printed in the North Carolina collection of poetry entitled "Wood Notes." It is understood that he has in preparation a work on the Antiquities of America, a subject which has long employed his attention. In addition to these literary pursuits, which have been but episodes in his active professional career, Dr. Hawks has delivered several lectures and addresses, of which we may mention particularly a biographical sketch of Sir Walter Raleigh, and a vindication of the early position of North Carolina in the affairs of the Revolution. He has been also an active participant in the proceedings of the New York Ethnological, Historical, and Geographical Societies. Of the most important part of Dr. Hawks's intellectual labors, his addresses from the pulpit, it is enough to say that their merits in argument and rhetoric have deservedly maintained his high position as an orator, through a period and to an extent rare in the history of popular eloquence. A manly and unprejudiced conviction of Christian truth, a brilliant fancy, illuminating ample stores of reading, and a practical knowledge of the world; seldom seen physical powers; a deep-toned voice, expressive of sincere feeling and pathos, and easy and melodious in all its utterances; a warm Southern sensibility, and courageous conduct in action, are among the qualities of the man, which justify the strong personal influence which he has long exercised at will among his contemporaries.

We owe the cultivation of this spirit, the importance of which I have been endeavoring to establish, to the memory of our heroic old fathers. Theirs was the first great onward march in the work of making us a nation. Every step of that march was marked by their blood and sufferings. They did not know all that they were doing; but they did see, dimly rising up in the distance before them, freedom for themselves and their children, and freedom was the root of their planting, from which union and nationality sprung. What think you, could they come back from their graves and stand here among us to-day, to see the nation of which they planted the seed nearly eighty years ago; what think you they would say to us upon this subject? They would tell us of that dark, sad period, when without arms and without ammunition; with nothing but courage to supply the want of discipline, and with no leader but God Almighty, they looked in upon their brave hearts, and questioning them, received for response, "Be free, or die !" Be free, or die!" And then they solemnly swore, the Lord being their helper, that they would be free. They would tell us how they tore themselves away from weeping wives and children; and how the noble mothers from whom we sprung, chid the children for their tears, even while they wept themselves, and how, dashing the teardrops from their eyelids, they threw their arms around them for a parting embrace, and without a falter in the voice, rung out in clear, womanly tones, the words often remembered afterwards in the bat

tle strife-" Go, my brave husband! go, my daring boy! I give you to your bleeding country; I give you to the righteous cause of freedom; and if He so will it, I give you back to God." They would tell us how, through seven long years, they endured cold and hunger and nakedness; how they fought, how they bled, how some among them died; how

God went with them and brought them through triumphant at last. They would tell us how they were more than compensated for all they had suffered, as they looked around, (as on this day,) and in this mighty nation of many millions, saw what God was working out in their seven long years of suffering. And who among us, as the story ceased, would dare to say to these venerable witnesses to the past, "Shall we throw away that which cost you so much; shall we break up our unity; shall we cease to be a nation?" Dare to say it? Dare to say it? Why, a man's own conscience would rise up and call him accursed traitor, if he but dared to think it.

Is the spirit of our fathers dead within us? Has the blood of our noble old mothers ceased to flow in our veins? Who then are these white-haired old men that are sitting here around me? A remnant, a mere remnant! Remnant of what? Of those who, when our nation had attained just about half its present age, showed that the spirit of our Revolutionary fathers was not then dead. These are what remains of the veterans of the war of 1812. It is thirty years ago since they were in the vigor of life, and then they did just as their fathers had done before them. Their country wanted them, and they waited no second summons; they went forth and kept the field until their country gave them an honorable discharge. But in one thing they differed from their fathers. God permitted them to see, when they so promptly answered their country's call, and has permitted them, by prolonging their lives until now, more fully to see, what their fathers could only hope for: the immense advantages and blessings of a great, consolidated, united people. how have they come up in a body to-day, requesting it as a privilege to do so, that they might unitedly thank God, among other national blessings, for the establishment and preservation of that nationality which the fathers of the Republic began, and to preserve the infant growth of which, they perilled their lives. "Honor to whom honor is due.'

