A YOUNG INDIA. BY RAM CHANDRA BOSE. "NEW Dispensation " has been in progress since the last anniversary of the Bramo Somaj in February last; and our educated countrymen are now being earnestly invited to pause and consider its claims. The sacred flag of this fresh economy was hoisted in the metropolis of British India, amid the pomp and solemnity of a religious ceremonial of special significance. A silver pole, the gift of some pious Brahmo ladies, was set up in a conspicuous place in the Brahmo Mandir or Church in Calcutta, and a crimson silk banner was mounted thereon. A special service was held in honour of this sacred symbol of "regenerated and saving Theism," and a hymn composed for the occasion was enthusiastically sung. The banner was then formally unfurled amid "varied and deafening peals" raised by "a dozen of musical instruments, from the English bugle and gong to the traditional conch-shell." The presiding minister, Babu Keshab Chandra Sen, addressed a few words of exhortation and counsel while performing this ceremony, and very briefly alluded to the principles which he was to enlarge upon in his then eagerly looked-for anniversary address. He represented the flag thus hoisted as the visible symbol of the invisible "spirit of universal union:" inasmuch as "under it" were reconciled the four scriptures of the four great religions, Hinduism, Buddhism, Christianity, and Mohammedanism;""the East, West, North and South;" "Asia, Europe, Africa and America; "men, women, the old and young." The "Apostles" present were solemnly exhorted to "go" and "preach," "far, near, and everywhere according to their light and faith." And "those of the congregation who accepted the New Dispensation were asked to come forward and touch the banner, while their names were being taken down." The ladies held a similar service "on the day following," and, while singing "sweetly" a hymn composed by themselves, they walked round with dishevelled hair." 66 To obtain an insight into the doctrines enshrined in this dispensation we must examine the address delivered by the reformer, who is properly speaking its head and soul, in the Town Hall of Calcutta, in the hearing of a very large and appreciative audience. That address, which filled columns of some of the local papers, and which has subsequently appeared in the form of a neatly published pamphlet, has been read with no little disappointment by the public at large. Mr. Sen's utterances have for some years past, if not always, been more or less incoherent and wild; but this beats its predecessors most completely in incoherence and wildness. Some excellencies it doubtless has, such for instance as purity of diction, fervour of eloquence, and some degree of rhetorical finish; but these are more than counterbalanced by blemishes of a very serious character. But its greatest fault is its want of proper arrangement or logical precision; and this, in conjunction with the redundance of irrelevant matter put in, makes it difficult for us to see what III. the lecturer is driving at. The discourse is a string of rhapsodies, and, if we free it from the charge of a laboured attempt to mystify known truths, we cannot but represent a gross confusion of ideas as its most characteristic feature. The New Dispensation is declared opposed to "egotism," and yet a very large portion of it is occupied with details of a personal character. The orator is really the hero of the oration, and his own experiences, both sombre and bright, the trials and persecutions he has had to brave, as well as the honours heaped upon him, are not merely related, but again and again referred to with what might justly be stigmatised as tedious repetition. He, however, most emphatically renounces all personal claims to prophetic or mediatorial honour, and identifies himself most completely with his brother apostles; a wise step, fitted to put an end to such rebellion as was once attributed, I do not know how far correctly, to Babu Protah Chandra Majumdar, his right-hand counsellor. Accept me," says he, "as one among many. Do you see an individual before you? You are sadly mistaken. Behold a band of apostles entrusted with the New Dispensation. As I speak, their voices speak through me. For we are an undivided and organised church." The New Dispensation is "complete" with its "band of apostles," with "its full complement of apostles, scripture and inspiration." What its inspired scripture is, we are not told, but it is evident that its champions have been weaned from their quondam habit of sneering at paper revelations. The principles of the New Dispensation, so far as they can be gathered from this incoherent discourse, are three in number. We shall refer to them in the order in which they have been enunciated. I. The first of these principles is what the lecturer calls "immediacy." Let us allow him to speak for himself:-" For we represent a new dispensation. Its distinguishing feature is its immediacy, its denial of a mediator. While all other dispensations have their special mediatorial agency between God and a sinful world, here we have no such thing, no intercessor, no mediator. None of my fellow-believers will take God at second-hand, but would go direct to Him for light and salvation, thinking it wrong and impious to rely upon me or anybody else for intercession. The