R.W. SlbtKoirp 
 
 OT -tke Writli^qs or Moses 
 
 BS2587 
 .856 
 
APR 1 ?. 1S27 
 
 SHEWN IN HIS OWN USE OF THl 
 
 A SERMON, 
 
 PREACHED AT ST. ANNE's BEDEHOUSE CHAPEL, LINCOLN, 
 
 ON SUNDAY, NOVEMBER 2Srd, 1862, 
 
 THE REV. R WALDO ^IBTHORP, B.D., 
 
 Foivnerly Fellow of Magdalen College, Oxford. 
 
 LONDON : J. AND F. H. RIVINGTONS. 
 
 LINCOLN : "W. AND B. BROOKE. 
 
 186Q. 
 
 PRICE ONE SHILLING. 
 
This Sermon ivas written and ineached ivithoiit the slightest 
 idea of inthlication ; hut some luho heard it, having expressed an 
 opinion that it might he usefid at the present time, it is at once 
 published, with prayer to God that it may, in however small a 
 measure, prove so. 
 
 St. Anne's Lodge, Lincoln, 
 
 November llth, 1862. 
 
 V 
 
SERMON. 
 
 Titus, ch. ii., v. 1. 
 
 " But speak thou the things which become sound doctrine." 
 
 This admonition is one of very extensive application, and 
 embraces a large range of subjects. The Apostle in the 
 following context applies it practically, to the regulation 
 of the conduct of Christians, of both sexes, of all ages, and 
 of various conditions ; of aged men and women, young 
 men and women, and of servants towards their masters. 
 I propose on this occasion to make another, but quite al- 
 lowable application of it. 
 
 The subject of this discourse will be the use made by 
 our Blessed Lord in His earthly ministry of the five Books 
 of Moses, called the Pentateuch. I shall shew you that He 
 frequently referred to them as authority of the highest 
 kind, even as Divine Authority, both as to matters of fact 
 or historical circumstances, and as to doctrine and morals ; 
 thus giving the fullest possible sanction to theii* Inspired 
 Truth. He received them uniformly as the Word of God, 
 thereby commending them to us, with that commmenda- 
 tion which St. Paul afterwards wrote of Holy Scripture to 
 Timothy : "All Scripture is given by inspiration of Ood, 
 " and is profitable for doctrine, for reproof, for correction, 
 "for instruction in righteousness." If He who was the In- 
 carnate Word and Truth of God, so regarded the writings of 
 Moses, with what obedience of faith should we receive 
 them : with what entire confidence may we read them, and 
 use them for our own direction in faith and godliness : and 
 
4 
 
 with what decision should we reject every attempt to 
 weaken theii' authority and lessen our wonted reverence 
 for them ! For, how truly may we say of them : " Thy 
 "word is a lamp unto my feet, and a light unto my 
 "path :" making it our earnest prayer respecting them, 
 " 'Stablish thy ivord unto thy servant." It is of no slight 
 consequence, but of fh'st importance, that we have neither 
 wavering nor hesitation of doubt respecting the Divine 
 Authority of any portion of that Holy Book of Books, 
 which we are privileged to call ouii Bible. 
 
 I. Let us look at Our Lord's use of the writings 
 OF Moses, as authority in matters of fact, or 
 historical circumstances. 
 
 I preface the subject with four remarks. 
 
 First, that when a person of unquestionable veracity, 
 wisdom, and knowledge, quotes a writer as an authority 
 of the highest kind in matters of fact, we are warranted 
 to extend our reception of his testimony not only to the 
 particular circumstances or events he speaks of, but gene- 
 rally to other statements of the same writer. For, who 
 would think of quoting as an authority in matters of his- 
 tory, a writer who had written a gTeat many falsehoods, 
 as well as truths, and made almost as many mistakes as 
 correct statements ? Suppose a writing, containing men- 
 tion of an hundred historical circumstances, in themselves 
 of more or less weight, of which one half were true, but 
 the other half untrue, or largely erroneous, who would 
 bring forward that writing as an high authority, at least 
 without some warning of its ambiguous character 1 How 
 it would mislead to set forth such a writing as one to be 
 fully relied on ! 
 
