nd in the world within man. The lower
forms of Its action are to be interpreted by Its higher forms. Nature is
to be resolved by Man. The Ten Words were given as the statutes of Jehovah
himself the personification of some form of nature's force. Out of this
simple germ grew, the noble thought which anticipated the knowledge of
our _savans_ and the intuitions of our seers; who unite in showing us one
order in the starry heavens and in the mysteries of mind. Thus it is that
the Bible feeds so richly, when read aright, that awe which steals upon us
as we face nature and see ourselves mirrored there in shadowy outline; and
realize the One in all things--God.

There is a beautiful illustration of this in a noble poem that our later
critics have handled with a strange lack of perceptiveness. The Nineteenth
Psalm opens with a lofty apostrophe to Nature, commencing:

The heavens declare the glory of God,
And the firmament sheweth His handywork.

At the seventh verse the Psalm abruptly passes to a eulogy of "The
Law"--the moral law shrined in the priestly Thorah:

The law of the Lord is an undefiled law,
Converting the soul;
The testimony of the Lord is sure,
And giveth wisdom unto the simple.

Here we have, say our learned critics, two psalms welded into one, a song
of nature and a song of the soul. As though nature and man did not form
one divine poem in two cantos! As though the system of the world around us
did not type the world within us! As though it were not always the most
instinctive action to pass from the sense of an Order in the starry
heavens, and the awe thus awakened, to the sense of an Order in the soul
of man, and the deeper awe thus roused!

We know that the Hindus and Egyptians made use, each, of one word to
express the law of nature and the law of conscience. The physical order
interpreted the sense of a moral order.

The Egyptian _maat_, derived like the Sanskrit _rita_, from merely
sensuous impressions, became the name for moral order and
righteousness.[61]

The Nineteenth Psalm is only the expression among the Hebrews of this
wide-spread instinct; an instinct which learned critics may lack, but
which the poet still inherits; as the Sphynx whispers to him of the double
life of nature and of man, that yet are

By one music enchanted,
One Deity stirred.

4. _The Bible leads us on to that sense of sin, in the presence of this
"Law," which no lower tho