humblest sinner bases his supplication for Divine mercy upon the merits of no saint or martyr, but upon the merits of the Lord alone. In the immediate presence of the Deity the least amongst us daily seeks eternal life. Upon every Theist the new Gospel imposes the vow of direct worship. This is the peculiarity of the present dispensation, and in this, more than perhaps in anything else, it differs from all other dispensations. With reference to this extract it is to be observed that two things are apparent. The first is that "the distinguishing feature" of the New Dispensation is not a new doctrine or principle. There have been, since the beginning of days, groups of people. small indeed but blatant enough to make themselves YOUNG INDIA. heard, determined and ready to call in question the generally or rather universally believed doctrine of mediation. The prominent place it occupies in the religions of the world shows its adaptability to the condition of man. But despite this patent fact, it has been gainsaid by the champions of so-called Liberalism in all ages and all countries. It cannot therefore impart a novel character to the dispensation of which it is represented as a "distinguishing feature." It should in the second place be borne in mind that denial of mediation has been a characteristic element of every form of theism or deism that has appeared and disappeared in the world since the beginning of days. It is, therefore, a heritage which the New Dispensation has received from its predecessors; and it cannot, therefore, of itself justify its ostentatious assumption of the title it has assumed. Nor is this doctrine a link of union. The great boast of this dispensation is that it reconciles the jarring religions of the world, or fuses them into a homogeneous whole. But it begins its work of religious unification by holding up a principle which involves a declaration of war against all its rivals. To these it offers peace; and their advocates cannot but be obliged for its condescension! But the terms offered, or on which peace is offered, are very unfavourable, so unfavourable that the religions to which its generosity is extended cannot accept them without neutralising themselves. The doctrine of mediation is not a nonessential feature of these systems of faith, and therefore dispensable. It is to them a vital doctrine, that sinful man cannot without a mediator approach the holy God. The denial of mediation does violence to the instincts of humanity. The prominence mediation enjoys in the religions of the world sets forth its accordance with the instincts of our nature. 66 II. But let us hasten to the second distinguishing feature of this dispensation. Let us once more allow the lecturer to speak for himself. Besides immediacy, there is another characteristic of the New Dispensation, which distinguishes it from all other religions. It is inclusive, while they are more or less exclusive. They exclude each other. But this includes all religions. If it does not include all, it is fatal to itself. This dispensation shuns altogether the old path of exclusiveness, and establishes for itself the new character of an all-embracing and all-absorbing eclecticism." The lecturer dwells upon this feature at great length, and presses a good deal of what might be represented as irrelcvant matter into service to explain himself. For instance, he shows the difference between analysis and synthesis, unity and multiplicity in religious matters, dwells upon the tendency of correct science to "evolve by processes of generalisation and classification, the unity of force and cause" from "a huge mass of facts and figures," and points out the possibility of bringing order out of the chaotic heap of the conflicting faiths of humanity. There is a science "in the dispensations of God" as "in all things." "Do these alone stand beyond the reign of law and order? Are they mere accidents that happen without method or sequence?" Of course not, the lecturer replies. Men have not seen, and therefore they have ignored and denied the connecting link between the several dispensations. The New Dispensation has discovered the missing link. It has found the secret thread which goes through these dispensations 779 and keeps them together. A great deal in this strain. There is a glaring fallacy running through this and many other statements of the sort crowded under this head. Brahmoism is not a whit more inclusive than Christianity. The champions of Brahmoism cast in our teeth such sweet phrases as these, exclusiveness, intolerance, bigotry, narrowmindedness; but these epithets may as legitimately be applied to them as to our own selves, if they can be applied to us legitimately at all. We are by no means more exclusive than they. They include truth, and exclude error. They do not say to the religions of the world, "come as you are, and we will embrace you as brethren beloved." Their language is, "come shorn and divested of your error, and we will hold out the right hand of fellowship to you." This is precisely what we are willing to do. We recognise the fact, as clearly and as emphatically as they, and the authors from whose writings they derive their inspiration do, that there is some truth in every religion on the surface of the globe. Nay, we believe that unmitigated and unmixed