And

But there is yet another class to whom we owe it to cherish the spirit of a broad nationality. These, too, served their country, but not in the tented field. These were our patriot statesmen-the men who framed, expounded, and upheld the great principles of our political fabric. We may not, on an occasion like this, pass them by unmentioned. I cannot, of course, allude to all, but, since last we met, on an occasion like this, two have gone, whose lives were devoted to their country, with as pure a patriotism as ever animated an American heart; and each of whom gave, not merely commanding talents to the Republic, but by a sad coincidence gave also a son, and they wept alike, as they laid their dead soldier boys in honored graves. Need I name them? Not when I speak to Americans; for grief is yet too green in the nation's heart to call for names. These men knew the worth of unity and nationality. The one living among the new settlements of our magnificent lovely West, the other on the shores of old Massachusetts, near the very spot where one of the earliest colonies was planted; but what mattered it to them whether a State were on this side or the other of the mountains, whether it were planted by "pilgrim fathers" or "the hunters of Kentucky," so long as all was ONE. The one knew "no North, no South, no East, no West:" the other prayed that when he died, his eye might rest upon the gorgeous ensign of the Republic, and see every star in its place, while the rallying cry of his country should still be Liberty and Union, now and for ever!" These men had studied the value of these United States; they could see but little value in them disunited. They saw the grand conception of a continental

Union in all its mighty consequences. They are dead; we shall hear their voices of wisdom no more. The one, in argument, smote like lightning, and shivered the rock into fragments; the other came with the ponderous force of the Alpine avalanche, and sweeping away rock, tree, hamlet, everything in its path, buried them out of sight for ever. I thank God for both, and pray that he may raise up others to fill their places. I thank Him for the wisdom He gave them, and pray that my country may treasure it up among her hallowed possessions. And when I think how universal and heartfelt was the individual grief of my countrymen at their loss, I cannot believe that their great principle of national unity will not survive them. They have gone down to the grave with the Christian's hope: peace be to their remains-honor to their memories.

TO AN AGED AND VERY CHEERFUL CHRISTIAN LADY,

Lady! I may not think that thou

Hast travelled o'er life's weary road,
And never felt thy spirit bow

Beneath affliction's heavy load.

I may not think those aged eyes

Have ne'er been wet with sorrow's tears;
Doubtless thy heart has told in sighs,

The tale of human hopes and fears.

And yet thy cheerful spirit breathes
The freshness of its golden prime,
Age decks thy brow with silver wreaths,
But thy young heart still laughs at Time.
Life's sympathies with thee are bright,
The current of thy love still flows,
And silvery clouds of living light,
Hang round thy sunset's golden close.
So have I seen in other lands,

Some ancient fame catch sweeter grace,
Of mellowed richness from the hands

Of Time, which yet could not deface.
Ah, thou hast sought 'mid sorrow's tears,
Thy solace from the lips of truth;
And thus it is that fourscore years

Crush not the cheerful heart of Youth.
So be it still!-for bright and fair,

His love I read on thy life's page;
And Time! thy hand lay gently there,
Spoil not this beautiful old age.

**Dr. Hawks' "most important historical work," stated Mr. Duyckinek, in a memorial discourse, * ( was devoted to his native State a History of North Carolina-the first volume of which, embracing the period between the first voyage to the colony, in 1584, and the last, in 1591, was issued at Fayetteville, N. C., in 1857. The second, embracing the period of the Proprietary Government, from 1663 to 1729, was published at the same place the following year. The plan of the work, a species of chronicles, or annals, was somewhat peculiar. It combined the reprint of the original narratives of voyages of discovery and colonial settlements, and other early and temporary documents, with historical deductions and a running editorial commentary; while, as the work advanced, it presented a vast variety of interesting details too often over

A Memorial of Francis L. Hawks, D.D., LL. D., by Evert A. Duyckinck, Esq. Read before the New York Historical Society, May 7, 1867. Published, with portrait, by George Henry Moore, LL. D., Librarian, 1871. The above article is wholly founded on this volume.

looked by the historian combining, in a systematic classification, the particular incidents of the periods under well arranged heads, as 'The Law and its Administration,' 'Agriculture and Manufactures,' Navigation and Trade,' 'Religion and Learning,' Civil and Military History,' 'Manners and Customs.' In this way not only the interesting series of voyages made under the charter of Raleigh, are presented in order from the pages of Hakluyt, but we have, as an introduction to this portion of the work, a sketch of Raleigh's career-an enlargement of the popular lecture which the author had previously delivered on this theme. The exhibition of details, in other parts of the work, fully justify the writer's view, that the real history of the State is to be read in the gradual progress of its people in intelligence, refinement, industry, wealth, taste, and civilization; that public events are but the exponents of the condition of the inhabitants in these and other particulars; and that the people' constituted a nation; not the legislature merely, nor the courts, nor the army, nor the navy.

