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 By REV. W. F. CRAFTS. 
 
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MUST THE OLD TESTAMENT GO? 
 
BY REV. W. F. CRAFTS. 
 
 New Testament Helps. .20. 
 
 Teachers' Edition of the Revised New Testament, with 
 
 the above "Helps," marginal notes, etc. J 1.50. 
 Talks to Boys and Girls about Jesus. .75. 
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 Successful Men of To-day. Paper, .25; cloth, .50. 
 The Bible and the Sunday.School. .10. 
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 ^*if A ny volume mailed postpaid on receipt of 
 the price. 
 
 JAMES H. EARLE, Boston, Mass. 
 
Must the Old Testament Go? 
 
 OR, 
 
 THE RELATION OF THE OLD TESTAMENT 
 TO THE CHRISTIAN LIFE OF TO-DA Y. 
 
 By rev. WILBUR F. CRAFTS, B. D., 
 
 AUTHOR OF "tHB RESCUE OF CHILD-SOUL," "SUCCESSFUL MEN OP 
 TO-DAY," " HEROES AND HOLIDAYS," ETC. 
 
 BOSTON: 
 
 JAMES H. EARLE, PUBLISHER, 
 
 178 Washington Street. 
 
 1883. 
 
Copyright, 1883, 
 By W. F. Crafts. 
 
PREFACE. 
 
 The main argument of this volume was orig- 
 inally read as a paper before the Erookl3'n 
 Clerical Union, whose distinguished members 
 generally endorsed the positions taken. It was 
 subsequently presented as a thesis to the Alpha 
 Chapter of the Alumni of the Boston University, 
 by whom its publication was requested. Numer- 
 ous and important additions have been made to 
 the original manuscript in connection with the 
 most recent controversies about the Pentateuch. 
 
 As most of the contributions to these Old 
 Testament controversies are expressed in tech- 
 nical terms, understood by a few only, there 
 seems to be room for a statement of the case 
 in the language of the people. 
 
 Whatever prejudices may be destroyed, all 
 reverent and reasonable investigations of the 
 
6 Miist the Old Testament Go? 
 
 Bible are to be welcomed. As the controversy 
 that culminated in the Nicene Creed practically 
 settled the doctrine of Christ's deity ; and as 
 the Reformation crystalized the doctrine of jus- 
 tification; so in our day, perhaps, the doctrine 
 of inspiration is to have its crucial investiga- 
 tion and more accurate statement, and then 
 remain forever settled in the Church. 
 
 W. F. C. 
 
 Brooklyn, May, 1883. 
 
CONTENTS. 
 
 I. Is any Scripture inspired wliich does not 
 
 inspire me ? 9 
 
 II. Is there any Scripture which does not 
 
 inspire some minds .'' 22 
 
 III. How fared the Old Testament when tested 
 
 by Christ's Peason .'' 27 
 
 IV. Did Christ's Moral Sense Reject the Old 
 
 Testament Histories as Incredible ? . . 36 
 
 V. Did Ezra deceive Christ .'' 45 
 
 VI. Will the New Theories about the Old Tes- 
 tament Bear the Tests of Logic ? . . 59 
 VII. Did Christ abrogate Old Testament Laws ? 76 
 VIII. What was the teaching of Christ in regard 
 to Old Testament prophecies and im- 
 precatory Psalms ? 82 
 
 IX. Are God's tenderness and Man's immor- 
 tality revealed in the Old Testament ? 92 
 
MUST THE OLD TESTAMENT GO ? 
 
 I. 
 
 Is Any Scripture Inspired which does not 
 Inspire Me ? 
 
 The most subtle line of criticism directed 
 against the present use of the Old Testament 
 for moral and spiritual culture, and one found 
 not on]^ outside of the evangelical church, 
 but also inside of it, is represented by the 
 following quotations : " The test of an in- 
 spired word is that it inspires, not that it 
 happens to be found between Genesis and 
 Revelation. We save all the Bible, not be- 
 cause we believe all, but because we value it 
 as ancient literature. I regard those parts 
 only as inspired which inspire me. The 
 helping word is the divine word."^ "We are 
 to consider as inspired only those portions of 
 
lO Must the Old Testament Go ? 
 
 the Old Testament which are not revolting 
 to the most cultured modern mind." - " If 
 anything in them does not approve itself to 
 the reason and moral sense as true, it is to be 
 rejected." ^ " More depends on the credibility 
 of the history and legislation of the Penta- 
 teuch, than how much of it was written 
 by Moses." ^ "The plain, central, heart-felt 
 truths of the Bible that speak for them- 
 selves and rest on their own indefeasible 
 worth will assuredly remain to us."^ 
 
 Some claim to find scriptural authority for 
 this theory of Biblical Criticism in 2 Tim. 3 : 
 16, as rendered in the Revised Version : 
 " Every scripture inspired of God is also 
 profitable for teaching, for reproof, for cor- 
 rection, for instruction which is in righteous- 
 ness." It would be logical to deduce from 
 this statement the conclusion that no writ- 
 ings that are not "profitable" in some de- 
 gree and under some circumstances could 
 possibly be God-inspired ; but it is certainly 
 neither translation nor logic to deduce from 
 this passage the rule : " No scripture which 
 
Personal Test of Inspiration. II 
 
 does not seem profitable to vie is given by 
 inspiration of God, and only the scripture 
 which inspires me is God-inspired." This 
 egoism' in Bible interpretation transforms 
 the Divine Message into a bill of fare from 
 which you take what you please, or what 
 pleases you. 
 
 The word " Scripture," in Paul's statement, 
 is one which in New Testament usage does 
 not refer to writings in general, any more 
 than " Bible " in common usage to-day means 
 book, but only to those Bible manuscripts 
 which were then received as The Word of 
 God. Whatever of the New Testament, 
 "Scripture," as he used it, did or did not 
 include, it referred at least to the Old Tes- 
 tament, which the Jews had in its present 
 collected form in the Greek Septuagint trans- 
 lation from 288 B. C., and in their Hebrew 
 Bible much earlier still. Even Prof. Rob- 
 ertson Smith admits that the books of the 
 Old Testament were all accepted as canonical 
 by the Jewish church before the time of 
 Christ, except Esther, Canticles, and Eccle- 
 
1 2 Must the Old Testament Go f 
 
 siastes, whose canonicity he shows was ques- 
 tioned, but not that their endorsement was 
 insufficient. It is like the case of Luther 
 condemning the epistle of James, while the 
 church accepted it. 
 
 It is evident that Paul means to say to 
 Timothy, "Every part of your Bible is God- 
 inspired and therefore profitable for convic- 
 tion, or for conversion, or for Christian 
 culture."® Surely this passage cannot be 
 made to bulwark the theory, that Scripture 
 is to be accepted or rejected by the ther- 
 mometer of a single individual's moral sense 
 and "intuitions."'^ Many, if not all, of those 
 who hold this theory do not feel that any 
 Bible warrant for their test of inspiration 
 is necessary. 
 
 But if this theory of criticism is true, 
 without regard to proof-texts, and if we are 
 to consider as inspired only those portions 
 of the Old Testament that approve them- 
 selves to the reason and moral sense of the 
 clearest and strongest minds, of what prac- 
 tical value is the test, since it can be 
 
Personal Test of Inspiration. 13 
 
 perfectly applied only by one whose moral 
 and logical senses are perfect, not dimmed 
 by the least prejudice or by any defect 
 of moral perception. A strong prejudice 
 against the supernatural or in favor of 
 evolutionary theories* would vitiate the 
 application of this test, just as a thermome- 
 ter plunged in warm water would not cor- 
 rectly indicate the weather. When a man 
 comes to his Bible believing in advance of 
 investigation that evolution must be the rule 
 of all spiritual as weH as of all physical 
 life, saying, "Christianity must fit into this 
 universal order,"® he has put green glasses^ 
 on the eyes of his reason and moral sense, 
 and will see everywhere not truth-trends 
 but proof-texts of religious Darwinism, as 
 surely as the Calvinist, whom he condemns 
 for his method of Bible study, sees every- 
 where proof-texts of foreordination through 
 his blue glasses. 
 
 Both critics and Christians are to come 
 to the Bible as unbiased as a little child, and 
 study its truths instead of seeking props to 
 
14 Must the Old Testament Go ^ 
 
 their prejudices. If every man is to be 
 allowed to cut out of his Bible as ^'tmin- 
 spired'' whatever does not ''ijispire" him, 
 because it collides with his prejudices, the 
 work of destructive criticism will be greatly 
 "expedited." 
 
 As a matter of fact, how does such a 
 test work.? Take two men of equal mental 
 power and education and moral culture, 
 and to the moral and logical senses of one 
 it seems more reasonable to believe that 
 chance evolved the first woman from a 
 polliwig, than to believe that an Almighty 
 God created her from Adam's side. To 
 the moral and logical senses of the other, 
 the reverse is far more reasonable. The 
 moral and logical senses of one man repu- 
 diate the story, declared in the Old Testa- 
 ment and confirmed in the New,^° that God 
 commanded Abraham to offer Isaac as a 
 sacrifice, intending to stay proceedings after 
 Abraham had been tested, and before any 
 fatal result had been reached. The moral 
 and logical senses of another find no rea- 
 
Personal Test of Inspiration. 1 5 
 
 son to call this ungodlike and imkingly 
 while applauding as wise (as all have done, 
 even in Pompeii, where a picture of the 
 scene has recently been discovered) the 
 precisely similar act of Solomon, who, to 
 test two women, each of whom claimed a 
 certain child as her own, ordered the child 
 to be cut in two, no more intending to have 
 it done than God expected to have Isaac 
 slain, but proposing simply to reveal and 
 develop the true and false in the characters 
 before him. 
 
 One man's moral and logical senses are 
 shocked by the story of Balaam's ass speak- 
 ing ; another finds no inconsistency in the 
 statement, that the God who has created 
 parrots with the power of speech, has caused 
 other creatures of the animal kingdom to 
 speak when some moral or spiritual emer- 
 gency called for such a miracle. The moral 
 and logical senses of many people reject as 
 untrue the story of Jonah. Christ thrice 
 quoted it as true history, with no shock to 
 \J[is moral and lofrical senses." 
 
1 6 Must the Old Testament Go ? 
 