 Secondly, which is closely connected with the former 
 remark; when one, so incapable of error in speech or judge- 
 ment as our Blessed Lord, refers generally to an author 
 and his writings, as truth, to be received by us as such, it 
 
5 
 
 is enough to prove his estimation of them that he brings 
 forward certain leading events. We ai-e not to require 
 that he should mention all, or even very many minuter 
 cu'cumstances, but such as his discourse naturally led him 
 to adduce. We are reasonably to accept these, as a sample 
 of the genuineness of the whole of such author's writings. 
 
 Thirdly, which is of considerable importance. Such 
 testimony is especially weighty m favour of a writing, if 
 the circumstances brought forward as truth, are such as 
 we might naturally be most disposed to doubt of, from 
 their unlikelihood or other causes. For, if these are testi- 
 fied to as truths, much more can we have no reason to 
 doTibt of circumstances and events, not at all in themselves 
 unlikely or incredible. 
 
 FouETHLY, that when our Blessed Saviour refers to a 
 writing as Divine Truth, or, in other terms, the Word of 
 God, this alone forbids us to entertain the notion that a 
 considerable part of it, even if true, is only ilie Word of 
 Man, a merely human composition. For, how derogatory 
 is it to the wisdom of God, how inconsistent with a Reve- 
 lation from Himself, to suppose Him to use a writer, and 
 inspire him to be His penman, whom He would leave to 
 mix up with His inspired communications, in one writing, 
 his own human thoughts and conceptions ; not to say, his 
 own errors, inventions, and fables. 
 
 Now let us, keeping in mind the above remarks, look 
 at Our Lord's use of the historical events and circumstances 
 recorded by Moses. 
 
 1. The formation of Adam and Eve has something 
 very singular about it as an historical record : that such a 
 wonderful Being as Man, a creature of such capacities, and 
 faculties, should be made out of the dust of the earth ; and 
 stranger perhaps still, that woman should be formed from 
 a rib taken out of man ^vhile he slept. It seems very 
 strange. It has a character of fable about it. Modern in- 
 fidehty has strove to put it all on one side, and, besides 
 other suppositions, to make the human race a result of the 
 
 B 
 
6 
 
 lengthened gradual improvement of matter previously ex- 
 isting in much lower forms. According to a scientific 
 writer of this day, Man might have been originally a 
 mushroom gradually developed into what he is. Now 
 observe our Lord's reference to Moses' account, and the 
 authority He gives it. " Jesus answered and said to the 
 " Pharisees : have ye never read, that He which made 
 " them at the beginning made them male and female, and 
 " said : for this cause shall a man leave father and 
 ''mother, and shall cleave to his tvife, and they tivain 
 "shall he one flesh." Christ does not say (it is to be 
 specially noted) "Have ye never heard," or "has it not been 
 "handed down to you as a tradition," but, "have ye never 
 " read," referring to a known wi'itten document. And can 
 there be any question as to our Lord's reference to Moses' 
 account of the formation of Adam and Eve as given in the 
 second chapter of Genesis ? For He introduces, as a quo- 
 tation from it, the identical words of Moses. Would He 
 have done this, if that record was fabulous, or largely 
 mixed up with fable ? 
 
 2. The murder of Abel is stated by Him as an un- 
 questionable fact ; and the cause, the enmity of ungodly 
 Cain, is not obscurely referred to in that solemn denuncia- 
 tion : " That wpon you 'may come all the righteous blood 
 "shed upon the earth, from the blood of righteous Abel 
 " unto the blood of Zacharias, son of Barachias, whom ye 
 " slew betiueen the A Itar and the Temple." The connec- 
 tion of these cases of persecution unto blood shews that 
 Our Lord regarded and knew His hearers rightly to admit 
 them both as historical facts. It is a testimony to the 
 truth of the Mosaic record. 
 
 3. The destruction of the earth by Noah's flood, and 
 the preservation of a few persons in a vessel called an Ark, 
 has often been laid hold of as so incredible, that Moses has 
 been affirmed to be delivering an amusing fable, a fiction, 
 or writing according to popular belief; in other words, the 
 historical record is not divine truth. And undoubtedly, as 
 