"In 1861 Dr. Hawks returned to his old theme of church history, editing, in conjunction with his friend, the Rev. William Stevens Perry, the Journals of the General Conventions of the Protestant Episcopal Church in the United States of America, from A. D. 1785 to a. D. 1853 inclusive, with illustrative historical notes and appendices. This work was published by order of the General Convention. It was followed, in 1863, by another under the same joint editorship, entitled Documentary History of the Protestant Episcopal Church in the United States of America, containing the hitherto unpublished documents concerning the Church in Connecticut. The enumeration of the titles of these works shows their essential character. They are chiefly, as they are represented to be, contributions to history; but under this modest title they exhibit the genuine elements of the true historian; for Dr. Hawks, though a consummate rhetorician in the pulpit, was a close, accurate, laborious student in the closet, and thought no labor too great to be expended upon original inquiry and the critical examination of the facts requisite for all historical composition worthy

of the name.

It is worthy to note, in our estimate of the man, the self-denial with which he immured himself in recondite studies, seldom pursued with the same avidity by men of his ardent temperament and capacity for active life."

Dr. Hawks was assiduous in contributing to the prosperity of the learned societies of his day. He was the first vice-president of the American Ethnological Society, from 1855 to 1859, and had aided in its organization in 1842. Assisted by his friend, Mr. George H. Moore, in the preparation of the course, he delivered in 1857 three lectures on "The Antiquities of the American Continent," and another on "The Ethnology of America," at the Hope Chapel, New York city. He was also one of the earliest members of The American Geographical and Statistical Society, founded in 1852. He was elected to its presidency in 1855, and continued to hold that office till May, 1861.

"Dr. Hawks left Calvary Church in 1861, induced by a point of honor in connection with his opinions, not his acts, on Southern affairs during the war for the preservation of the Union. Every good citizen must condemn his sympathy with the Southern cause. It may well have been wished, for his own sake and for his personal influence, that he had taken another view of the rebellion and its inevitable result. But in pronouncing our judgment, we should remember that Heaven has not made all men alike, or placed them under the same conditions. The solution of these disturbing questions was easier to many of us than to a man of Dr. Hawks's birth and temperament. And thus Dr. Hawks, by his voluntary act, parted with a congregation the great majority of whom would willingly have retained him. Shortly after leaving Calvary Church, Dr. Hawks accepted a call to the rectorship of Christ Church, Baltimore, which he held for nearly two years, when he returned to New York, and for a short time preached in the Church of the Annunciation, in conjunction with the rector, the Rev. Dr. Seabury. He was as successful as ever. In a special discourse on the subject 'Biblical Instruction,' he presented at length the views held by the best Church authorities, in opposition to the relaxing opinions of the 'Essayists' and other writers of the day. It was not long before his friends having again rallied around him, an independent congregation gathered at his side, met to worship in the chapel of the University, and in due time measures were taken to erect a new church, to which the name, the 'Chapel of the Holy Saviour' was given.”

The last literary labor of Dr. Hawks was the composition and arrangement of a series of books of elementary instruction for the youngest learners. But a wasting malady was already upon him at the laying of the corner-stone of his new church—the last public act of his life; and he met death with resignation, September 27, 1866. By the kindness of Mr. William Niblo, his large library, specially rich in works on American history, was purchased and presented to the New York Historical Society. The printed catalogue of the "Hawks-Niblo Collection occupies 118 octavo pages of The Hawks' Memorial.

ALBERT BARNES,

THE author of the Series of Popular Biblical Commentaries, was born at Rome, New York, December 1, 1798. He was educated at Hamilton College, and entered the Theological Seminary at Princeton in 1820; was ordained and became pastor of a congregation at Morristown, N. J., and subsequently, in 1830, of the First Presbyterian Church in Philadelphia, where he remained many years. The series of Notes on the Scriptures, by which Mr. Barnes has obtained a widespread reputation as an author and commentator, was commenced during his residence at Morristown. His original design was to prepare a brief commentary on the Gospels for the use of Sunday Schools. After he had commenced, hearing that the Rev. James W. Alex

ander was engaged on a similar work for the American Sunday School Union, he wrote to him, proposing to abandon his project in favor of that of his friend. On Dr. Alexander's replythat in consequence of his feeble health he was desirous to transfer his task to the able hand already occupied on the same project, Mr. Barnes determined to continue. The work appeared, and met with so favorable a reception that the author enlarged his design, and annotated Job, Isaiah, Daniel, the Psalms, and the entire New Testament, with the same distinguished success. Besides these Commentaries, Mr. Barnes is the author of several volumes of Sermons On Revi· vals and Practical Sermons for Vacant Congregations and Families; some other devotional works, and an elaborate Introductory Essay to Bishop Butler's Analogy.