 It is dogmatically said by Colenso and 
 Robertson Smith that Christ quoted this 
 and other Old Testament stories as legend, 
 not as history/^ But what speaker does not 
 know that if he should take a legend from 
 the Arabian Nights to illustrate the resur- 
 rection of Christ, and say, "As surely as 
 Sindbad was lifted from the valley into the 
 air by the gigantic bird, Christ rose from 
 the dead by His own power," the resurrec- 
 tion itself would be weakened rather than 
 strengthened by the illustration, and the 
 suggestion would at once occur that both 
 were alike untrue. When an ignorant ora- 
 tor declared that something he had stated 
 was as "certain as that Romeo founded 
 Rome," a decided suspicion was thrown 
 over the original statement. If Christ, 
 in His numerous quotations of the Old 
 Testament histories, knew that they were 
 legends while He constantly referred to 
 them as facts, or if they were legends 
 and He mistook them for truths, we must 
 ogically infer that in His statements as 
 
Personal Test of Inspiration. ly 
 
 to morals and religion, also, He was liable 
 to error. 
 
 The Bible is so wonderfully interwoven 
 that the denial of the Old Testament his- 
 tories logically leads to the rejection of 
 Christ's authority, while the acceptance of 
 Christ's authority logically compels the ac- 
 ceptance, also, of the truthfulness of the 
 Old Testament. 
 
 Why should it seem to any one impos- 
 sible that the God who could continue the 
 life of Jonah for months in the body of his 
 mother, could preserve his life for a few 
 hours in the stomach of a great fish .'* This 
 is but one of many cases where a Bible 
 miracle is scoffed at as impossible, althougihr 
 paralleled every day by similar and greater 
 miracles in the ordinary processes of na- 
 ture. For instance, the resurrection, of 
 which Jonah's story was made the illustra- 
 tion, — 
 
 " The miracle is not so great 
 Of ours, as is the rising of the wheat." 
 
 Indeed in that very book of Jonah there 
 
1 8 Must the Old Testament Go? 
 
 are two greater miracles than the one so 
 much disbelieved : the repentance and con- 
 version of all the inhabitants of Nineveh, 
 a city as large as Philadelphia, — an event 
 unparalleled in any modern evangelism ; and 
 the very existence of "a foreign missionary 
 book in the midst of the Old Testament." ^^ 
 
 To the mxOral and logical senses of a once 
 famous Boston preacher many of the Old Tes- 
 tament lessons selected for Sunday-school 
 study during the last eight years seemed 
 profitless and uninspiring, so much so that 
 by voice and pen he condemned them as 
 having no value in the present age.-'* But 
 to the moral and logical senses of Dr. John 
 Hall, Dr. Wm. M. Taylor, Dr. J. H. Vincent, 
 and scores of other lesson-writers whom the 
 world has delighted to honor, those same 
 lessons were found to be full of things in- 
 spiring to noble life, and "profitable for 
 doctrine, for reproof, for correction, for in- 
 struction in righteousness." 
 
 The impracticability of the personal test, 
 that scripture is only to be considered in- 
 
Personal Test of Inspiration. 19 
 
 spired if it inspires ine, is fully proved, 
 then, from the fact that persons of equal 
 intellectual and spiritual culture obtain ex- 
 actly opposite results by this variable ther- 
 mometer. 
 
 Indeed, the same difference appears be- 
 tween the impressions of Scripture which a 
 man has at one time and those of the same 
 man at another time, in another mood or 
 in another experience, or especially when he 
 has another purpose to accomplish in prac- 
 tical Christian work. The passages that 
 seemed profitless in prosperity commend 
 themselves to him as rich and profitable in 
 adversity. Those that have little interest in 
 youth become mines of wealth in age. 
 Those that may seem untrue at one period 
 of life, will have been approved by later 
 experiences. 
 
 This test of Scripture, then, applied from 
 a personal standpoint, is valueless because 
 of the differences in men and the defects 
 in the moral and logical faculties of every 
 one who uses it. That man must be a 
 
20 Must the Old Testament Go f 
 
 supreme egotist who supposes that the com- 
 pass of his moral sense and reason will in- 
 fallibly detect all that is inspired in the 
 Bible, and reject only what is uninspired. 
 
 Suppose we should apply this test of 
 individual reason and moral sense to human 
 
 laws. 
 
 " No rogue e'er felt the halter draw, 
 With good opinion of the law." 
 
 So in varying degrees, even in cultured 
 society, each one's favorite sin or previous 
 prejudices warp his opinion. There is 
 hardly a law in our statute books that is 
 not opposed by some cultured mind. Are 
 there not persons of education who tell us 
 that their moral sense condemns laws relat- 
 ing to prohibition .-• Others say that their 
 moral sense vetoes suffrage, or marriage, or 
 .capital punishment, or private ownership of 
 property. In the universities of Russia 
 there are men of education who think that 
 common sense and moral sense condemn all 
 government, all society, all rights of prop- 
 erty, and approve as right nothing less than 
 
Personal Test of Inspiration. 21 
 
 Nihilism, — communism in love and land. 
 Oliver Wendell Holmes reminds us that 
 "as iron is almost never found in the earth 
 pure, but usually in some combination, as 
 the sulphuret of iron, the oxide of iron, etc., 
 so truth is seldom found pure in human 
 minds, but rather as the Jonesate of truth, 
 and the Brownite of truth." 
 
 The test of inspiration by a man's moral 
 sense is therefore unreliable, because that 
 moral sense is usually found in some com- 
 bination with selfishness or prejudice. 
 
22 Must the Old Testament Go ? 
 
 II. 
 
 Is THERE ANY PART OF SCRIPTURE WHICH HAS 
 NOT INSPIRED SOME MINDS? 
 
 The test of Scripture by its profitable- 
 ness and power to inspire men might be 
 appropriately applied by asking, " Is there 
 any part of the Old Testament that does 
 not approve itself to the moral and logical 
 senses of some noble and cultured minds as 
 true, reasonable, and profitable ? " In an- 
 swer we could quote from the most promi- 
 nent thinkers of the last two centuries, 
 passages to show that every part of the 
 Old Testament has proved itself inspired 
 by inspiring " these most cultured modern 
 minds." 
 
 Dr. Bellows, the distinguished Unitarian, 
 said, " Nothing can ever change or destroy 
 the sublime merits and religious influence 
 
Tested by Universal Conseionsness. 23 
 
 of the Mosaic Dispensation." Miss Sarah 
 Smiley, a speaker and writer of the utmost 
 intellectual and spiritual refinement, finds 
 profitable and helpful lessons even in the 
 Bible's lists of names, as reminders that 
 God thinks of us, not in masses, as public 
 orators do, but as individuals, "calling His 
 own sheep by name." Indeed, there is at 
 least one record of a conversion in con- 
 nection with one of these lists, — that of 
 the 5th chapter of Genesis, — where the 
 oft -repeated expression, "And he died," 
 after each name, reminded a man who 
 heard this chapter read, of the certainty of 
 his own death, and thus led him to a 
 religious life. Guizot, one of the greatest 
 statesmen of France, declared his firm be- 
 lief in the history of the Old Testament 
 as well as the evangelical Christianity of 
 the New. Gibbon declares Job to be "a 
 sublimer book than anything in the Koran," 
 and Carlyle pronounces it "the sublimest 
 poem of all ages." Locke, the philosopher, 
 "died to the delicious music" of the 
 
24 Micst the Old Testament Go ? 
 
 Psalms, read by his bedside at his own 
 request. Humboldt eulogizes the 104th 
 Psalm as "a concise and complete descrip- 
 tion of the whole cosmos, — a psalm of the 
 world." John Milton wrote, "There are no 
 songs to be compared to the songs of 
 Zion ; no orations equal to those of the 
 prophets; no politics like those the Scrip- 
 tures teach. I shall wish I may deserve 
 to be reckoned among those who admire 
 and dwell upon them." Spurgeon has said 
 that he has little confidence in that man's 
 piety who thinks lightly of Solomon's Song. 
 Dr. Strong, one of the Bible revision com- 
 mittee, who is recognized as a leading 
 scholar, while accounting this statement of 
 Mr. Spurgeon "harsh," declares that he 
 finds nothing offensive to his moral sense 
 in Solomon's Song, but that on the other 
 hand it approves itself to his spiritual 
 taste. A devout rabbi once called it 
 "The Scripture's Holy of Holies." Mat- 
 thew Arnold has edited the second part 
 of Isaiah as a text-book for the culture of 
 
Tested by Universal Consciousness. 25 
 
 the imagination in English schools. Even 
 Weiss, the free-religionist, exclaims, " The 
 prophecies of Isaiah and Jeremiah can be 
 matched by no other literature in the 
 world." Sir Isaac Newton devoted his 
 kingly intellect to a careful preparation of 
 a book on Daniel. Franklin, although an 
 infidel in early life, was won to admiration 
 of the Old Testament by reading it, and 
 pronounced the prayer of Habakkuk one of 
 the sublimest passages in all literature. 
 
 Such references from "the most cultured 
 modern minds" might be given if neces- 
 sary in connection with almost every page 
 of the Old Testament, — even those most 
 offensive to some critics. 
 
 The writer has the custom of marking 
 in his Bible with a red cross every text 
 which he knows to have been the means 
 of converting a soul. There is such a red 
 cross in that first verse of Genesis, " In 
 the beginning God created," which would 
 not at first thought seem to be spiritually 
 profitable, but led a Japanese student, who 
 
26 Must the Old Testament Go ? 
 
 read it in a Chinese Bible, to read further, 
 and thus made him a Christian. There is 
 also a red cross in the second command- 
 ment, "Thou shalt not make unto thee any 
 graven image," which caused the conver- 
 sion of a Roman Catholic. In the story of 
 David fighting with Goliath, there is another 
 red cross, for that story, read in a street 
 meeting by a lay preacher of England, led to 
 the conversion of a notorious prize-fighter, 
 Bendigo, whose attention was attracted by 
 the "set-to," as he called it, and listening 
 attentively for the result, he learned spiritual 
 lessons which soon led him to a Christian 
 life. 
 
 If one knew Christian history as the 
 angels know it, he could doubtless put 
 such a red cross mark into every chapter 
 of the Old Testament. The test of the 
 Bible's inspiration by its power to inspire 
 would thus confirm every part of the 
 Scriptures, if broadly applied by universal 
 Christian consciousness rather than by in- 
 dividual sentiment. 
 
