nth year, when its spontaneous produce shall be for the poor, and
further recognise and consecrate relaxation, by instituting (or more
probably adopting into the code) the three feasts of Passover,
Pentecost, and Tabernacles. The section closes with the words "Thou
shalt not seethe a kid in his mother's milk" (ver. 19). Upon this clause
much ingenuity has been expended. It makes occult reference to some
superstitious rite. It is the name for some unduly stimulating compound.
But when we remember that, just before, the sabbatical fruit which the
poor left ungleaned was expressly reserved for the beasts of the field,
that men were bidden to help the overladen ass of their enemies, and
that care is taken elsewhere that the ox should not be muzzled when
treading out grain, that the birdnester should not take the dam with the
young, and that neither cow nor ewe should be slain on the same day with
its young (Deut. xxv. 4, xxii. 6; Lev. xxii. 28), the simplest meaning
seems also the most probable. Men, who have been taught respect for
their fellow-men, are also to learn a fine sensibility even in respect
to the inferior animals. Throughout all this code there is an exquisite
tendency to form a considerate, humane, delicate and high-minded nation.

It remained, to stamp upon the human conscience a deep sense of
responsibility.

PART V.--ITS SANCTIONS.

xxiii. 20-33.

This summary of Judaism being now complete, the people have to learn
what mighty issues are at stake upon their obedience. And the transition
is very striking from the simplest duty to the loftiest privilege: "Thou
shalt not seethe a kid in his mother's milk. Behold, I send an Angel
before thee.... Beware of him: for My Name is in him" (19-21).

We have now to ask how much this mysterious phrase involves; who was the
Angel of whom it speaks?

The question is not, How much did Israel at that moment comprehend? For
we are distinctly told that prophets were conscious of speaking more
than they understood, and searched diligently but in vain what the
spirit that was in them did signify (1 Peter i. 11).

It would, in fact, be absurd to seek the New Testament doctrine of the
Logos full-blown in the Pentateuch. But it is mere prejudice,
unphilosophical and presumptuous, to shut one's eyes against any
evidence which may be forthcoming that the earliest books of Scripture
were tending towards the last conclusions of theology; that the slender
overture to the Divi