In his pastoral relations and personal character Mr. Barnes was highly esteemed, as well as for his eloquence in the pulpit.

By the adoption of the plan of writing at an early hour, he has been able to prepare the long series of volumes to which his commentaries extend, without any interference with the ordinary routine of his daily duties, all of the volumes to which we have referred, together with a work on Slavery, having been composed before nine o'clock in the morning.

** After an active ministry of thirty-seven years to one congregation, failing eyesight compelled this illustrious divine to resign these duties in 1867, and to become Emeritus Pastor. Three years later he met a peaceful and unexpected death, while sitting in a chair, during a social call on a friend in West Philadelphia, December 24, 1870. His life and works strikingly exhibit the fruits of a pure and keen conscience. Slavery with its enormities always met in him his clerical brethren were dumb; and for conan unfearing accuser, while with rare exceptions science' sake he repeatedly declined the wellearned title of Doctor of Divinity.

His writings are clear, incisive, and plain, richer in matter and method than style.

Before his death his Notes on the New Testa

ment, in eleven books, had reached a circulation of a million volumes, and their thorough revision for a new edition was one of the last labors of his busy life. His other works are The Way of Salvation -a Sermon, with Defence, 1836; A Pastor's Appeal to the Young, 1840; Miscellaneous Essays and Reviews; Way of Salvation, illustrated in a series of Discourses, 1855; Church and Slavery: Inquiry into the Scriptural Views of Slavery, 1857; The Atone ment in its Relations to Law and Moral Government; Inquiries and Suggestions in regard to the Foundation of Faith in the Word of God, 1859; Lectures on the Evidences of Christianity in the Nineteenth Century, 1868; Life at Three Score and Ten, 1870; and Scenes and Incidents in the Life of the Apostle Paul, 1869.

Rev. Dr. March,* in a Memoir attached to the

* Rev. Daniel March, D.D., an esteemed and eloquent minister of the Presbyterian Church in Philadelphia, is the author of some attractive Christian works, sold by subscription, which have had a wide circulation. These are: Walks and Homes of Jesus, 1866; Night Scenes in the Bible. 1869; and

last-named work, pays a merited tribute to the character and life-work of Rev. Mr. Barnes, reviewing at length his self-made eminence by the dint of hard toil, so that he came to be the religious guide each Sabbath day to a million minds; his entire honesty, fairness, and candor his justice and faithfulness in all relations; his modest but sanctified conscientiousness; his kindliness of heart; his profound faith, in the midst of a deep insight into the limitations and imperfections which beset one attempting to search into mysteries yet dimly revealed; and his peculiar qualifications to be an expositor of Holy Writ.

Mr. Barnes was independent and outspoken on all subjects of public interest and private duty. I think he showed himself to be about the bravest and most admirable man that ever met the disturbed and misdirected currents of public opinion. in this land. Without the fiery zeal of the fanatic, without the selfish aims of the partisan, his calmness was equal to his courage; his strength was the greater because he wasted no power in angry retort or idle declamation. He only asked that the voice of Truth might be heard, and that men would consent to abide by her instructions. He did not put himself forward as an agitator, or as the leader of a party. He only said what any just man should be willing both to hear and to say in defence of the poor and oppressed, in denunciation of vice and wrong, in commendation of liberty and order. It was inevitable that a man so upright, so honorable, so generous, so pure in heart, should many times feel himself called upon to oppose the opinions and reprove the practices of his fellow-men. And yet he did it with such deep earnestness, such calm and dispassionate reasoning, such wise and delicate consideration for the feelings of others, that he won the confidence and affection of the very men whom he rebuked. He had many conflicts to wage, but he was never a contentious man. He had no love for strife or debate. When he rebuked iniquity in his fellow-men, he was like the father who himself feels the blow with which he chastises his own child. Nothing but his own supreme love of right, of truth, of liberty, nothing but his own deep sense of obligation, could have constrained him to take up the weapons of controversy or stand forth as a reprover of the nation's sins. And if all reformers and controversialists were as wise. and kind, as fair and honorable, as considerate of each other's feelings, and as willing to make concessions as he, there would be much less bitterness of strife in the world, and the cause of truth would suffer much less from its friends. But this man that we all knew so well, that moved among us with so much meekness and gentleness, that worked for the good of others so faithfully for forty years, was no common man. There has been no other like him in all of our American history. I look the world over in vain to find his equal in the rare combination of meekness and courage, quietness and strength, modesty and worth, selfcommand and self-control, friendship for man and devotion to God, simplicity of private life and power over millions to teach them the word of truth. He has passed away in the glory of his great manhood, in the eternal prime of virtue, faith, and Christian honor."