Tested by Christ's Reason. 2/ 
 
 III. 
 
 How FARED THE OlD TESTAMENT WHEN TESTED 
 
 BY Christ's Reason ? 
 
 The world has seen but one person who 
 could properly make the application a per- 
 sonal one, and whose reason and moral 
 sense would infallibly reject that which was 
 uninspired and accept that which was God- 
 inspired. The Lord Jesus Christ, by uni- 
 versal consent, is the only one that "e'er 
 wore earth about him" whose intellectual 
 and spiritual powers were absolutely un- 
 dimmed by any prejudice. To both skeptics 
 and Christians He is "The purest among 
 the mighty, and the mightiest among the 
 pure."^^ Let us then ask how the Old 
 Testament fared when tested in its history 
 and precepts by His perfect moral sense. 
 What was the attitude which Christ took 
 toward the Old Testament, which has been 
 
28 Must the Old Testament Go ? 
 
 fitly called "the Saviour's Bible," since He 
 had it in substantially the same form in 
 which we have it ? 
 
 The use which Jesus made of the Old 
 Testament will show its bearing upon the 
 Christian life of to-day. To the true 
 Christian the clear testimony of Christ 
 "concludes debate." He is "the Amen, 
 the faithful and true Witness." 
 
 Observe, then, that Christ did not ^^ treat 
 the Bible like any other book.'' As Dr. H. 
 M. Dexter has said, " No critical exami- 
 nation of it could be more utterly unrea- 
 sonable and untrustworthy than that which 
 should disregard the most patent fact con- 
 cerning it, — that it is not like any other 
 volume known to men." To Him it was 
 not a dead body for a critical dissecting 
 table, but a "living" messenger from the 
 Most High, bringing tidings and commands 
 to men. He condemned the mistake of 
 those who " searched " only its surface, 
 who counted its letters, but failed to secure 
 the life it offered. 
 
Tested by Christ's Reason. 29 
 
 Christ's familiarity with the Old Testa- 
 ment is shown by quotations from nearly all 
 of its books in His recorded addresses and 
 conversations. If we had His unpublished 
 discourses also, we should doubtless have 
 quotations from every Old Testament book. 
 As it is, we have them from Genesis, 
 Exodus, Leviticus, Numbers, Deuteronomy, 
 Samuel, Kings, Chronicles, Psalms, Prov- 
 erbs, Solomon's Song,^® Isaiah, Jeremiah, 
 Ezekiel, Daniel, Jonah, Micah, Joel, Zech- 
 ariah, Malachi." 
 
 Those Bible critics who assail almost 
 every part of the Bible, unanimously leave 
 the sermon on the mount unmangled as 
 the unquestioned utterance of Jesus Christ. 
 Within the Christian church even those 
 who ignore or reject the Old Testament 
 usually agree with the sentiment of Daniel 
 Webster in regard to this discourse, "The 
 sermon on the mount cannot be a merely 
 human production." And what parts of the 
 sermon on the mount are reckoned of high- 
 est value and inspiration ? It would usually 
 
30 Must the Old Testament Go ? 
 
 be answered, the Beatitudes, the Lord's 
 Prayer, the Golden Rule, the command to 
 love all men as our neighbors, the exhor- 
 tation to love our enemies, the comments 
 on the commandments as kept or violated 
 by the state of the heart, the reference to 
 fasts to be kept in spirit and not merely 
 in form, and the declaration of God's care 
 for ravens and other creatures of nature. 
 These are the elements in the sermon on 
 the mount which have won the eulogy even 
 of those who condemn the Old Testament. 
 But every one of these is either a quota- 
 tion or paraphrase of the Old Testament, 
 with which Christ's spirit was so saturated 
 and His memory so filled that its principles 
 in new forms and fuller utterance make up 
 His inauguration discourse. 
 
 Every one of the Beatitudes is a quota- 
 tion either of the letter or spirit of some 
 Old Testament passage. It is in Psalms 
 37:2, that it is declared first that "the 
 meek shall inherit the earth." It is in 
 Psalms 24 : 3, 4, that we are first reminded 
 
Tested by Christ's Reason. 31 
 
 of the blessedness of those who have clean 
 hands and a pure heart. It is in Isaiah 
 61 : 3 that the blessedness of those that 
 mourn is first declared; and there are three 
 passages in Isaiah and the Psalms that tell 
 us of the blessedness of the poor in spirit, 
 in whose contrite hearts God dwells.'^^ The 
 blessedness of those that hunger and thirst 
 after righteousness/^ of the merciful,-" and 
 of the peace-makers/^ are also declared re- 
 peatedly in the Old Testament. The Lord's 
 Prayer is really a paraphrase of Chron. 29 : 
 10-13: "Blessed be Thou, Lord God of 
 Israel, our Father forever and ever. Now, 
 therefore, our God, we thank Thee and 
 praise Thy glorious name. Thine, O Lord, 
 is the greatness and the power and the 
 glory and the victory and the majesy; for 
 all that is in the heavens and in the earth 
 is Thine. Thine is the kingdom, O Lord, 
 and Thou art exalted as head above all," 
 etc. The command, " Love thy neighbor 
 as thyself," often spoken of as "a New 
 Testament commandment," is only a quo- 
 
32 Must the Old Testament Go ? 
 
 tation from Lev. 19: 18; and the exhorta- 
 tion to " love our enemies " was given at 
 least thrice in the Old Testament, — Christ's 
 words being a free quotation from one of 
 them.^^ As to the Golden Rule, Jesus 
 Himself said that He learned it from the 
 Law and the Prophets. '^^ 
 
 It is sometimes intimated, that Christ 
 introduced an entirely new element into 
 the Decalogue when He said, ** He that 
 hateth his brother is a murderer," and 
 "He that looketh on a woman to lust after 
 her, hath committed adultery with her al- 
 ready in his heart." ^* But instead of in- 
 troducing a new principle Christ was simply 
 turning on these commands the light of 
 the tenth commandment, as Paul intimates 
 in Romans T : T '■ "I had not known lust 
 except the law had said, thou shalt not 
 covet"; and it was Moses who first de- 
 clared that love to God and love to man 
 was the essence of the Law, that is, that 
 one would keep the commandments accord- 
 ing to the condition of his heart. 
 
Tested by Christ's Reason. 33 
 
 Christ's suggestions about fasting, ^^ and 
 His tender references to the ravens and 
 sparrows,^® were learned from His Old Tes- 
 tament. Did Christ say, "Seek ye first the 
 kingdom of God and His righteousness"? 
 He found the thought in Psalms 35 : 10. 
 
 What Mr. Beecher has said of the Be- 
 atitudes might be said of the whole ser- 
 mon on the mount, — that its sentiments are 
 Old Testament bells, which Christ grouped 
 into a chime. If "the sermon on the mount 
 cannot be a merely human production," what 
 shall we say of the Old Testament chapters 
 from which its sentiments were taken } 
 
 A similar fact will appear by examining 
 the other discourses of Christ, so much 
 eulogized by those who depreciate the Old 
 Testament. Christ, in the 15th chapter of 
 John, gives us a wondrous discourse on 
 Christians as the branches of the true Vine ; 
 but this is only the fuller development of 
 an Old Testament parable, — Christ as a 
 spiritual preacher amplifying and develop- 
 ing an Old Testament text.^' 
 
34 Must the Old Testament Go ? 
 
 So the conception of God as a Good 
 Shepherd and the church as His flock is 
 not found first in the Gospel of John,-* but 
 in Moses/® and David,^° and Isaiah. ^^ Some 
 of the most beautiful conversations and dis- 
 courses of Christ present Him as the 
 Bridegroom and the church as His bride ; 
 but all His parables on this subject are but 
 the flowering out of Old Testament seed- 
 thought.^^ In the Old Testament it was 
 first said, "The Lord of Hosts is Thy hus- 
 band." ^^ In the Psalms the church is rep- 
 resented as the King's daughter, — a bride 
 brought to the Bridegroom in joy and glad- 
 ness.^* So Christ's sermons on Himself as 
 the Light of the world are but paraphrases 
 and amplifications of the thought which 
 runs through all the prophets, that as sin is 
 darkness Christ brings light. By the side of 
 this evident fact, that Christ's teachings were 
 but the fuller expression of truths which 
 He had first read in the Old Testament 
 Scriptures,^^ on which He had poured the 
 light of His divine consciousness, express- 
 
Tested by Christ's Reason. 35 
 
 ing them more fully by His life and words, 
 put the false and careless statement of one 
 who claims to be a New Testament Chris- 
 tian, and who represents a few in the evan- 
 gelical churches : " The preaching and teach- 
 ing of the Old Testament Scriptures is a 
 most unchristian-like custom, for which Jesus 
 nowhere gives any greater sanction, explicit 
 or implied, than He does for the indiscrimi- 
 nate uses — as if it were the very Christian 
 Gospel — of Confucius and the Koran." ^® 
 Such words could come only from persons 
 who are ignorant of the real contents of 
 the -Old Testament, and also of Christ's 
 method of using it, — only from those who 
 have studied books against the Bible, in- 
 stead of the Bible itself. 
 
 It appears, then, from observing the atti- 
 tude of Christ toward the Old Testament, 
 that if we would follow Him, we should fill 
 our memories and hearts with the history 
 and precepts of the Old Testament (as well 
 as the New) as profitable for the conviction 
 and conversion and culture of human souls. 
 
36 Miist tJic Old Testament Go f 
 
 IV. 
 
 Did Christ's Moral Sense reject the Old 
 Testament Histories as Incredible? 
 
 Christ showed the falsity of that modern 
 view of inspiration, which claims correct- 
 ness for the Scriptures only in their moral 
 and spiritual statements, — not in their his- 
 torical and scientific references, — in that He 
 endorsed the tnitJifrdness of nearly all the 
 frreat historic events and miracles recorded 
 ill the Old Testament, especially those most 
 sneered at to-day. 
 
 "The whole controversy in Protestantism 
 may be summed into the question whether 
 the Bible is God's Word or contains God's 
 Word"^'' adulterated with numerous errors. 
 This controversy is far more important than 
 the debate on Probation, for it underlies 
 that and all other religious questions. If 
 
Christ and Old Testament History. 37 
 
 the source of the Bible is not a super- 
 natural God, but natural growth, and its 
 contents are not truth, but a medley of 
 good and evil, — if, in short, it is mistaken 
 in its records of the past, then it matters 
 little what it says about the future. 
 
