e made a purchase in the bazaar. There are, indeed, traces in some
of the earliest Vedic hymns of a feeling of dependence upon superior
powers, yet the Brahmanical priesthood taught men that he who was rich
enough to offer a sacrifice of a hundred horses might bankrupt heaven,
and by his simple right of purchase even rob Indra of his throne.[221]
As stated in a previous lecture, so far was this system from "the faith
which works by love" that even demons, by costly sacrifices might
dispute the supremacy of the universe.

There is an equally significant contrast between the legislation of
Moses and that of Manu. The life and experience of the former are
interwoven with his statutes. They are illustrated with references to
actual events in the history of the people. The blessings, the trials,
the punishments, the victories, the defeats of Israel enter into the
texture of the whole Mosaic record: it is full of sympathetic feeling;
it takes hold on the actual life of men and therefore is able to reform
and elevate them. It brings not only Moses, but Jehovah Himself into
personal sympathy with the people. But Manu presents statutes only. Many
of these are wholesome as laws, but they are destitute of tenderness or
compassion. No indication is given of the author's own experience, and
we are left in doubt whether there were not many authors to whom the
general name of Manu was applied. There is no inculcation of gratitude
and love to God, or any hint of His love to men. No prayer, no song, no
confession of dependence, no tribute of praise, no record of trembling,
yet trustful, experience. It is all cold, lifeless precept and
prohibition, with threats of punishment here and hereafter. Religious
exaction is most strict, but there are few religious privileges except
for Brahmans, and these they possess by divine birthright. No
particular favor is asked from any being in heaven or on earth.

With respect to this same element of personal trust, and real, heartfelt
experience, contrast David also with any author whose name is given in
Hindu literature. He was full of humanity, large-hearted, loving,
grateful, and though stained by sin, yet he was so penitent and humble
and tender that he was said to be a man after God's own heart. He was a
successful warrior and a great king, but he held all his honor and his
power as a divine gift and for the Divine glory. Compare the 119th Psalm
with the Upanishads, or with any of the six schools