needs of mankind; and have intimated that they may be supplanted by the message of a coming teacher. They of this belief are no doubt fittingly represented by our bold and illustrious Emerson.

The Hebrew and the Greek Scriptures [said the sage of Concord] contain immortal sentences that have been the bread of life to millions. But they have no special integrity; are fragmentary; are not shown in their order to the intellect. I look for a Teacher that shall follow so far these shining laws, that he shall see them come full circle; shall see the World to be the mirror of the Soul; shall see the identity of the Law of gravitation with purity of heart; and shall show that the Ought, that Duty, is one thing with Beauty, with Science, with Joy.

The author of this book entertains very great respect for Emerson and what he wrote, as our numerous quotations from his writings testify; but if he were to venture a criticism of Emerson's contribution to literature, it would very much resemble what Emerson himself has said about the Hebrew and Greek Scriptures. He would say that Emerson has written immortal sentences that have given, and will give, pleasure and edification to millions, but that his writings are without system; are fragmentary; and do not in the main present truth to the intellect in any approximation to scientific order.

If the Hebrew and Greek Scriptures describe and explain the nature of the human soul, and the mode and manner of its orderly evolution; and if the principles thus described and explained constitute the fixed, and the knowable, and the eternal in religion, is there any reason why another Moses should again announce the Law of Human Life to the people of this world? It is

said that Isaac Newton discovered the law of gravitation; and demonstrated mathematically the truth of his discovery. Is it necessary that another Newton should again discover and explain this law? Moses, the servant of God, the giver of the Law (Mal. 4:4), was evidently one of the greatest that has ever lived upon this earth, and is deserving of the love and admiration of every rational being; and Jesus of Nazareth, who lived and demonstrated the Law (Matt. 5: 17-19), is also equally deserving of the love and admiration of mankind. "Did not Moses give you the Law, and yet none of you keepeth the Law (John 7:19). This shining Law, like the law of gravitation, has evidently existed through all eternity; it was not made by Moses, or Jesus, or any other human being; it is of God; it is "the Law of Jehovah" (Ex. 13:9; Ps. 1:2). It comes from the Mind and Heart of Being, from the common source of all. As to this self-evident truth, science in recent times has come to concur with the Scriptures. "All things proceed from One Eternal Energy," said Herbert Spencer.

"What is now called Christian religion," said St. Augustine, "was in existence also among men of old times, and has never been lacking since the beginning of the human race, till Christ himself appeared in the flesh. Since that time the true religion has begun to be called the Christian religion."

Man attains to a knowledge of the Eternal by living superior to the temptations and passing shows of the sensuous world. There have been at all times of which we have knowledge a few who have sought to live worthy of the privileges of life; and they of this high and holy fraternity are the moral and religious teachers of mankind. Law, or what is the same, Order, reigns

supreme in the universe of God; and when the soul of man is attuned to the divine order, then it is the organ of the Holy Ghost. "The Comforter shall teach you all things, and bring all things to your remembrance" (John 14:26).

"The truth has long ago been found,

Has lofty minds together bound:

The ancient truth-Now seize it fast!"

William Henry Green, Professor of Oriental and Old Testament Literature in the Princeton Theological Seminary, in his book, General Introduction to the Old Testament, said:

Nothing is plainer on the very face of the Old Testament from first to last, than the recognized fact that Jehovah was the God of Israel and that Israel was his people. Now the Law of Moses claims in all of its parts to be the Law of Jehovah given through Moses. . . . The prophets throughout claim to speak in the name of Jehovah and by His authority, and to declare His will. What they utter is affirmed to be the Word of Jehovah; their standing formula is, "Thus saith Jehovah."

Since the Christian era, it has been affirmed by those who founded their religion mainly on the ideas and doctrines of the New Testament, that the teachings of Jesus in some measure supplanted the doctrines of the Old Testament Scriptures; but this insistence seems to have lost its force in recent times. Dr. Herman Schultz, Professor of Theology in the University of Göttingen, in his recent work, Old Testament Theology, says: "There is positively not one New Testament idea that cannot be conclusively shown to be a healthy and natural product of some Old Testament germ, nor truly any Old

Testament idea which did not instinctively press towards its New Testament fulfilment." In this connection, Dr. Schultz quotes a statement attributed to St. Augustine: "The Old Testament is patent in the New; the New is latent in the Old." Perhaps it is fair to say that Dr. Schultz has expressed the judgment of a very large number of clergymen denominated Christian who have lived in recent times.

What is the real cause of this change of belief? Why are modern scholars, who have been taught from their infancy the doctrine of the New Testament, and who are more or less familiar with the scientific method, now affirming that the Old and the New Testament teach the same doctrine? It is because the views of men have broadened; it is because they are less influenced by the historic and passing; and are more given to the contemplation of principles; it is because the currents of thought in the great educational centres of the world have veered from historic to scientific lines; in a word, it is the result of the enlargement of man's capacity to think in an orderly and scientific way. If Moses gave to the people of the world the Law of Jehovah, the Law of Human Life, or to speak more definitely, the law governing the mode and manner of the soul's evolution, then it stands to reason that no one could supplant this law. "For truth is the truth to the end of reckoning," as Shakespeare has said. "Think not that I am come to destroy the Law, or the prophets: I am not come to destroy, but to fulfill" (Matt. 5: 1719).

Is it thinkable that any one should discover and demonstrate a law of falling bodies, and thus supplant the law of gravitation discovered and explained by Isaac Newton? Is that fundamental principle of

mathematics, to wit: that the three interior angles of a triangle are equal to two right angles, only an approximation to the truth? The wisest and the best, the most godlike that have ever been upon this earth, have insisted that knowledge of the truth is of the very first importance. The Scriptures teach that the knowledge of the truth is important above all; they teach that the knowledge of truth liberates man from the limitations of the sensuous world; and that they alone are free who have overcome the world. "Know the truth, and the truth shall make you free" (John 8: 32). Man's mission is to know the truth. "To this end was I born, and for this cause came I into the world, that I might bear witness unto the truth" (John 18:37). It is affirmed that the All-wise God, who made man in His own image and likeness, made him capable of a knowledge of truth; and that in this the wise behold the unspeakable glory of God.

"Order is Truth," said Thomas Carlyle. The divine order represents the truth, and the whole of the truth; and when the human soul is conformed to the divine order it is divorced from the animal kingdom of the world, and is related to the Kingdom of God, the kingdom of truth and righteousness. Religion is founded upon the idea that there is a Spiritual Kingdom which transcends the animal kingdom of the world. "My kingdom is not of this world, if my kingdom were of this world, then would my servants fight" (John 18:36). Abraham, and Joseph, and Moses, and Jesus are the names of some of them who have overcome the world; and who were consciously related to the kingdom of God while living in the world. Jesus said of his disciples: "They are not of the world, even as I am not of the world" (John 17: 14-16).