it was a most awful, so it was a most marvellous event, 
 referable only to the infinite power of God, in wrathful 
 exercise. But how did Our Lord regard it? He thus 
 refers to it : "As in the days that were before the Flood, 
 " they ivere eating and drinking, marrying and giving 
 "in TTiarriage, until the day that Noe entered into the 
 "Ark, and knew not until the Flood came, and took the'm 
 "all away; so shall also the coming of the Son of Man be." 
 Does He intimate any doubt of, or give His hearers any 
 reason to question the Mosaic record ? Grounding upon it 
 also, as fact, another fact, yet to be revealed, aiid one of 
 the iveightiest in the Christian Dispensation, His own 
 second coming ? — Who that receives Our Lord's words as 
 truth, can question the truth of the record in Genesis ? It 
 was no great flood, but yet of limited extent ; nor was 
 there a deliverance of some portion of the human race in 
 some remote land: All were swept away, except such as 
 were in the Ark; and their preservation was through their 
 being in a vessel — be it a great ship, or what not — called 
 an Ark. 
 
 4. The destruction of Sodom and Gomorrha, and that, 
 if by natural causes, by these supernaturally set at work 
 by God, is distinctly confii-med by these words of Christ, 
 "As it tvas in the days of Lot, they did eat, they drank, 
 "they bought, they sold, they planted, they builded," 
 (words conveying an idea of that prosperity and security 
 which the brief reference in Genesis to the worldly ad- 
 vantages of these cities warrants us to suppose.) "But 
 " the same day that Lot ivent out of Sodom it rained fire 
 " and brimstone from heaven, and destroyed them all." 
 Can any one reasonably doubt Our Lord's recognition of 
 that catastrophe, as described by Moses, as most strictly 
 true ? How express is His reference to Moses' account ? 
 
 5. A comparatively little circumstance is mentioned 
 by Moses, as attending the larger destruction: the turning 
 of Lot's tvife into a -pillar of salt. To human reasoning 
 this seems a very strange occuiTence, having as much the 
 
character of a fable as any recorded in Holy Scripture, or 
 in fabulous heathen writings. Yet Our Lord evidently 
 esteemed it as Divine truth, when He enforced a solemn 
 warning to His hearers to flee from the wrath to come, 
 and to be ready against His own second coming, by the 
 few words, "Remember Lot's wife." Is it credible that 
 He would so have introduced a popular error, or a poetic 
 fable ? Or may we suppose Him deceived or ignorant ? 
 
 6. On more than one occasion Our Lord speaks of 
 Abraham in terms which could leave no doubt in His 
 hearers that He regarded as truth the records of that Pa- 
 triarch. "If ye ivei^e Abraham's seed, ye would do the 
 "deeds of Abraham." " Your father Abraham, rejoiced 
 "to see my day, and he satu it and was glad." "Before 
 "Abraham was 1 am." Would He have thus spoken of 
 an individual whose history was mixed up with fable, or 
 thus referred to mere human writings ? He refers also to 
 Isaac and Jacob in a similar tone of recognition of their 
 history. 
 
 7. In the life of Moses, as related in the commence- 
 ment of Exodus, there occurs an event that to human 
 reasoning has a fabulous character about it : the appear- 
 ance of God, or an Angel, to him in a flame of fire in a 
 bush, which yet was unconsumed by that flame. Who 
 would credit such a marvel, if stated on human authority 
 only ? Yet Our Lord uses it to confirm the great Chris- 
 tian doctrine of the Resurrection. "As touching the 
 "dead, that they rise, have ye not read in the Book of 
 "Moses (a distinct reference again to a written record) 
 " how in the Bush God spake unto him, saying, I am the 
 " God of Abraham, and of Isaac, and of Jacob ?" Would 
 " He have thus spoken of a fable — or would the truth of 
 God have borne witness to a falsehood to establish a truth? 
 
 8. The feeding of the hosts of Israel for forty years 
 in the wilderness with bread from Heaven called Manna, 
 has an amazing character of incredibility about it. It 
 sometimes staggers a Christian's faith. It has been re- 
 
9 
 
 jected as a fable by infidels, and variously reasoned away 
 by professed believers in Scrijiture. But Our Lord largely 
 refers to it as truth. Wlien the Jews — seeking to place 
 Him in a lowering comparison with Moses, said : " Our 
 "fathers did eat mianiia in the desert ; as it is written, He 
 "gave them bread from Heaven to eat. Then Jesus said 
 "unto them, Verily, Verily, I say unto you. Hoses gave 
 "you not (i.e. it was God's gift) that bread from Heaven, 
 " but my Father giveth you the true bread from Heaven. 
 " Your fathers did eat manna in the xvilderness, and are 
 "dead : this (meaning Himself) is the Bread which 
 " Cometh doimi from Heaven, that a man may eat thereof 
 " and not die. He that eateth ^le shall live by me. Not 
 " as your fathers did eat onanna, and are dead ; He that 
 " eateth this bread shall live for ever." Would Jesus thus 
 have spoken of a fable, or thus referred to an untruthful 
 narrative, and in such connection with such great truth ? 
 
