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 directed its hearers to the future, and promised them a new, everlasting kingdom, under a heaven-sent leader. The characters of this kingdom and leader were more, spiritualised by one prophet, more materialised by another. As time went on, in the last centuries before our era, they became increasingly turbid and phantasmagorical. In addition to his original experimental belief in the Almighty Eternal who makes for righteousness, Israel had now a vast Aberglaube, an after or extra-belief, not experimental, in an approaching kingdom of the saints, to be established by an Anointed, a Messiah, or by 'one like the Son of Man,' commissioned from the Ancient of Days and coming in the clouds of heaven.

Jesus came, calling himself the Messiah, the Son of Man, the Son of God; and the question is, what is the true meaning of these assertions of his, and of all his teaching? It is the same question we had about the Old Testament. Is the language scientific, or is it, as we say, literary?—that is, the language of poetry and emotion, approximative language, thrown out, as it were, at certain great objects which the human mind augurs and feels after, but not language accurately defining them? Popular religion says, we know, that the language is scientific; that the God of the Old Testament is a great Personal First Cause, who thinks and loves (for this too, it seems, we ought to have added), the moral and intelligent Governor of the universe. Learned religion, the metaphysical theology of our bishops, proves or confirms the existence of this personal God by abstruse reasoning from our ideas of cause, design, existence, identity, and so on. Popular religion rests it altogether on revelation and miracle. The God of Israel, for popular religion, is a magnified and non-natural man who has really worked stupendous miracles, whereas the Gods of the heathen were vainly imagined to be able to work them, but could not, and had