 But I have already shown that the Lord 
 Christ quoted the Bible histories as true. 
 To Him the Bible is the Word of God. 
 He gives no encouragement for the theory 
 that it contains truth in a solution of error. 
 
 He quoted as historic facts, with no hint 
 of legendary or mythological elements, with 
 no shock to his moral sense, the stories of 
 our first parents in Eden, of Abel, of Noah, 
 of Abraham, of Lot, including the destruc- 
 tion of Sodom and Gomorrah, and Lot's 
 wife becoming a pillar of salt ; of Isaac, of 
 Jacob, of Esau, of Moses, including the 
 burning bush, the miraculous manna, and 
 the healing by a look at the brazen ser- 
 pent ; of David, of Solomon and the Queen 
 of Sheba, of Elijah raising the widow's son, 
 of Elisha restoring Naaman, of Jonah saved 
 
38 Must the Old Testament Go ? 
 
 from the great fish, and his warning of 
 Nineveh, etc.®^ 
 
 In some dry-goods stores, in order to pre- 
 vent dishonesty among the clerks, a three- 
 fold system of checks is used. A clerk 
 records each sale that he makes, and his 
 number, on a little block of paper, at the 
 top, the centre, and the bottom. One of 
 these is torn off and put on the cashier's 
 file ; another is dropped into a locked box, 
 of which one of the firm has the key ; 
 and the other is kept on the salesman's 
 stub. At the end of each day the total 
 amount of sales against the clerk's number 
 on these three records must tally. The 
 cashier's file must confirm the salesman's 
 stub, and the lock-box confirms or corrects 
 the other two. So God has provided for 
 the confirmation of the historic truth of 
 His Word. First, the records are given 
 in the Old Testament ; then they are con- 
 firmed by the quotations made by Christ 
 and His apostles; and more recently another 
 confirmation comes from the locked boxes 
 
Christ and Old Testament History. 39 
 
 of unearthed Oriental cities, which, as they 
 are explored, give us on their stone tablets 
 a third record, confirming the biographical 
 and geographical accuracy of the Old Tes- 
 tament histories. 
 
 By eight hundred and eighty-nine quota- 
 tions^® and allusions to the Old Testament 
 in the pages of the New, the two portions 
 of the Bible are so interwoven that they 
 become like the two sides of a two-ply car- 
 pet. If we cut the threads of one side, we 
 have destroyed the other also. If the Old 
 Testament records are not reliable, neither 
 are the words of Christ who confirmed them. 
 Professor Swing, who claims to hold to 
 the New Testament but rejects the Old, 
 says, "The story of the serpent and of the 
 apple, and of the first clothing, might all 
 have been added by legend. If the ques- 
 tion is asked, * Where shall the legendary 
 end and the literal be allowed to com- 
 mence?' we answer, *No one can tell this.'" 
 There is very little profit in any part of the 
 Bible for one who stands on such shifting 
 
40 Must the Old Testament Go ? 
 
 sands. One might as well anchor a ship 
 to a floating log. If Christ mistook an 
 Eden legend for a true history, a thinking 
 man will very naturally infer that He might 
 have been mistaken also in regard to morals 
 and religion. If we cannot accept Christ's 
 statement that Moses wrote in the book of 
 the law, "I am the God of Abraham, Isaac, 
 and Jacob," we may reasonably doubt His 
 argument about the resurrection and im- 
 mortality which is given in the same 
 verse. 
 
 If John was mistaken when he wrote, 
 "The law was given by Moses" (John i : 17), 
 what shall we do with the other statement 
 in the same verse, that "grace and truth 
 came by Jesus Christ".^ "What becomes 
 of the divine authority of the decalogue, if 
 it was not actually given to Moses by the 
 finger of God on the peaks of Sinai ; if 
 those thunderings and lightnings, and the 
 sound of a trumpet, and the voice of Je- 
 hovah, are either in whole or in part myth- 
 ical imagination and coloring, and not 
 
Christ and Old Testament History. 41 
 
 veritable history? It is impossible success- 
 fully to maintain the credibility of the doc- 
 trines of the Bible while denying that of 
 the narratives which it contains." *'' When 
 historical errors are charged upon the Bible 
 it is usually found in the end that it was 
 the critics who were in error after all. 
 " Some years ago the Kuenens and Well- 
 hausens of the day, with their Robertson 
 Smith echoes, found that the inspired writer 
 or compiler of the Chronicles had a very 
 big and ugly hole in his inspiration. He 
 had (2 Chron. 33 : 11) recorded that the king 
 of Assyria carried Manasseh to Babylon, 
 when, of course, no king of Assyria would 
 have done such a thing. He would have 
 carried him to Nineveh, his capital. But 
 the ignorant writer, writing in a late age, 
 perhaps in the Maccabaean period, had a 
 dim notion of a Babylonish captivity in the 
 past, and therefore naturally sent Manasseh 
 to Babylon. The weak-backed Christians 
 rushed at once into their favorite retreat 
 in time of danger. ' Oh ! the Scriptures 
 
42 Must the Old Testament Go ? 
 
 were not given to teach us geography or 
 history.' These Scriptures may make all 
 sorts of mistakes in every science, and tell 
 us the moon is made of green cheese, and 
 yet be God's holy word of truth ! Infidels 
 chuckle when they find Christians ready to 
 acknowledge that the Word of God, so rev- 
 erently quoted and exalted by our Lord, is 
 brimful of crude errors and ridiculous mis- 
 takes. However, as to Babylon, when the 
 Assyrian discoveries showed that Esarhad- 
 don, the conqueror of Manasseh, lived not 
 at Nineveh, but at Babylon, we did not 
 hear any ' Beg your pardon ' from the 
 learned critics, but they went zealously to 
 work to find another ugly hole in the 
 inspiration of the Bible." '^^ When a Chris- 
 tian concedes that God's Word is not 
 necessarily to be considered "truth" ex- 
 cept in its moral and religious references, 
 he surrenders the outer breastworks of 
 supernaturalism, and opens the way for an 
 attack upon the second line of defenses, 
 by the theory that if there were mistakes 
 
Christ and Old Testament History. 43 
 
 in the Old Testament about matters of 
 history, there might be errors also about 
 its laws ; and those who surrender to that 
 attack generally feel it necessary to give 
 up the third line of defenses also, and 
 accept the theory that even Christ was not 
 "the Truth" in all His statements, which 
 leaves the very citadel of supernaturalism 
 defenseless. 
 
 "The Bible was given to teach us how 
 to go to Heaven, not to teach us how the 
 heavens go," says a Christian, too hastily 
 conceding, what has never been proved, that 
 the Bible is inaccurate in its scientific refer- 
 ences. Infidelity having driven the Christian 
 from that breastwork, makes a new attack on 
 the age and authorship of Bible books, and 
 again he hurriedly retreats, saying, "Jesus 
 Christ and His apostles did not come into 
 the world to preach Criticism to the Jews," 
 which means that Christ couldn't distinguish 
 true history from forgeries. His Father's 
 laws from Ezra's. It is the first step that 
 costs, — surrendering in a false liberality the 
 
44 Must the Old Testament Go ? 
 
 outer breastworks of the Bible's historic 
 truthfulness. 
 
 If as Christians we really take Christ as 
 our authority, we shall read the Old Tes- 
 tament stories with confidence, as true rec- 
 ords of the way in which God has dealt 
 with men, and thus find them "profitable," 
 as indicating His feelings toward us, and 
 His providential relations to the hearts and 
 lives of men. 
 
Did Ezra Deceive Christ? 45 
 
 V. 
 
 Did Ezra Deceive Christ ? 
 
 Jesus uniformly spoke of the Pentateuch in 
 such a way as to show His agreement with 
 the imiversal JewisJi belief in its Mosaic au- 
 thorship. 
 
 (i.) He said to the Jews, as one appeal- 
 ing to a certainty that was universally ac- 
 knowledged, " Did not Moses give you the 
 law, and yet none of you doeth the law ? " 
 (John 7 : 19; cf. John i : 17.) That ques- 
 tion shows that Christ did not agree with 
 the modern critics either in denying the 
 Mosaic authorship of the Pentateuch, or in 
 the belief that the non-observance of the law 
 ■broved its non-existence. 
 
 The word "Law," or "Thorah," as used 
 in Christ's time, had a specific and exact 
 import, — exactly what we mean by " The 
 
46 Must the Old Testament Go ? 
 
 Pentateuch," which was then one book. 
 Therefore, when Christ associated the name 
 of Moses with it. He was understood to 
 coincide with tlie general belief in its Mo- 
 saic authorship, against which not a doubt 
 was uttered, even among the Jews, until the 
 ninth century, twenty-four hundred years 
 after Moses, and thirteen hundred years after 
 Ezra. The fundamental principle of inter- 
 pretation is to put ourselves in the place 
 of those to whom an utterance was orig- 
 inally made, and ask. What meaning did 
 the words convey? — not, What meaning can 
 we put into them .-* Unquestionably, Christ's 
 words conveyed the meaning to his hearers 
 that He believed with them in the Mosaic 
 authorship of the Pentateuch. 
 
 Only such " forced interpretations " as a 
 distinguished Unitarian recently admitted 
 were necessary, in order to make the Bible 
 anything else but an " orthodox book ; " 
 such interpretations as would destroy 
 Christ's deity, — can make Christ's words 
 mean anything else than an agreement with 
 
Did Ezra Deceive Christ ? 47 
 
 Jewish belief that the Pentateuch was 
 "given" by Moses. 
 
 The oft-repeated expression of Clirist (as 
 well as other Bible writers), " The law of 
 Moses," ^^ had the same import, 
 
 (2.) But Christ not only spoke of the 
 Pentateuch as given by Moses, but also 
 referred to it as "his writings." He said 
 to the Jews : " If ye believed Moses, ye 
 would believe me ; for he wrote of me. 
 But if ye believe not his writings, how 
 shall ye believe my words .-^ " *^ In numerous 
 other passages Christ and His disciples 
 speak of Moses as one who zurote, not 
 merely a single prophecy of Christ (in Deu- 
 teronomy), but many,^^ such as we find all 
 through the Pentateuch, especially in Gen- 
 esis, the very part whose Mosaic authorship 
 is most disputed. 
 