Our Father's House; or, The Unwritten Word, 1870. Of the latter two Ziegler, McCurdy & Co., Philadelphia, are the publishers. Home Life in the Bible appeared in 1873.

**LIFE AT THREESCORE AND TEN.

A man rarely forms any new plans of life at seventy years of age. He enters no new profession or calling, he embarks in no new business, he undertakes to write no new book, he forms no new friendships, alliances, or partnerships; he cannot now feel, as he once could, that on the failure of one plan he may now embark in another with better promise of success.

Hitherto all along the course of his life he has felt that, if he became conscious that he had mistaken his calling, or if he was unsuccessful in that calling, he might embrace another; if he was disappointed or failed in one line of business, he might resume that line, or embark in another, with vigor and hope; for he had youth on his side, and he had, or thought he had, many years before him. If one friend proved unfaithful, he might form other friendships; if he failed in his chosen profession, the world was still before him where to choose, and there were still many paths that might lead to affluence or to honor; if he lost one battle, the case was not hopeless, for he might yet be honored on some other field with victory, and be crowned with glory.

But usually, when a man reaches the period of "threescore and ten years," all these things lie in the past. His purposes have all been formed and ended. If he sees new plans and purposes that seem to him to be desirable or important to be executed; if there are new fields of honor, wealth, science, ambition, or benevolence, they are not for him, they are for a younger and a more vigorous generation. It is true that this feeling may come over a man at any period of life. In the midst of his way, in the successful prosecution of the most brilliant purposes, in the glow and ardor attending the most attractive schemes, the hand of disease or of death may be laid on him, and he may be made to feel that all his plans are ended-a thought all the more difficult to bear because he has not been prepared for it by the gradual whitening of his hairs and the infirmities of age.

Most men in active life look forward, with fond anticipation, to a time when the cares of life will be over, and when they will be released from its responsibilities and burdens; if not with an absolute desire that such a time should come, yet with a feeling that it will be a relief when it does come. Many an hour of anxiety in the countingroom; many an hour of toil in the workshop or on the farm; many an hour of weariness on the bench; many a burdened hour in the great offices of state, and many an hour of exhaustion and solicitude in professional life, is thus relieved by the prospect of rest- of absolute rest of entire freedom from responsibility. What merchant and professional man, what statesman, does not look forward to such a time of repose, and anticipate a season perhaps a long one of calm tranquillity before life shall end; and when the time approaches, though the hope often proves fallacious, yet its approach is not unwelcome. Diocletian and Charles V. descended from their thrones to seek repose, the one in private life, and the other in a cloister; and the aged judge, merchant, or pastor, welcomes the time when he feels that the burden which he has so long borne may be committed to younger men.

Yet when the time of absolute rest comes, it is different from what had been anticipated. There is, to the surprise, perhaps, of all such men, this new, this strange idea; an idea which they never

had before, and which did not enter their anticipations: that they have now nothing to live for; that they have no motive for effort; that they have no plan or purpose of life. They seem now to themselves, perhaps to others, to have no place in the world; no right in it. Society has no place for them, for it has nothing to confer on them, and they can no longer make a place for themselves. General Washington, when the war of Independence was over, and. he had returned to Mount Vernon, is said to have felt "lost," because he had not an army to provide for daily; and Charles V., so far from finding rest in his cloister, amused himself, as has been commonly supposed, in trying to make clocks and watches run together, and so far from actually withdrawing from the affairs of state- miserable in his chosen place of retreat still busied himself with the affairs of Europe, and sought in the convent at Yuste to govern his hereditary dominions which he had professedly resigned to his son, and as far as possible still to control the empire where he had so long reigned. The retired merchant, unused to reading, and unaccustomed to agriculture, or the mechanical arts, having little taste, it may be, for the fine arts or for social life, finds life a burden, and sighs for his old employments and associations, for in his anticipation of this period he never allowed the idea to enter his mind that he should then have really closed all his plans of life; that as he had professedly done with the world, so the world has actually done with him.