falsehood, falsehood without a spark of truth to recommend it, would not spread in this world. Mankind would recoil from it in horror, as they would recoil from a man who was all vice, and had not a single redeeming quality. That the religions of the world have some elements of truth buried under heaps of error was first proclaimed in the Church by Christian writers in the very first and second centuries of our era, nay, by the Apostles themselves. Now if these religions were to come to us shorn of their error, what Christian would not embrace them with the readiness with which the Brahmo leader is willing to accept them when they thus come? Why should his faith be paraded as especially inclusive, and ours as particularly exclusive? And why should we of all men be most persistently accused of exclusiveness and intolerance? Is Mr. Sen after all willing to accept them just as they are with their heaps of error concealing their sporadic elements of truth? If he is, our prayer is, God defend us from such liberalmindedness, a liberal-mindedness which makes no distinction between truth, and untruth, holiness and unholiness! And His statement that all the dispensations of religion that have appeared and disappeared on the surface of the globe are dispensations of God, is one to which we most unhesitatingly demur. They apparently clash with and contradict each other; but as God cannot clash with or contradict Himself, they cannot all in their entireness be ascribed to Him. But Mr. Sen has discovered the "missing link" by means of which they may all be unified. What this missing link is he does not tell us. he is wise enough not to attempt the impossible task of reconciling all the conflicting religious beliefs of humanity. Is it not a singularly significant fact that he applies his missing link to the varied progressive developments of one religion, and leaves the others in the cold? He sets forth at great length the unity between Moses and Christ, and Christ and Paul, but does not make the slightest attempt to set forth the unity between Buddha and Patanjali, the Indian champions of Atheism and Theism, between the Polytheism of the Puranas and the Monotheism of the Koran. Are we to ascribe this neglect of duty to a secret conviction that, while the reconciliation of the Jewish with the Christian Scriptures is feasible enough, a reconciliation of "the four great scriptures of Hinduism, Buddhism, Christianity and Mohammedanism" is an impossibility? But perhaps Mr. Sen's meaning is this. There are confessedly scattered rays of truth in all the jarring religions of the world; extricate these rays from the circumambient darkness of error, gather them into one focus, and you have a new dispensation in which they are all unified. No statement can be fairer than this. Take the good out of every religion, the truth dissociated from the error by which it is neutralised, and work up the treasure thus accumulated into a system, and you have a religion free from the slightest touch of falsehood. But who is to do this? Mr. Sen does not claim infallibility as the Pope in doctrinal matters, and consequently he is not the man to gather the scattered rays of truth in the religions of the world into one focus, and thus initiate a faultless dispensation. 66 spirit of our life, so contemplate the communicable It is curious to ascertain what his present views of Christ are. He calls our Lord his Master most decidedly, and is surprised that we Christians do not hail him, amid unmistakable signs of gratulation and joy, as our most powerful and illustrious ally in India. He seems to feel the neglect to which he has been consigned by the missionaries, who once seemed disposed to bid him God-speed, most poignantly; and complains of the injustice they are doing him. It becomes them, therefore, to assure him that so long as he refuses to recognise in Christ Jesus "Very God and Very Man," a gulf wide, though under divine blessing not impassable, separates him from them. His Christology has passed through many phases of development since the beginning of his career; and its present phase is by no means fitted to recommend him to them who look upon the essential divinity of our Lord as both the foundation and vital element of Christianity. He says, "What Christ claimed was only subjective divinity, not objective deity. He was God-con This idea needs a little expansion. There are principles at work, social and moral influences both good and bad; and the human soul must be free from all wrong bias, that is, perfectly sinless, before it can be benefited by the one class without being injured by the other. Again, there are associations and traditions afloat in every country, current ideas both good and bad by which human character is fashioned; and a man must be free indeed from all wrong proclivities before he can be at one and the same time moulded by one class and shielded from the other. It is only a perfectly pure and spotless soul that can maintain its integrity and uprightness amid the manifold corrupting influences of life; and it is only a perfectly sinless man that can instinctively recognise the truth in every current tradition or idea, and separate it from all admixture of falsehood. Such a man Mr. Sen is not, according to his own confessions; and, therefore, he is not the man to elaborate a