 The titles which Christ applied to the 
 Pentateuch, " Moses," and " Book of Mo- 
 ses," *® as several of the critics have ad- 
 mitted,^'' mean at least that Moses was the 
 "central figure," the "chief person," of 
 
48 Must the Old Testament Go ? 
 
 Pentateuchal history and law. But even the 
 conservative criticism tliat claims as written 
 by Moses all of those individual laws or 
 prophecies of the Pentateuch which are 
 specifically declared in the Old or New 
 Testament to have been written by him, 
 leaves to Moses only a tithe of his Penta- 
 teuch, — nineteen chapters of one hundred 
 and eighty-seven.^^ These critics therefore 
 destroy their own explanation. They do not 
 even allow him to be "the chief person." 
 
 If the Pentateuch was to be named from 
 its central figures (the critics being judges), 
 it would be "The Pentateuch of the Elo- 
 hist, and the Jehovist, and the Second 
 Elohist in close connection with the Jeho- 
 hist, and the author of the Priest Code, 
 and the Deuteronomist, and the Redactors." 
 "As to this Moses we wot not what has 
 become of him"; but as to the Redactor 
 "the critics always know where to find him 
 when they want him, which is more than 
 we can say for all the critics." 
 
 If the majority of the critics are right, 
 
Did Esra Deceive Christ ? 49 
 
 Christ was either a deceiver or deceived, 
 when He called the Pentateuch "the Book 
 of Moses," instead of "the Book of Ezra," 
 even though He meant only that Moses 
 was "the central figure." According to the 
 critics, He should have seen it was like 
 the Presbyterian Review, made up of half 
 a dozen independent and sometimes con- 
 tradictory documents, put together with no 
 attempt at harmony by a redactor, alias 
 editor, who is "not responsible for the 
 views expressed in each article, but only 
 for the propriety of admitting the article," 
 alias document. 
 
 It is certain, then, that Christ's refer- 
 ences to the Pentateuch offer nothing but 
 confirmation to the universal belief of His 
 time, that Moses was not only "the cen- 
 tral figure" and "the law-giver" of the 
 Pentateuch, but also its writer. Robert- 
 son Smith, referring to his theory that 
 most of the laws in the Pentateuch which 
 are declared in their context to have been 
 given by God to Moses, were really com- 
 
50 Must the Old Testament Go ? 
 
 posed by Ezra a thousand years later, says, 
 "The current view of the Pentateuch is 
 mainly concerned to do literal justice to 
 the phrase, 'The Lord spake unto Moses, 
 saying.' " Nay, it is mainly concerned to 
 do justice to the words of Jesus, "Did 
 not Moses give you the law?" and other 
 passages in which He declared the Mosaic 
 authorship of the Pentateuch so plainly, 
 that even Robertson Smith and Colenso 
 (both members of evangelical churches) 
 were driven, in loyalty to their theories, 
 to say with Unitarians that He was either 
 deceived or a deceiver. Strangely enough, 
 Robertson Smith omitted from his book 
 on the Old Testament all consideration 
 of the testimony of this Chief Witness. 
 In his trial, however, he took the position 
 that Christ, as well as the other Jews of 
 His time, was deceived by the "legal 
 fiction" of Ezra into believing that the 
 laws of the latter were, as they claimed 
 to be, "the law of Moses." "A legal 
 fiction " is defined as a device in le^ral 
 
Did Ec7'a Deceive Christ ? 51 
 
 records, such as the use of the imaginary 
 names of "John Doe" and "Richard Roe," 
 by way of illustration, in describing certain 
 supposable cases of litigation concretely, 
 a convention which everybody understands, 
 and which therefore deceives nobody. But 
 Ezra's "legal fiction," it is admitted, 
 ■deceived everybody, even the Son of God. 
 The nearest parallels to Ezra's alleged 
 "legal fiction" are those of Joseph Smith 
 and Mohammed, who forged not the name 
 of Moses but of God Himself, "to give 
 their lazvs impressiveness and historic prec- 
 edent," as the critics would say. 
 
 The testimony of Christ as to the 
 Mosaic authorship of the Pentateuch has 
 been so universally considered as clear and 
 final by evangelical Christians, that the 
 question, although discussed somewhat by 
 Jews since the ninth century, and by 
 Roman Catholics and infidels since the 
 early part of the sixteenth century, has 
 never been deemed worthy of special notice 
 until of late. A few professors and preachers 
 
52 Must the Old Testament Go? 
 
 connected with evangelical churches have 
 become so inoculated with German ration- 
 alism as to say that Christ was either 
 deceived or a deceiver in His statements 
 about Moses, or else that we are deceived 
 in interpreting His words by the meaning 
 they reaHy conveyed. 
 
 In these three theories we recognize three 
 old foes with new faces. The irrational tac- 
 tics which all evangelical Christians con- 
 demned when used by so-called rationalists 
 against Christ and the gospels, are now 
 taken up by some evangelical professors, 
 editors, and preachers against Moses and 
 the Pentateuch. 
 
 As it was said by radical Unitarians in 
 the controversies about Christ, that in His 
 statements about His own deity, He was 
 either deceived by flattery, though great, 
 or else was a passive deceiver, although unap- 
 proachably good, so now that same straigJit 
 crook is offered us by nominal Evangelicals 
 in the irrationalism which says that the 
 good Ezra might have deceived the Jews 
 
Did Ezra Deceive Christ ? 53 
 
 and Jesus, or that Christ Himself might 
 have known that Moses was not the author 
 of the Pentateuch and yet have innocently 
 spoken of him as such. One of the evan- 
 gelical critics recently took the ground, that 
 Christ was sometimes mistaken even in His 
 expositions of Old Testament texts, such 
 as the passage " concerning the bush " 
 (Luke 20 : Z7)- 
 
 As some conservative Unitarians, by 
 "forced interpretations," attempt to show 
 that we have been deceived in under- 
 standing Christ's words about His deity, 
 in accordance with their natural and evi- 
 dent meaning; so several evangelical pro- 
 fessors of late have reverently applied 
 rationalistic tortures to the words of Christ, 
 which even the critics generally admit to 
 be plain declarations of the Mosaic author- 
 ship of the Pentateuch (although erroneous, 
 as they claim), and seek to show that they 
 may mean only that Moses was a contrib- 
 utor to the Pentateuch, not its author or 
 editor. 
 
54 Must the Old Testament Go ? 
 
 The real questions at issue, then, as in 
 the Unitarian controversy, are. Can good- 
 ness dehberately deceive ? ^^ Can divine 
 greatness be easily deceived ? Is the natu- 
 ral or the ingenious and "forced inter- 
 pretation " of a passage to be received ? 
 
 It vv^ill not do to say that Christ might 
 be ignorant of the sciences of " Biblical 
 criticism" and of geology, and still meet 
 our want as a religious teacher." What- 
 ever He did or did not know of natural 
 science. He certainly was not competent 
 to be the world's religious teacher if He 
 could not tell the true from the false in 
 the very text-book of religion that He was 
 sent from Heaven to expound to man. 
 The reasonings on these points of even the 
 professedly evangelical critics, strongly re- 
 mind us of that school of miscalled ration- 
 alists who attempted some years ago to 
 prove that the miracles of Christ did not 
 really occur, without impugning the truth- 
 fulness of the evangelists, who, they say, 
 " thought it no harm to describe the 
 
Did Ezra Deceive Christ ? 55 
 
 wading of Christ through the water as 
 walking upon it." This old blunderbuss that 
 was long ago laughed out of the New 
 Testament conflict, even by infidels them- 
 selves, has been renamed " Higher Criti- 
 cism," and brought as a new rifle into 
 the Old Testament battle " for the de- 
 fence {^) of Christianity" even by Evangel- 
 icals, who do not see that it kicks harder 
 than it shoots. Compare the "rationalism" 
 and "orthodoxy" of the following extracts : — 
 
56 
 
 Must the Old Testament Go ? 
 
 Rationalistic or Unitari- 
 an Explanation of the 
 Ascension of Christ. 
 " The truth probably is, 
 that the early disciples, who 
 thoiLgJU they had seen the 
 risen Jesus, /;z/«';W from the 
 discontinuauceof his«///Wi-i/ 
 appearances that he had as- 
 cended into heaven. The ar- 
 tistic writer of the third gospel 
 probably received this infer- 
 ence as 7\s2ibstaniial truth, but 
 thought it no harm to embellish 
 z/and make it the groundwork 
 of a, thrilling scene. His style 
 plainly indicates that he was 
 a man of some culture and 
 considerable reading. He 
 could not have failed to learn 
 that the historians of his time 
 were accustomed to take sim- 
 ilar liberties with historical 
 trnth." — [From The Radical, 
 of Boston, deceased organ of 
 radical Unitarians.] 
 
 Unitarian Explanation 
 of the Raising of Laz- 
 arus. 
 
 Renan tells us that Christ 
 and the family at Bethany 
 were ^^ persons of the purest 
 motives" and then explains 
 the miracle by saying that 
 probably Lazarus, being sick 
 and ])a)e, and knowing that 
 Christ was coming, allowed 
 himself to be ];ut into a tomb 
 that he might seem Uj rise 
 from the dead, and thus give 
 great glory to Christ. 
 
 "Critical" Theory of 
 the Pentaieuch i;y an 
 " Evangelical" Preach- 
 er. 
 
 [Italics ours.] 
 "The book that Hilkiah 
 claimed to have rediscoz:ered 
 (2 Kings 22 : 8), then for the 
 first time 'written, in the inter- 
 ests of an ethical and spiritual 
 religion, was none other than 
 the substance of the book 
 of Deuteronomy. The pro- 
 granune of the prophetic re- 
 formers, presented in its ti'tie 
 light as a development of the 
 ideas of Moses, was by the 
 prophet Hilkiah sent to the 
 king as the law of the nation's 
 founder. Read in this light, 
 the book takes on a fresh and 
 fascinating interest. Rightly 
 did legislators and historians 
 through the after ages look 
 back and ascri/>e all their 
 -coork^'^ in the development 
 of the national life to Jl/oses." 
 — [From "Wrong Uses of 
 the Bible," by Rev. R. Heber 
 Newton, Episcopalian, after 
 Prof. \V. Robertson Smith, 
 Presbyterian.] 
 
