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 rather than less. It is secured to them by the facts of human nature, and by the unalterable constitution of things. 'God hath given commandment to bless, and he hath blessed, and we cannot reverse it; he hath not seen iniquity in Jacob, and he hath not seen perverseness in Israel; the Eternal, his God, is with him!'

Anyone does a good deed who removes stumbling-blocks out of the way of our feeling and profiting by the witness left by this people. And so, instead of making our Hebrew speakers mean, in their use of the word God, a scientific affirmation which never entered into their heads, and about which many will dispute, let us content ourselves with making them mean, as a matter of scientific fact and experience, what they really did mean as such, and what is unchallengeable. Let us put into their 'Eternal' and 'God' no more science than they did:—the enduring power, not ourselves, which makes for righteousness. They meant more by these names, but they meant this; and this they grasped fully. And the sense which this will give us for their words is at least solid; so that we may find it of use as a guide to steady us, and to give us a constant clue in following what they say.

And is it so unworthy? It is true, unless we can fill it with as much feeling as they did, the mere possessing it will not carry us far. But matters are not at all mended by taking their language of approximate figure and turning it into the language of scientific definition; or by crediting them with our own dubious science, deduced from metaphysical ideas which they never had. A better way than this, surely, is to take their fact of experience, to keep it steadily for our basis in using their language, and to see whether from using their language with the ground of this real and firm sense to it, as they themselves did, somewhat of their feeling, too, may not grow upon us. At least we shall know what we are