How great, therefore, is the contrast of a man of twenty and one of seventy years! To those in the former condition, the words of Milton in relation to our first parents, when they went out from Eden into the wide world, may not be improperly applied

"The world was all before them where to choose Their place of rest, and Providence their guide;"

those in the other case have nothing which they can choose. There is nothing before them but the one path-that which leads to the grave-to another world. To them the path of wealth, of fame, of learning, of ambition, is closed forever. The world has nothing more for them; they have nothing more for the world.

I do not mean to say that there can be nothing for an aged man to do, or that there may not be, in some cases, a field of usefulness perhaps a new and a large one for him to occupy. I mean only that this cannot constitute a part of his plan of life; it cannot be the result of a purpose formed in his earlier years. His own plans and purposes of life are ended, and whatever there may be in reserve for him, it is usually a new field — something which awaits him beyond the ordinary course of events; and the transition from his own finished plans to this cannot but be deeply affecting to his own mind. I do not affirm that a man may not be useful and happy as long as God shall lengthen out his days on the earth, and I do not deny that there may be much in the character and services of an ancient man that should command the respect and secure the gratitude of mankind. The earlier character and the earlier plans of every man should be such that he will be useful if his days extend beyond the ordinary period allotted to our earthly life. A calm, serene, cheerful old age is always useful. Consistent and mature piety, gentleness of spirit, kindness and benevolence are always useful.

**THE APOSTLE PAUL AT ATHENS.*

There is in history scarcely any more interesting object of contemplation than Paul at Athens -the man, the place; the religion which he came to announce; the persons by whom he was surrounded; the address which he delivered. It may be regarded as, in a manner, the contact of the Asiatic with the European mind; it was the contact of a Christian mind with the most cultivated heathen mind of the world, and was, if not the first, yet among the most striking instances in which Christianity has been brought into collision with highly cultivated intellect. Paul had oftener come in contact with Jewish mind and with the forms of Jewish belief; he had travelled much in Arabia, Syria, in Asia Minor, and had not unfrequently encountered heathen mind under various forms of idolatry; he had recently passed into Europe, to convey the knowledge of Christianity, the first to preach it in that quarter of the globe; and he was now in Greece,-at Athens -on Mars' Hill.

On no other spot on the earth could such an audience have assembled around the apostle, as at the Areopagus. In that place there could have been assembled, on such an occasion (and for anything that appears to the contrary, there were actually assembled there at that time), the most highly-cultivated minds of the world. The Greek mind was eminently acute and subtle; it had been profoundly engaged in examining the great questions pertaining to philosophy, morality, and religion; it had pushed these inquiries farther than any other class of minds had ever done, and possibly as far as it would be possible for the human mind ever to do, without the assistance of revelation. They whom Paul here addressed belonged also to a people who were in possession of a language better fitted to the purposes of philosophy, oratory, history, dialectics, poetry, than any then spoken, a language better fitted than any other to convey abstract ideas, and to express subtle discriminations of thought.

**

EVIDENCE OF CHRISTIANITY FROM ITS PROPAGATION FROM THE EVIDENCES OF CHRISTIANITY.

There are two forms of religion in the world which owe their present existence and influence to the fact that they were at first propagated by direct effort. They are Christianity and Mohammedism. In this respect they stand by themselves. The religion of the Jews had its origin with their own nation, and grew up with themselves, and identified itself with all their legislative, municipal, and military regulations a growth among themselves, and not an accretion from surrounding nations. They indeed sought to make proselytes, but they never sought or expected to make their religion a universal religion. Moses labored to make the Jewish people a religious people, not to convert the surrounding nations, and at no period of their history did the Hebrews ever conceive the idea of converting the whole world to their faith. It was the religion

of the Jewish nation, not the religion of the world. The Egyptian religion was limited to the Egyptians, the Chaldean to the Chaldeans, the Assyrian to the Assyrians. It was a fundamental idea in the ancient Pagan religions that every nation had its own gods, and that those gods were to be respected by other nations. The Greeks did not go forth to convert the world to their Jupiter, Juno,

*From Scenes and Incidents in the Life of the Apostle Paul. -Ziegler, McCurdy & Co.