Did Ezra Deceive Christ f 57 
 
 Whatever may be said of Bible histo- 
 rians, evidently some modern critics "think 
 it no harm to take liberties with historical 
 truth." God must not work miracles, but 
 the critics can. They alone can make a- 
 straight crook ; a Saint Ezra, the forger ; 
 a God-man deceived. 
 
 So at every point the critics- seek to re- 
 lieve us of little difficulties by substituting 
 greater ones. With beams in their own 
 eyes they are seeking to remove motes 
 from ours. They strain out a gnat from 
 the Bible's theories, but swallow a camel 
 in their own. Critics may laugh at the 
 uninspired and improbable tradition, given 
 in the Apocrypha, that all of the earlier 
 portions of the Old Testament, after being 
 burned up, were miraculously restored by 
 Ezra ; but tJicy ask us to believe the yet 
 greater miracle, that they can go behind 
 the scenes of far-off centuries and tell us 
 just when and where three or six or seven 
 authors and editors had their quilting-bees 
 to make a patchwork Pentateuch, adding 
 
58 Must the Old Testament Go ? 
 
 to this miracle of "intuition," which sur- 
 passes even the traditional one of Ezra's 
 memory, those masterpieces of all miracles, 
 the theory of a holy forger and a deceived 
 deity. 
 
 The chief question, then, involved in the 
 present controversy about the Pentateuch, 
 is not. Did Ezra write most of the Penta- 
 teuch ? but rather, Did Ezra deceive Christ ? 
 that is, Did a good man deceive the God- 
 man ? — a question of the highest impor- 
 tance ; a question of ethics and theology 
 more than of Hebrew roots ; a question not 
 so much of learning as of logic ; a New 
 Testament question as well as an Old Tes- 
 tament one ; a question less of criticism than 
 of character ; a question for the laity as well 
 as for scholars, since its solution depends less 
 on wtcommon learning than on commoji sense. 
 
Criticism Tested by Logic. 59 
 
 VI. 
 
 Will the New Theories about the Old Tes- 
 tament BEAR the Tests of Logic 
 
 Before considering the deep questions 
 which we should need to examine it there 
 were any rehable evidence that Ezra de- 
 ceived Christ, our logic and common sense 
 arc called to the easier task of testing the 
 theories of the critics about the Old Testa- 
 ment, to see if their premises are well-attested 
 facts, and their conclusions well taken ; in 
 short, to ascertain if this so-called " Higher 
 Criticism " is, as it proudly claims, a ^'science" 
 to which we need to "reconcile" our the- 
 ology. This examination of the logic of the 
 critics requires no conflict with their learn- 
 ing. ^^ Because the men who do this tJiing 
 are learned men, thousands are ready to fol- 
 low them, or at least to shake their heads 
 
6o Must the Old Testament Go ? 
 
 very zvisely at tJich" dicta, as if these were 
 oracles not to be despised. But learned men 
 have often been the biggest of fools. The 
 knowledge of Hebrew and all the Semitic 
 languages, however thorough and exhaustive, 
 does not make a man wise. The learning 
 of a whole university does not give a man 
 common sense." ^^ If conclusions are not 
 found to be well-taken, when tested by the 
 familiar laws of evidence and reasoning", no 
 amount of learning can save their theories. 
 No matter how good the bricks may be in 
 a house, it cannot stand unless it has been 
 properly built. 
 
 (i.) At the outset we see unmistakable 
 evidence that most of the critics enter 
 upon their investigation with an unscien- 
 tific bias against the supernatural, to which 
 is added, in many cases, a prejudice in 
 favor of evolution. A true scientist, even 
 when he begins his examination of phe- 
 nomena with a "working hypothesis" 
 already in mind, seeks to test it, not to 
 prove it. If the facts do not confirm his 
 
Criticism Tested by Logic. 6 1 
 
 theory, he does not twist them into con- 
 formity. He is open to conviction that his 
 theory is wrong. But take the dozen most 
 influential men of the Higher Criticism, 
 from its beginning, — Astruc, Eichhorn, 
 De Wette, Ewald, Colenso, Reuss, Kuenen, 
 Wellhausen, Vatke, Kalisch, Robertson 
 Smith, and Hermann Strack, — and ask 
 eacli one of this jury, "Could any amount 
 of evidence prove to you the reality of 
 miracles, that is of the supernatural.''" 
 "Are you persuaded, in advance, that 
 evolution must be the law of religious 
 history.''" A majority of this jury would 
 answer "No" to the first question, or 
 "Yes" to the second, or both. As Pro- 
 fessor Curtis has said, "The modern critical 
 theory, before beginning investigation, 
 banishes the Divine factor from history." 
 It is like the trial of Stephen. A majority 
 of this modern critical court decides in 
 advance of investigation, that the religion 
 of the Old Testament is not a universal, 
 but only a national, religion ; and before 
 
62 Must the Old Testament Go ? 
 
 the trial is fairly begun, they are impetu- 
 ously hurling their speculations and im- 
 proved dogmas in their .attempted martyr- 
 dom of the supernatural. 
 
 The prejudice in favor of evolution 
 (which even Darwin never claimed was 
 anything more than a probable hypothesis, 
 and which leaves so many missing links 
 that even Professor Swing ridicules its raw 
 theories, and the editor of TJic Index calls 
 for more proofs, and while many other 
 scholars who have certainly no prejudice 
 against it, show its inconsistency), — this 
 prejudice in favor of evolution as the uni- 
 versal plan of history, as well as nature, 
 has proved in the minds of these critics a 
 camera obscitra to reverse the real position 
 of things so that the decline and tall of 
 the Jewish nation appears to them as a 
 
 "Grand Forward March." 
 David. 
 
 Jezebel. 
 
 Captivity. 
 
 Crucifixion. 
 
 Dispersion. 
 
Criticism Tested by Logic. 6^ 
 
 (2.) It is also especially notable that the 
 experts and specialists of this so-called 
 science, all of them claiming to work by 
 the same scientific methods, disagree vitally (^ 
 and radically on most of the points at issue. 
 
 "Gesenius, De Wette, Ewald, and Bleek 
 say that Deuteronomy was composed long 
 after the rest of the Pentateuch. Von Boh- 
 len, Vater, Vatke, and Reuss assert that it 
 was written first, and is the source of the 
 ceremonial parts of Exodus, Leviticus, and 
 Numbers. Ewald finds seven different doc- 
 uments, and five different authors, in the 
 Pentateuch ; others see two different docu- 
 ments, and two different authors." ^^ 
 
 Professor Briggs admits that while some 
 suppose the second Elohist was used by the 
 Jehovist, others think that he was used by 
 the redactor of the Elohist and Jehovist. 
 Some regard the Jehovist as the redactor 
 of all but Deuteronomy, others the Deu- 
 teronomist as the redactor of the whole. 
 The experts of this so-called Higher Criti- 
 cism differ six hundred years on the age of 
 
64 Mjist the Old Testament Go ? 
 
 Obadiah, a thousand years on the age of 
 Job, eleven hundred years on the age of 
 Deuteronomy. Hitzig ascribes fourteen of 
 the Psalms to David ; Ewald, by the same 
 swift and scientific intuitions, finds that he 
 wrote only eleven ; while Delitzsch considers 
 forty-four Davidic. Strack admits that while 
 the critics generally agree in the belief that 
 there are five documents woven together in 
 the Pentateuch, there is no general agree- 
 ment as to their order and age. Differences 
 of style which he considers marks of dif- 
 ferent authors, Wellhausen cites as proof 
 of different periods of composition. " What 
 value is to be attached to the argument 
 of the Higher Critics, as to the ' Style 
 and Diction ' of the so-called Elohistic and 
 Jehovistic documents, may be learned from 
 the fact that the ablest German Critics, a 
 short time ago, proved from the 'Style and 
 Diction' of the Elohistic document that it was 
 the oldest of all and the basis of the Pen- 
 tateuch, whereas the later German Higher 
 Critics all prove, from the same ' Style and 
 
Criticism Tested by Logic. 65 
 
 Diction,' that it is the yoiingest of all, and 
 of post-exile origin.""^ 
 
 " Those subtle critics who claim to pos- 
 sess what they call a power of Higher Crit- 
 icism are proved to be in the wrong by a 
 simple fact which is apprehensible by any 
 ordinary person so soon as it is stated. 
 They tell us that they can point out how 
 much Moses wrote, or how much Isaiah 
 wrote, and how much other people wrote, 
 by an inner consciousness, a capacity which 
 enables them to detect various styles and 
 variety of treatment ; and yet in spite of 
 this inner consciousness they contradict 
 each other, and we find almost as many 
 schools of critics as there are separate 
 critics. One man finds three writers in 
 Genesis, while another discovers seven ; 
 they are not agreed among themselves, 
 though they have this inner faculty which 
 enables them to detect styles and charac- 
 teristics ; they are self-contradictory, and 
 each man becomes the standard whereby 
 he determines his own result. The fact is, 
 
66 Must ike Old Testament Go ? 
 
 each man ,re-edits the Bible according to his 
 own nature, or wish, or idea, so that it be- 
 comes merely a book after his own heart." ^^ 
 By these manuscript laws we are told 
 that the last part of Isaiah cannot have 
 been by the same author as the first part, 
 because there is a slight difference of style. 
 Precisely the same logic would show that 
 Cowper's "Task" and "John Gilpin" 
 could not have come from the same poet. 
 The following from Bredenkamp, of Erlan- 
 ger, is interesting as to the argument from 
 style : " So long as Julius Fuerst assigns 
 those parts of Genesis to pre-Mosaic time, 
 which WellJiausen relegates to post-exile 
 time, and the language interposes no veto 
 to either ; so long as specialists can con- 
 found the beginning and the end of a his- 
 torical period of language a thousand years 
 in duration ; so long will this branch of Old 
 Testament Science be obliged to be regarded 
 as yet only in its szvaddling-clothesJ' De- 
 litzsch, although himself affected by a vario- 
 loid type of this Higher Criticism, says : 
 
Ci'iticisni Tested by Logic. 6y 
 
 "Many of the former results of the critical 
 school are now out of fashion. Its present 
 results often contradict each other. In 
 reality we know little and imagine that we 
 know much." It is this masterpiece of 
 guess-work which Robertson Smith calls a 
 "science," and compares with the well- 
 established natural sciences. The so-called 
 "Higher Criticism" has in it perhaps "the 
 power and potency " of a future science, 
 but its evolution lias not yet passed the 
 period of chaos. 
 
