a
wide space to traverse, even in what may be assumed to be the material
sphere. What can it make of the marvellous stores of memory or of the
apparently boundless play of the imagination, which by its working in
sleep, sometimes with no assignable materials for the fancy, seems
almost to show creative power?

Has Deity directly revealed itself to man? It has if the Bible is
inspired. Otherwise, apparently, it has not. About the Koran or the
Zendavesta it is hardly necessary to speak. "The Bible" we call the
Old Testament and the New bound up together, as though they contained
the two halves of the same dispensation and the moral ideal of both
were the same. The historical importance of the Old Testament can
hardly be overrated; nor can the literary grandeur of parts of it, or
the advance made in social character and in law. When in connection
with the question of American slavery attention was specially directed
to the social law of Moses, no careful reader could fail to be greatly
struck by its advanced humanity and civilization. Nevertheless, the
morality of the Old Testament is tribal, while that of the New
Testament is universal. The tribal character of the Old Testament
morality is seen in the destruction of the first-born in Egypt in order
to force Pharaoh to let the Chosen People go; in the invasion of Canaan
and the slaughter of the Canaanites; in the murder of Sisera; in the
approval of the treason of Rahab; in David's putting to torture the
inhabitants of a captured city. The attempt to reconcile all this with
universal morality by styling it the course of "Evolution" can hardly
avail, since the spirit of tribal separatism dominates in the latest
books of the Old Testament, Ezra and Nehemiah, where Israelites are not
only forbidden for the future to marry with Gentiles, but bidden to put
away Gentile wives. It is true there are glimpses of a universal
dominion of the God of Israel, and of the happiness to be enjoyed by
all nations under it. Still, Jehovah is Israel's God.

Were the Old Testament a Divine revelation it would certainly be free
from error concerning the works of Deity, which plainly it is not. The
narrative in Genesis of creation, compared with other primitive
cosmogonies, is rational as well as sublime. But if Professor Buckland
could persuade his hearers he could not persuade himself.

Largely good the influence of the Old T