system of unmixed truth. But Christ was according to Mr. Sen's admissions a perfectly sinless man, and therefore He was fitted, by means of moral faculties unimpaired by sin and a judgment free from all bias, to discover the true in all current ideas, and to evolve from them a system of unmixed truth. And so when Mr. Sen sets aside the dispensation inaugurated by our Lord, and brings forward a higher dispensation to supersede it, he is guilty of self-contradiction, as well as presumption.sciousness, not God. He was partaker of the Divine But perhaps Mr. Sen's belief is that he is only re- nature." His tendency to make Christ evaporate viving the dispensation of Christ, after freeing into an abstraction, the spirit of obedience, or the it from the load of theological wrangling, under principle of self-surrender, is manifest even in which it lies buried in Christendom. In that case this discourse, though in one passage he brings he cannot call it a new dispensation, and his own prominently forward the objective historical perdispensation, without being guilty of shameless pla-sonality of our Lord. He vacillates, and our prayer giarism. III. But it is time for us now to come to the third and last great principle of the New Dispensation. This principle is subjectivity. One has to toil his way through a regular wilderness of connected and unconnected matter, reasoning to the point and beside the point, in order to obtain an insight into what he says under this head; and after having waded through it, knee-deep in burning sand, he is not sure that he has apprehended the lecturer's meaning. What does he mean by the subjectivity of the New Dispensation? If he means that we must so meditate on God that Ilis Spirit shall be the guiding is that he may vacillate till he is convinced of the Supreme Divinity of Christ, and of the truth of the peculiar doctrines associated with the dispensation He sealed with His blood. Here then is a New Dispensation without a single element of novelty in it! When, however, we refer to this patent fact, our Brahmo friends turn the tables on us, and state that there was nothing new in the dispensation inaugurated by our Lord. The principles of morality and the grand doctrines He welded into symmetrical system might be found scattered in the Jewish scriptures, and buried under exist ing systems of religion. But we maintain that the BIBLE STUDIES FOR HOME AND SCHOOL. dispensation inaugurated by our Lord did not revolve around any doctrine of theology or principle of morality taught by Christ or any other person. It revolved around Christ, the central fact of history, the miracle of miracles, the climax of a long-continued series of revelations, the crowning exhibition of Love Divine, the one atonement for sin and uncleanness, the Emmanuel, whose advent involved a new creation and whose departure was accompanied with the greatest of miracles, barring His own self; the life and light of the world, the Saviour of mankind, and the captain of our salvation. The Christian dispensation clusters around the most glorious, as well as assuring facts of history-a God-man bearing our infirmities and carrying our sorrows, wounded for our transgressions and bruised for our iniquities, agonising in the garden and dying upon the Cross for sin, rising from the grave and ascending up to heaven amid bright processions of angelic worshippers, now seated on the right hand of the Majesty on High, regulating the affairs of this world with a single eye to the spread and ultimate triumph of His kingdom. The Christian dispensation revolves around this group of miraculous facts of transcendent glory. Is there any fact in Brahmoism corresponding to these, or any of these? Yes-do you not see the silver pole standing in the pavement in front of the pulpit of the Brahmo Mandir in Calcutta, the crimson banner playing in the buxom air, and devout ladies "going around with dishevelled hair!" Shall we say, "Here is a descent from the sublime to the ridiculous?" 781 long ages by Christ's people. They have followed their Lord himself, in the path of suffering; they have believed to the saving of their souls; and with one consent they testify that none ever trusted Him in vain. The time may seem long; they may have had to "tarry the Lord's leisure" during many a weary day and night, when they would have fainted unless He had so strengthened their heart that even in the night of their sorrow they sang His praise. Neither the Psalmist, nor the many who have since his day suffered and trusted like him, knew at the time how invaluable to the Church their testimony was to prove. They had a work given them to do, the importance of which was hidden from their eyes; and may it not be so with some afflicted one who reads this page? May it not be your portion, my reader, to glorify your Saviour by the joy of trusting Him, adding your voice to the many who say continually, "Wait, I say, on the Lord"?" Bible Studies for Home and School. BY THE REV. S. G. GREEN, D.D. INTERNATIONAL LESSON. DECEMBER 11. Sabbath Thoughts. THE JOY OF TRUST IN GOD. "Now shall mine head be lifted up above mine enemies round about me: therefore will I offer in His tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord." - Psa. xxvii. 