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 us and to our children for ever: that we may do all the words of this law.' How different from our licence of full and particular statement: 'A Personal First Cause, who thinks and loves, the moral and intelligent Governor of the universe!' Israel knew, concerning the eternal not ourselves, that it was 'a power that made for righteousness.' This was revealed to Israel and his children, and through them to the world; all the rest about the eternal not ourselves was this power's own secret. And all Israel's language about this power, except that it makes for righteousness, is approximate language,—the language of poetry and eloquence, thrown out at a vast object of our consciousness not fully apprehended by it, but extending infinitely beyond it.

This, however, was 'a revealed thing,' Israel said, to him and to his children: 'the Eternal not ourselves that makes for righteousness.' And now, then, let us go to the masses with what Israel really did say, instead of what our popular and our learned religion may choose to make him say. Let us announce, not: 'There rules a Great Personal First Cause, who thinks and loves, the moral and intelligent Governor of the universe, and therefore study your Bible and learn to obey this!' No; but let us announce: 'There rules an enduring Power, not ourselves, which makes for righteousness, and therefore study your Bible and learn to obey this.' For if we announce the other instead, and they reply: 'First let us verify that there rules a Great Personal First Cause, who thinks and loves, the moral and intelligent Governor of the universe,'—what are we to answer? We cannot answer.

But if, on the other hand, they ask: 'How are we to verify that there rules an enduring Power, not ourselves, which makes for righteousness?'—we may answer at once: 'How? why as you verify that fire burns,—by experience! It is so; try it! you can try it; every case of conduct, of that