 9. The elevation of a Serpent made of brass on a 
 pole, that they who were bitten by serpents might, by 
 looking on it, be healed, is a very strange circumstance to 
 human reasoning. But it is thus distinctly declared to be 
 a truth by Christ, "As Moses liftedj up the Serpent in 
 " the Wilderness, even so raust the Son of Man be lifted 
 " up, that whosoever believeth in Him should not perish 
 " but have eternal life." Besides that He adduces it as an 
 historical fact, is it credible that He would have made 
 use of a fable, a poetic picture, an ideal representation, to 
 confirm and illustrate the foundation truth of the Gospel 
 — His own meritorious death and sacrifice ? 
 
 10. The institution of the Sabbath, as of divine autho- 
 rity, is clearly recognised by our Lord. "Have ye not 
 " read in the Law, how that on the Sabbath days, the p)7'iests 
 "in the temple profane the Sabbath and are guiltless." 
 Here Moses is referred to as an authority respecting more 
 than one fact — the institution of the Sabbath by God, its 
 sanctity, the necessity of sacrifices as the required worship, 
 and the dispensation from the strict sabbatical observance 
 
10 
 
 made requisite by the offering of the sacrifice on the 
 seventh day, which the law of Moses enforced, as being in 
 fact a dispensation of God Himself from guilt otherwise 
 incurred. Could the divine authority of that writing of 
 Moses, called the Law, be more strongly confirmed than 
 by the various uses Our Lord here makes of it ? 
 
 Such then, to close this part of my subject, is the use 
 which the Lord from Heaven, the Incarnate Word, of 
 whom it is declared "He that cainiefrom God, speaketh the 
 "words of God," makes of the Books of Moses as an autho- 
 rity in matters of fact. And His use shews His estimation 
 of them, for He refers to them as written records, then ex- 
 isting, well known, read, and believed in by His hearers : 
 as unquestionable truth in several of the most unlikely, 
 and therefore most reasonably to be questioned circum- 
 stances. And He uses them as the highest positive autho- 
 rity, without any the shghtest intimation of any doubtful- 
 ness of character attaching to any portion of their narra- 
 tive, but with — on the contrary — the strongest recognition 
 of and sanction to, the contrary existing belief He refers 
 to them as the Word of God, and in proof of great Chris- 
 tian truths. 
 
 II. Now, LET ME BEING BEFOEE YOU, IN FUETHER PEOOF 
 OF His ESTIMATION OF THEM, OUE LoED'S USE OF 
 THE WEITINGS OF MoSES, AS AN AUTHOEITY OF THE 
 HIGHEST KIND, EVEN AS THE WOED OF GOD, IN MAT- 
 TEES OF DOCTRINE AND MORALS. 
 
 I shall again bring before you Our Lord's references to 
 the Mosaic Writings, adding a few brief observations. 
 
 1. In His Temptation in the Wilderness, Christ re- 
 pelled the Tempter on three separate occasions, by quo- 
 tations from Holy Scrijiture. He used the Sivord of the 
 Sjyirit, tvhich is the ivord of God, prefacing each quotation 
 by express reference to it as such. Thus, to mention only 
 the first of these : " It is ivritten (He said) 3fan shall not 
 
11 
 
 " live by bread alone, but by every word that proceedeth out 
 'of the mouth of God." All the three quotations, it is very- 
 observable, were taken from that Book of Moses called 
 Deuteronomy : which Book is a repetition of a great part 
 of the three preceding Books of Exodus, Leviticus, and 
 Numbers. To quote from Deuteronomy as the Word of 
 God, was in a great degree to confirm the authority of 
 those other Books; and it is not only the moral and other 
 enactments of the Law as given in those Books, but their 
 histoiy of the twelve Tribes in the Wilderness, which this 
 fifth Book of Moses largely confirms. Can there be a 
 question that Our Lord regarded, by these quotations, that 
 writing as the Word of Inspiration, to which the Psalmist's 
 words were applicable : " Thou, through thy command- 
 " ments hast made one wiser than rnine enemies, for they 
 " are ever with me ?" 
 
