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 were eaten by bears (2 Kings ii. 23, 24). To maintain the glory of the true God, Elijah slaughtered the prophets of Baal to the number of many hundreds (1 Kings xviii. 17-40). To reëstablish the orthodox faith, Jehu got rid of the worshipers of Baal, collected together by an infamous trick, in one indiscriminate massacre; an atrocity for which he was specially praised and rewarded by "the Lord" (2 Kings x. 18-30).

It is needless to prolong the list of cruelties practiced upon private individuals. But the subject would be incompletely treated, did we not observe that the same spirit prevailed in the dealings of Jehovah with nations. Thus, when the Israelites were about to enter the land of Canaan, they were desired utterly to destroy the seven nations who possessed it already (Deut. vii. 2). When they captured Jericho, they slew all its inhabitants, young and old, except the household of the prostitute with whom their messengers had lodged, and who had shamelessly betrayed her countrymen. Her, with her family they saved (Josh. vi. 1-25). All the inhabitants of Ai were utterly destroyed (Josh, viii. 26). All the inhabitants of Makkedah were utterly destroyed (Josh. x. 28). All the inhabitants of many other places were utterly destroyed (Josh. x. 29-43, and xi. 11, 14). One city alone made peace with Israel; all the rest were taken in battle, and that because Jehovah had deliberately and of set purpose hardened the hearts of their inhabitants, that they might be utterly destroyed (Josh. xi. 20).

Such a catalogue of crimes—and the number is by no means exhausted—would be sufficient to destroy the character of any pagan divinity whatsoever. I fail to perceive why the Jews alone should be privileged to represent their God as guilty of such actions without suffering the inference which in other cases would undoubtedly be drawn—namely, that their conceptions of deity were not of a very exalted order, nor their principles of morals of a very admirable kind. There is, indeed, nothing extraordinary in the fact that, living in a barbarous age, the ancient Hebrews should have behaved barbarously. The reverse would rather be surprising. But the remarkable fact is, that their savage deeds, and the equally savage ones attributed to their God, should have been accepted by Christendom as flowing in the one case from the commands, in the other