6. IT T was not when surrounded by comforts, ease, peace and plenty, that the Psalmist vowed to offer his sacrifices of joy, and sang his song of praise. It was when surrounded by enemies; when "an host" lay encamped against him; when false witnesses had arisen up against him, breathing out cruelty. Prayer and faith were the wings on which his soul arose, above his foes, into a region of holy calm; and keeping his eye fixed on the Lord, his light and his salvation, he saw nothing but matter for triumph in the circumstances of difficulty in which he was placed, which he was sure would be turned to his good and to the glory of his great Redeemer. He tells his experience, that others may be comforted. He would have all men know that it is not a vain thing to wait upon the Lord. The song which he raised so many centuries ago, still encourages the Lord's faithful ones to struggle on and to hope on, though surrounded with difficulties. The voice which bids us "wait on the Lord, and be of good courage, and He shall strengthen thine heart," has been echoed and re echoed throughout LAST DAYS OF MOSES. DEUTERONOMY XXXII. 44-52. GOLDEN TEXT, PSALM XXXVII. 23.- The steps of a good man are ordered by Jehovah; and He delighteth in his way.' INTRODUCTION.- Deuteronomy' means second law. The book contains the substance of the laws which had been given at the outset of the journey through the wilderness, repeated in a form adapted for observance when the people had reached a settled home. This part of Old Testament scripture is especially honoured in the New; our Lord quoting from it in His threefold reply to the threefold Temptation (Matt. iv. 4, 7, 10). ance. The book is called by the Jews These are the Words, from its commencement. See also ch. i. 1-3, for note of place and date, all this particularity stamping the book with peculiar importMoses first recounts the history, then delivers the law mingled with solemn warnings and appeals, ending with a Song' and a 'Blessing' (ch. xxxiii.)-the song and the prophecy of a dying man! The Reading Lesson which comes between the two is supposed to be part of the appendix (including also ch. xxxiv.; see next week's Study') added by a later hand. 6 6 I. APPEAL OF MOSES TO THE PEOPLE.-Read vers. 44-47. This Song. For the command of God to write it, and teach it to the people, see ch. xxxi. 19. It was a 'testimony, for God,' and against the children of Israel,' a grand and solemn vindication of Jehovah's dealings with His people, a denunciation of their guilt in departing from Him; ranking with the sublimest flights of Old Testament inspired poetry. Thrilling must have been the scene when the aged lawgiver, the only survivor of his generation, came forth before the hushed awe-stricken multitude with his younger comrade and trusty successor Joshua by his side, and poured forth this grand strain, calling heaven and earth to listen (ver. 1)! Hoshea the son of Nun-so called by the writer of this appendix to Deuteronomy. Moses had changed his name to Jehoshua or Joshua. The former name expresses 782 BIBLE STUDIES FOR HOME AND SCHOOL. simply deliverance; the latter, Jehovah as the deliverer. It is, as all know, the name that has become sacred in its Greek form Jesus. Moses made an end, mentioned as if to call attention to the pause of solemn silence after his words-words that had told of fearful vengeance on transgressors, yet had closed in tones of tenderness and love. Upon that hush breaks in again the voice of the inspired bard, confirming the impression by a plain and strong appeal. Set your hearts unto all the words, etc; or, as we say, lay the words to heart-not only the majestic words of the 'Song,' but all the words of this law, the rule and charter of Israel's life. From generation to generation were these great lessons to be learned. Command your children; this injunction is constantly repeated-see the beginning of the great rehearsal of the Law, ch. vi. 6, 7; also Psa. lxxviii. 4-6. That children should thus learn God's will from their elders, would be the secret of Israel's strength. Hence national, as well as personal life. In both respects, then, these commandments are not a vain thing. Only he truly lives, who obeys, Lev. xviii. 5; Psa. cxix. 93 (quickened means made alive); Prov. xiv. 27; Isa. lv. 3; John v. 24. Thus also the nation should prolong its days. A nation lives, though the men and women who compose it pass away. While the people of Israel remained true to God and to His law, they would be enabled to overcome their enemies, be protected against assault, and maintained in prosperous possession of the land which God had given them. Obedience to God's laws is the secret of national permanence and greatness. See ch. vi. 2; xi. 21. Whither ye go over Jordan, not we. Moses knew that this last and crowning joy was not for him! II. MOSES SUMMONED TO DIE.-Read vers. 48-52. Jehovah spake unto Moses, as He had already done; Num. xxvii. 