 2. In the Sermon on the Mount we find Our Lord 
 thus speaking of the Law generally : " Think not that I 
 " am come to destroy the Law or the Proi^hets : I am not 
 " come to destroy but to fulfill" The chief matter of four 
 out of five of the Books of Moses is this Law which Our 
 Lord here puts on an equal footing with the writings of 
 the Prophets. Surely, this is a strong confirmation of the 
 divine authority of the Books which contained this Law. 
 
 8. In the same spirit, and to like purport, Christ 
 speaks of certain portions of the Law ; as thus : " God 
 " commanded, saying. Honour thy Father and thy Mother," 
 which He elsewhere expresses by "Moses said, Honour 
 " thy Father and thy Mother," so declaring what Moses said 
 to be the commandment of God. What a testimony to 
 the divine truth of the writings of Moses, to Moses' own 
 inspiration, veracity, and high authority ! Sm-ely, no 
 higher witness need be sought. Again, Christ says : Thou 
 knowest the conimandments, Do not commit adultery : Do 
 not kill, and so on, referring clearly to the written Law 
 in the Books of Moses. What an awful error, then, what 
 a presumption is that man guilty of, who allows himself to 
 
12 
 
 lower, in any measure, the authority of tliese Avidtings ! It 
 is something like the offence of Uzzah, but without Uzzah's 
 apparent excuse. It is laying an unhallowed or iiTeverent 
 hand on the Ark of God, not to steady it and keep it from 
 shaking, but to shake it out of its existing steadiness. 
 
 4. There is a singularly strong testimony to the high 
 authority of the Pentateuch generally in a discourse of Our 
 Lord to the Jews, as recorded by St. John. "Do not 
 " thhih tliat I tvill accuse you to viy Father ; there is one 
 " that accuseth you, even Moses, in ivhorti ye trust. For 
 " had ye believed Moses ye ivould have believed me, for he 
 "wrote of me : But if ye believe not his ivritings hoiv shall 
 " ye believe my words .?" It is so difficult to convey, with 
 any brevity, a just idea of the weight of this single testi- 
 mony of Christ to Moses' writings, that I will content my- 
 self with observing that it may well be asked. How shall 
 any one believe Christ's words, who does not believe Moses' 
 writings .? for it may be reverently said, that if Moses' 
 writings are not to be believed, Christ's words may with 
 some reason be doubted : such authoritative use of the 
 former do we find in the latter. If Moses delivered fables, 
 poetic fictions, and untruths, Christ rests the authority of 
 much of His teaching on those fables, fictions, and untruths. 
 If Moses' foundation is sand, Christ builds His house in no 
 small degree on that sand, and both will be in much dan- 
 ger of giving way together. He shakes both who shakes 
 one. (See Postscript.) 
 
 5. When the Jews excused themselves for seeking to 
 stone our Lord, saying, " we stone tJiee for blasphemy, and 
 " because thou being a rtian maJcest thyself God ; Jesus 
 " answered them: Is it not written in your law, I said ye 
 " are Gods ! " Though the reference here may primarily be 
 to the 82nd Psalm, that Psalm in the expressions used in 
 it (v. 6.), " T have said," refers to the word of God in 
 Exodus by Moses, " Thou shcdl not revile the Gods, nor 
 curse the Ruler of thy 'people." And our Lord's comment 
 is observable ; " // he called them Gods, unto whom the 
 
13 
 
 word of God came, and the Scripture cannot be broken ; 
 as containing a clear recognition of the command of Moses 
 to and respecting magistrates (who are here designated by 
 the term Oods) as the "Word of God, and Holy Scripture. 
 
 6. In the close of the awful Parable of the Rich Man 
 and Lazarus there is testimony of the most definite char- 
 acter to the high and inspired authority of Moses' writings. 
 Abraham replies to the Rich Man's prayer respecting 
 his brethren : " They have Moses and the Prophets, let 
 "them hear them ;" and when the Rich Man piteously re- 
 joined : "Nay, Father Abraham., but if one ivent unto 
 " them from the dead, they tvill repent," Abraham is made 
 by Our Lord to answer : " If they hear not Moses and the 
 " Prophets, neither will they be persuaded though one rose 
 "from the dead." Christ undoubtedly gives here, through 
 Abraham, His own testimony to the inestimably weighty 
 value of Moses' writings, representing them as not only 
 equal in authority to those of the Prophets, but also as 
 able to make wise unto salvation those who give heed to 
 them. A messenger from the dead, He intimates, would 
 fail to benefit the man who should lightly regard them. 
 