 What would be the standing of a so- 
 called science of literature, some of whose 
 experts, by the study of Shakespeare's 
 style, located his works in the days of 
 Alfred, while others, of equal standing 
 and following the same principles, were 
 quite as positive that they were produced 
 in the days of Victoria, and yet others 
 contended that the Merry Wives of Wind- 
 sor was so different in style from Mac- 
 beth that it must have been added by a 
 pseudo-Shakespeare. 
 
F 
 
 68 Must the Old Testament Go ? 
 
 "This 'Higher Criticism' was rampant 
 in the secular sphere long before it began 
 to lay hands on the sacred ark. Asser's 
 'Life of Alfred' was a few years ago as 
 confidently asserted to be the work of a 
 later age, as is the second part of Isaiah. 
 Mr. Freeman and the best scholars now 
 hold that it is in the main a valuable 
 contemporary record of fact."^'' 
 
 Similar mistakes were made in regard 
 to Homer also, as Schliemann's explora- 
 tions have shown. But with all the confi- 
 dence of infallibility and omniscience these 
 disagreeing critics assume to tell just 
 where in a sentence of the Bible the 
 "redactor" spliced the work of the 
 "Elohist" and "Jehovist," or corrected the 
 " Deuteronomist." 
 
 (3.) Even the points on which thcj'e is 
 most general agreement among tJie critics 
 ai'e far from proven. 
 
 Professor Curtis voices the sentiment of 
 the church's scholarship, and its common 
 sense as well, when he says, " We 
 
Criticism Tested by Logic. 69 
 
 reject the conclusions of the modern 
 critical school, because their dicta are 
 not established. They do not rest on 
 scientific certainty, but rather on hy- 
 potheses." 
 
 The earliest claim of the "Higher Criti- 
 cism," on which most of its experts have 
 agreed during several centuries, is the 
 theory that there are incorporated into 
 Genesis at least two distinct manuscripts, 
 distinguished from each other in that the 
 one uses the word JeJiovah and the other 
 EloJiiniy — the first corresponding to the 
 word Lord, and the second to the word 
 God, — both of which, it is claimed, could 
 not have been written by Moses. It would 
 be about as reasonable to declare that two 
 sermons of a modern preacher were not 
 by the same man, because in one of them 
 he used the word Christ, — presenting His 
 kingship ; and in the other, chiefly the 
 word Jesus, — speaking of His power to 
 save. Lange is probably right in saying 
 that "the two names for God in Genesis 
 
70 Must the Old Testament Go ? 
 
 are not marks of two manuscripts, but of 
 two relations of God." 
 
 Why do not the critics claim that Paul's 
 Epistle to Titus is a patchwork of five 
 manuscripts, because in it he uses five 
 names of Christ, or that the first chapters 
 of Matthew and Mark are added by a 
 pseudo-evangelist, because only over the 
 gateways of those two gospels is found 
 the double name of "Jesus Christ"? 
 
 It would no more disprove the inspira- 
 tion and Mosaic authorship of the Penta- 
 teuch to show that Moses used other 
 documents besides "The Book of the Wars 
 of the Lord," from which he expressly 
 quotes, than it would disprove Macaulay's 
 authorship of his English history, to show 
 that he used pre-existing documents, — 
 indeed, all through the Bible its inspired 
 authors quote from other documents, sacred 
 and profane, — but the two names of God 
 prove little or nothing. If they prove the 
 Pentateuch a patchwork, they prove the 
 same for every book of the Old Testament, 
 
Criticism Tested by Logic. '^i 
 
 except the Book of Esther and the Song 
 of Solomon, for in all, except these two, 
 both of the divine names frequently appear. 
 Indeed, both names appear all through 
 some chapters and in many single verses,^* 
 where, perhaps, the documents of the 
 Elohist and Jehovist collided. 
 
 Even if the one point on which the critics 
 are generally united, that the Pentateuch 
 is documentary, should be granted, that is 
 not inconsistent with the evangelical the- 
 ory ^^ that Moses wrote at least a large 
 part of them himself and was the in- 
 spired "redactor" of them all, — the few 
 side references that indicate a later time 
 being all easily accounted for, as Profes- 
 sor Curtis has said, as marginal notes of 
 the Scribes which accidentally got into the 
 text. 
 
 What if there are three codes in the Pen- 
 tateuch .'• Suppose one was " the priest's 
 code" forever, and another "the people's 
 code " in the wilderness, and the third 
 (in Deuteronomy) "the people's code" for 
 
"J 2 MiLst the Old Testament Go ? 
 
 their new circumstances in the land of 
 promise, given proplietically in advance, as 
 it claims to be, by one who knew they 
 would have "gates" and "kings" and 
 "ships"? These are not evidence of later 
 origin than the days of Moses, except to 
 one whom no evidence can convince of the 
 reality of supernatural prophecy. 
 
 Another of the points of quite general 
 agreement among the critics is the claim 
 that the non-observance of many laws of 
 the Pentateuch during a large portion of 
 Israel's history, proves their non-existence, 
 notwithstanding repeated statements in the 
 Bible about such ordinances existing when 
 neglected/'* In the same way the " Dark 
 Ages" prove that the spiritual teachings of 
 the New Testament were really "for the 
 first time written" by Luther in the book 
 which he "claimed to have rediscovered" 
 in the monastery library. The true expla- 
 nation of non-observance is that the Penta- 
 teuch was for a long time a generally 
 unrealized ideal of obedience, as the gospels 
 
Criticism Tested by Logic. 73 
 
 are still a generally unrealized ideal of love 
 and trust. 
 
 Yet another argument adduced for the 
 theory that the Levitical legislation did not 
 exist before Ezra, is the fact that the 
 prophets spoke against sacrifices and feasts 
 as a dependence for salvation. But this 
 same mode of reasoning would prove that 
 the preachers of to-day, who denounce 
 heartless participation in the Lord's Supper 
 and the superstitious use of baptism as a 
 substitute for regeneration, have not yet re- 
 ceived the divine commands of Christ to 
 baptize in His name, and take the bread 
 and wine in remembrance of Him. 
 
 It is confidently urged, that the law in 
 Deuteronomy against marrying foreign 
 wives ®^ could not have existed until after 
 the days of David and Solomon, because 
 they did not obey it. That same "critical" 
 logic would prove that the law against 
 adultery, which is admitted to be Mosaic, 
 was not yet given. If we argued what laws 
 are and when they came into force by the 
 
74 Must the Old Testament Go? 
 
 practice even of kings and presidents, we 
 should reach some strange conclusions. « 
 
 No one who looks into this subject with- 
 out the prejudice which comes from an un- 
 conditional rejection of the supernatural as 
 a thing that cannot be established by any 
 evidence, will fail to see that these manu- 
 script laws are the most uncertain kind of 
 guess-work. The facts are to the theories 
 as three grains of wheat in a bushel of 
 chaff. Certainly these very uncertain laws 
 of historical criticism should have no weight 
 in the mind of a Christian against the word 
 of Christ and His Apostles, by whom the 
 historic statements of the Old Testament 
 are confirmed. Growth cannot be put in 
 place of God as the source of the Bible. 
 Israel's religion was not like other religions, 
 a Babel, built heavenward by men, but it 
 is a Bethel revelation let down from 
 Heaven. It was great at the very first be- 
 cause it was from God. 
 
 Criticism must learn to reach results step 
 by step, by well-attested facts and accurate 
 
Criticism Tested by Logic. 75 
 
 reasoning. Nothing less will persuade the 
 Christian church that most of the Penta- 
 teuch's five hundred and forty references 
 to Moses ®^ as speaking, acting, writing, 
 are forgeries with which Saint Ezra de- 
 ceived Jesus Christ. Even in this matter 
 of " Biblical Criticism," we prefer the 
 positive statement of the divine Christ to 
 the learned guesses of the critics. " Lord, 
 to whom shall we go but unto Thee ? 
 Thou hast the words of eternal life," 
 
']6 Must the Old Testament Go ? 
 
 VII. 
 
 Did Christ abrogate Old Testament Laws ? 
 
 Christ quoted Old Testament laiv as bind- 
 ing in its principles on all countries and all 
 ages. 
 
 Three times He puts -His stamp as the 
 King of a new dispensation upon the Dec- 
 alogue as the law of His Kingdom and of 
 the world/^ 
 
 Christ also quoted other principles and 
 precepts of the Old Testament, as a lawyer 
 or officer of to-day would quote unques- 
 tioned law.®* Three times, at the tempta- 
 tion, He said, "It is written," by way of 
 introducing quotations of Old Testament 
 law principles from Deuteronomy, other 
 than those of the Decalogue, which He 
 
Christ and Old Testament Laws. yy 
 
 used ,as binding upon all beings in earth 
 and hell. Since Satan's great defeat by our 
 Lord in the wilderness was accomplished 
 by ammunition from Deuteronomy, it is no 
 wonder he is stirring up strife against it. 
 If it had been a forgery, the devil would 
 have shown it up then. 
 
 Christ declared that the whole law — 
 meaning the Pentateuch — was of perpetual 
 f orce ^^ in its prineiples ; of course, not in 
 its superficial and incidental details. 
 
 It has been said by opponents of the 
 Old Testament, that Christ spoke of its 
 laws as abrogated ; but it will be observed 
 by those who carefully read Christ's 
 words, that while He condemned many 
 laws of Jewish tradition, He confirmed the 
 old law principles of the Scriptures. For 
 instance, Christ cut off the tradition, 
 "Thou shalt hate thine enemy," which 
 had been barnacled on to the Old Testa- 
 ment law, " Thou shalt love thy neigh- 
 bor." ^^ When Christ refers to the Old 
 Testament it is usually with the phrase, 
 
78 Must the Old Testament Go? 
 
 "It is written," or "Have ye never 
 read?"^' — quoting each passage as absolute 
 law. Christ's references to the old laws, 
 when not confirming them, were chiefly in 
 opening out their meaning, as a thoughtful 
 preacher does in a textual sermon/^ 
 
 Christ did indeed indicate that some of 
 the Old Testament laws were no longer 
 binding in the letter, since they were 
 fulfilled in Himself, or outgrown because 
 of the people's moral advance. *^ But in 
 the New Testament, as well as the Old, 
 there are such temporary precepts that 
 apply only to certain individuals to whom 
 they were specially addressed, such as 
 Paul's command to Timothy, in one of his 
 epistles, to bring his cloak from Troas. 
 In this, as in the Old Testament precepts, 
 which have no longer literal application, 
 there is, however, a kernel of profitable 
 truth for all ages. That request of Paul 
 opens up suggestions of his sufferings for 
 Christ in the chilly prison, and also of 
 the importance of guarding the health 
 
CJnist and Old Testament Laws. 79 
 
 when in Christian work, and thus has 
 become the basis of inspiring discourses. 
 