12-14. That self-same day, in which he had poured forth this wonderful 'Song.' The inspired prophet must turn aside in the hour of his highest triumph, and own himself mortal! This mountain Abarim (regions beyond '), a mountainrange, rising steeply on the east of Jordan, like a wall, with a height of from 2000-3000 feet, and sloping down to the plains of Moab. Nebo was one of its heights, the summit of Pisgah ('the peak'), ch. iii. 27, over against Jericho, where the range is boldest and loftiest. And behold the land of Canaan, as detailed in next week's 'Study;' and die in the mount. Moses was prepared for this. Months ago, in Kadesh, he had learned that this would be his doom as well as that of Aaron his brother. In Aaron's case it had already been fulfilled-where? and how? Beautiful is the description of death-be gathered unto thy people. So Gen. xv. 15, 'thou shalt go to thy fathers'; xxv. 8, Abraham was gathered to his people;' Isaac, xxxv. 29; Jacob, xlix. 33; Aaron, Num. xx. 24; Hezekiah, 2 Chron. xxxiv. 28. The words tell not only of the great congregation of the dead, but of the assembly of the living; not only of the grave, but of heaven! There was a greater meaning in them than perhaps the patriarchs knew. To them the words meant death, but God meant the life beyond.' But why must Moses die? Not only because he was very aged and his work was done. We might have thought that this was reason enough. Hardly was it for his trembling hand now to grasp the sword of conquest. As the leader of Israel, he must now give way to younger, stronger men. Yet might he not have been spared at least to pass the Jordan, to feel his feet on the soil of the Land of Promise, and then to say 'Lord, now lettest Thou Thy servant depart in peace!" To have borne so much, to have gone so far, and not to take the last step! This he might have done, but that he had sinned. See the story of Meribah in Kadesh (Meribah, Contention'), Num. xx. 1-13. especially ver. 12: in the wilderness of Zin (the Arabah). Here the sin of Moses and Aaron is specified. Not simply that they had lost their temper, as sometimes represented. Hasty temper is a bad thing, but it was not that which excluded them from Canaan. Nor was it only that they did not obey exactly. God had said, 'Speak ye unto the rock;' but Moses lifted up his hand and smote the rock twice.' This also was a sin. God's commands are given to be obeyed in spirit and in letter: but this sin was not the whole, nor yet the chief part of their transgression, Where they were most deeply wrong was that they believed not God, to sanctify Him in the eyes of the children of Israel. But how did they show this unbelief? First by their angry haste. Belief, or trust, is calm, assured. 'He that believeth shall not make haste.' God commanded them to speak, but they act as though a word would not be enough; and to smite the rock twice looked like distrust of God's power. But more than this; they did not sanctify' or honour, Him ‘in the eyes of the children of Israel.' This they failed to do when they said, 'Must we fetch you water out of this rock?' Their words seemed to claim the power for themselves. It was the precise opposite of the sentiment, Not unto us, O Lord, not unto us, but unto Thy name be glory.' The words of Moses called the attention of the people to himself and his brother as supplying the need, instead of pointing upwards to God. So was their insufficiency made manifest, when the people passed over into Canaan without them. By taking the leader and the priest away God shows the people that none are necessary to Him. His great purpose goes on, just the same, though the greatest and the best are removed. Moses 'spake unadvisedly with his lips,' Psa. cvi. 31. Had he not great provocation? Were not the people too provoking for him to endure it? After bearing with them for forty years, was it not natural that he should at last be wearied out? Yet God had borne with them patiently, Acts xiii. 18; and Moses, the meekest of men (Num. xiii. 3), ought to have held out to the end. Two affecting lessons:-1. that we often fail just where we had seemed strongest; and, 2. that we are never safe from temptation, or from the evil of our own hearts, unto the end. The punishment of Moses lay in his bitter disappointment; yet he must have felt it to be deserved; and the great lesson to the children of Israel was well purchased even by their leader's death. To place God first in our thoughts, to trust Him wholly, to honour Him supremely-these were the teachings which their leader left them, in acts more impressive than words, as he went submissively up to Nebo. The Golden Text may be used by way of showing that the steps of a good man are wisely and rightly ordered by Jehovah, even when they seem to falter, or to turn aside. God will bring him back, though it be by a sorrowful path, or even through the gates of death. God delights in the way of His servants, not in every part of it, but in that way as a whole-especially in that to which it tends, after the struggles and failures of life: the life, the glory everlasting! Dean Perowne, however, gives the words a somewhat different turn: "From Jehovah is it that a man's steps are established, So that He hath pleasure in his way.' 'He that would walk securely, and so as to please the Lord, must trust in the Lord to guide him.' QUESTIONS. 1. Which of the Psalms is termed the 'prayer of Moses, the man of God'? Show its points of similarity with this Song.' 2. What points of likeness, and of unlikeness, are there between the scene at Meribah, and that which had occurred thirty-eight years before? 3. How were the words of Moses, respecting the conditions of national life, fulfilled in after-days? 4. What are the chief intimations of immortality given in the Old Testament? |