 7. I add but one more reference, but it is a very ob- 
 servable one. It occurs in the record of Our Lord's dis- 
 course to the two disciples going to Emmaus. " Begin- 
 " ning at Moses and all the Prop)hets, he expounded unto 
 " them in all the Scriptures the things concerning him- 
 "self." For it brings Our Lord before us as treating 
 Moses' writings, and that generally, as the Scriptures of 
 God, worthy of His own exj)osition ; a divine authority in 
 what related to Himself and His salvation. What can we 
 ask for more to confirm us in our believing, prayerful, obe- 
 dient use of this portion of our Bibles .? 
 
 To CONCLUDE then briefly. It must deeply pain every 
 reflecting and earnest Christian that attempts should now 
 be making to lower the authority of the Books of Moses, 
 to represent their truth as questionable, and to throw 
 doubt upon their inspiration. I have confined this dis- 
 
14 
 
 course strictly to one proof of their divine authority, that 
 drawn fi-om the words of Christ, and the use made of them 
 by the Saviour Himself This is certainly the highest 
 possible attestation to them, yet it is only a part of the 
 proof in support of then- credibility to be drawn from Holy 
 Scripture. For, to these might be added the confirmatory 
 testimony of the Acts of the Apostles, of the Epistles of 
 the New Testament, and of the Psalms and Prophets. But 
 I might almost say : " This is not needful ;" for if our Lord 
 Jesus Christ gives us that clear Testimony which, as I 
 have now shewn you, He does give to their genuineness 
 and inspired authority, both as regards historical facts and 
 circumstances (wherein they are especially called in ques- 
 tion), and as to doctrines and morals, such testimony is suf- 
 ficient. For it is the witness of God Himself to these 
 Books as His own Word. To myself it appears most sat- 
 isfactory and altogether decisive, and it forbids me to en- 
 tertain a question about them. 
 
 While ye believe, then, Christ's words, receive Moses' 
 writings as the Ti'uth of God, and let no one, be he who 
 he may— professed Christian or avowed Infidel — lessen 
 in the slightest degTce your reverent, devout attachment 
 to this most valuable portion of the Word of God, shake 
 your full belief of it, weaken your respect for any of its 
 records, or impede your obedient regard to every instruc- 
 tion it gives you. In the fullest sense of the words, we 
 may apply to these five Books of Moses Oui- Lord's 
 admonition : "Search the Scriptures, for in therti ye think 
 " ye have Eternal Life, and they are they tvhich testify 
 " of me" 
 
15 
 
 POSTSCRIPT. 
 
 I had not intended, in publishing this Sermon, to refer 
 at all to the Bishop of Natal's recent work on the Penta- 
 teuch, but generally to guard against the dangerous errors 
 he has put forth, by what I believe " sound doctrine" con- 
 cerning it. But, as the Bishop seeks to ward off the force 
 of the conclusion to be drawn from Our Saviour's use of 
 the Pentateuch, by the assumption that Himself might be 
 under the influence of popular error regarding its facts, 
 deficient " in full and accurate information on those points," 
 and "without certain divine knowledo-e on this matter," 
 I cannot omit to notice briefly a supposition so fearfully 
 unsound. If the Saviour was deceived and ignorant on 
 those points and tliis matter, why not on other ? Where 
 did this ignorance stop ? and His perfect knowledge begin ? 
 What part of His words are we to receive as truth, and 
 what to question ? — what becomes of the divine authority 
 of His instructions as they are delivered to us in the New 
 Testament ? Is not the Bishop of Natal sapping by this 
 assumption the foundation of Christian faith, and exposing 
 the Ark of God to the assaults of the foes of His Israel ? 
 
 The writings of Moses and the Word of Christ stand 
 fast, or come into question, together. What would Infidelity 
 wish for more, than to have such doubt thrown on the 
 teaching of the Saviour ? 
 
 W. AND B. BROOKE, PRINTBRS, IINCOIN 
 
BS2387 .S56 
 
 The Saviour's estimation of the writings 
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