 As a lawyer keeps numerous volumes 
 of court decisions because of the law 
 principle that lies under the incidental 
 particulars of each decision as its kernel, 
 so all the law passages in the Old Testa- 
 ment are profitable because they give us 
 a volume of God's decisions. Looking 
 below the names of Abraham, Jacob, and 
 Daniel, as the lawyer looks below the 
 names of Smith and Brown and Jones, 
 who were engaged in a law case a 
 hundred years ago, we find, as does the 
 lawyer, principles of equity, glimpses into 
 the eternal laws of right, which are much 
 clearer when given in concrete historical 
 instances than in abstract form. 
 
 We cannot agree with those who say 
 "that there is a radical difference between 
 the Old Testament and the New in their 
 ethical standpoints, that of the Old Tes- 
 tament being exterior, the New, interior; 
 the Old Testament dealing with conduct, 
 
8o Must the Old Testament Go ? 
 
 the New with character ; one prescribing 
 rules, the other principles ; the first regu- 
 lating the life, the second breathing into 
 the soul a new spirit."'" In these words 
 truth is sacrificed to antithesis. Moses 
 most emphatically declared that obedience 
 to God's law required not only external 
 morality, but also love, — "Thou shalt love 
 the Lord thy God with all thine heart, 
 with all thy soul, and with all thy 
 might" ;'^^ and the key-texts of the poetic 
 books of the Bible are, " Create in me a 
 clean heart, and renew a right spirit 
 within me," and "Thou desirest truth in 
 the inward parts." 
 
 The prominent object of the prophets 
 is to show that religion is not a matter 
 of external form, but of character and 
 life. 
 
 The Old Testament as well as the New 
 continually puts religion into these three 
 words, — Love, Trust, and Obey. 
 
 One would suppose that Christian min- 
 ister''^ who said, "The law did not tell 
 
Christ and Old Testament Lazvs. 8i 
 
 the young man that he must love the 
 poor, the ignorant, the sinful, following 
 them all of the days and years to bless 
 them ; but it only commanded him not to 
 kill any one, or cheat any one, or break 
 the Sabbath," had never read the five 
 books of the law in which men arc com- 
 manded to love God, and to love all men 
 as their neighbors,''^ and to treat strangers'^''- 
 of other nations "as those born in .the 
 land," and to leave the gleanings of the 
 harvest for the poor, and to treat with 
 kindness even their enemies. 
 
 We shall, then, find it profitable to 
 study not only the precepts of Christ, but 
 also the earliest laws that came from the 
 same divine Source, as containing illustra- 
 tions of the eternal laws of our Lord, 
 Judge, and Father, who is the same yes- 
 terday, to-day, and forever. 
 
82 Must tJie Old Testament Go ? 
 
 VIII. 
 
 What was the Teaching of Christ in re- 
 gard TO Old Testament Prophecies and 
 
 Imprecatory Psalms ? 
 
 " I KNOW of no one passage of the proph- 
 ets which can certainly be said to point 
 to an event beyond the near future of the 
 writer." So said an "evangehcal" (?) pas- 
 tor'^ recently to his people. This Inger- 
 sollism masquerading at a Christian altar 
 stands in decided contrast to the fact that 
 Christ quoted mimeroits Old Testament 
 prophecies as fulfilled in Himself. 
 
 He said of Moses, " He wrote of Me," 
 and of the entire collection of Old Testa- 
 ment Scriptures, "They testify of Me." 
 He declared that the prophecy of Malachi,'"^ 
 in regard to the fore-runner of the Mes- 
 siah, was fulfilled in John the Baptist, 
 
CJirist and the Imprecatory Psalms. ^^ 
 
 ft 
 
 and the prophecies of the Messiah's in- 
 auguration in the beginning of His own 
 ministry." He quoted Isaiah's description 
 of the Messiah's miracles as a description 
 of His own." He explicitly stated at 
 three different times that His rejection by 
 the Jews had been declared in certain 
 Old Testament prophecies,'^ and twice He 
 spoke of His betrayal as fulfilling what 
 had been foretold.^" So also of His cruci- 
 fixion.^^ The Apostles, who still further 
 expressed the thought and feeling of 
 Christ, declared that He fulfilled yet other 
 prophecies in His life and resurrection. 
 
 The eleventh chapter of Hebrews sug- 
 gests the fact that one of the threads by 
 which the Bible is bound into unity is 
 "faith," — of course faith in its relations 
 to Christ the Saviour, which is distinctly 
 ascribed to the whole line of godly men, 
 from Abel through the Old Testament 
 history. 
 
 We shall find it profitable, surely, to 
 read the Old Testament as Christ did, 
 
84 JMiist the Old Testament Go ? 
 
 and as He opened it to others, to find in 
 all parts of it the things concerning Him- 
 self.^' Indeed, the Christ of the New Tes- 
 tament never seems to be understood in His . 
 atoning zvork except by those zvho have tJior- 
 oughly stiidied the histoty of Christ as given 
 in advance i7i the Old Testariient, zvJiere He 
 is so clearly pictured as " wounded for our 
 transgressions and brnised for our iniquities." 
 Here we are reminded of the common 
 mistake among the most orthodox people, 
 of assuming- that the Old Testament is 
 wholly or chiefly a revelation of the Father. 
 It would be far more correct to say, God 
 the Father, Son, and Holy Spirit, is re- 
 vealed in every part of the Bible. Every 
 one recognizes the numerous references to 
 the First Person of the Trinity in the 
 Old Testament. Christ, on the way to 
 Emmaus, assures us that if we are not 
 fools and slow of heart to believe all that 
 the prophets have spoken, we shall find 
 the Old Testament also full of references 
 to the Son of God ; and the Holy Spirit 
 
Christ and the Imprecatory Psalms. 85 
 
 is hardly less prominent, being spoken of 
 as having a part in creation/^ as coming 
 upon heroes to inspire them to action,^* 
 upon mechanics to direct them in work/'' 
 upon prophets to aid them in speech,^'' and 
 into the hearts of the humblest be- 
 lievers, who pray in the Old Testament 
 times, "Take not Thy Holy Spirit from 
 me."" 
 
 One of the most prominent ^^ of those 
 who think the Old Testament out of har- 
 mony with the New, says that in the for- 
 mer, " God Himself wore garments, and 
 was also seated on a throne, and held a 
 sceptre, and was pictured as wheels within 
 wheels, drawn by winged creatures from 
 east to west." The same perverting of 
 poetry and of simile might be applied to 
 the New Testament, and one might say 
 that God was represented in the gospels 
 as a "husbandman" dealing in grapes, as 
 a "merchant" managing business, as a 
 " king " sitting on an actual throne in a 
 city of golden streets, and also as "made 
 
86 Must the Old Testament Go ? 
 
 flesh," wearing garments, and sharing all 
 the sorrows of humanity. In both Testa- 
 ments the Invisible God is poetically rep- 
 resented by figures and similes, and in 
 both Testaments the Son of God visibly 
 appears to men in a form like themselves ; 
 all such passages, in the Old Testament 
 as well as in the New, affording no diffi- 
 culty in the light of that passage, *' No 
 man hath seen God at any time ; the only- 
 begotten Son, who is in the bosom of the 
 Father, He hath declared Him." 
 
 Christ quoted other Old Testament prophe- 
 cies besides those of the Messiah, as sure of 
 fiilfiUment. For instance, the prophecy of 
 the destruction of Jerusalem.^^ 
 
 Christ interpreted some of the imprecatory 
 Psalms as having a symbolic reference to the 
 enemies of the Messiah. The 109th Psalm 
 is universally considered the most severe 
 of David's imprecations, and two verses of 
 this are specifically mentioned by Christ as 
 prophetic of Judas.®" It should lead every 
 one who really accepts the authority of 
 
Christ and the Imprecatory Psalms. B>y 
 
 Christ to a re-examination of the impreca- 
 tory Psalms, if he has decided against them, 
 to know that Christ had all these Psalms 
 before Him in the prayer-book and hymn- 
 book which he was constantly using ; that 
 He made no unfavorable references to them, 
 and quoted from them at least twice in His 
 recorded discourses as having a spiritual 
 bearing upon His own life and sufferings. 
 In reading them, one should also remem- 
 ber that they are poetry and not prose, and 
 are no more to be literally interpreted than 
 Shakespeare's words in regard to a great 
 villain, — 
 
 " Put in every honest hand a whip, 
 To lash the rascal naked through the world." 
 
 It should be remembered also that they 
 were written by a man who was taunted 
 with the words, "Thou lovest thine ene- 
 mies " ; who cut off Saul's robe when he 
 might have cut off his head ; who spared 
 Shimei's life against the wish of his gen- 
 erals, when the former was insulting the 
 
88 Must the Old Testament Go ? 
 
 king by calling him a murderer and adul- 
 terer ; and who sincerely mourned the death 
 of his bitterest enemies and punished their 
 murderers.^^ What an imprecatory (?) psalm 
 was that which he sang at the death of 
 his bitterest enemy, Saul, — 
 
 Saul and Jonathan were lovely and pleasant in their 
 lives, 
 
 And in their death they were not divided: 
 
 They were swifter than eagles, they were stronger 
 than lions. 
 
 Ye daughters of Israel, weep over Saul, who clothed 
 you in scarlet, with other delights, 
 
 Who put on ornaments of gold upon your apparel. 
 
 How are the mighty fallen in the midst of the battle ! 
 
 It should be remembered, further, that 
 even the New Testament commands those 
 who love the Lord to hate evil ; so that 
 David's hatred of wrong, as expressed in 
 the Psalms, has no unchristlike character, 
 if the thought of personal hostility is sep- 
 arated from it. It should be remembered, 
 further, that the 23d chapter of Matthew, 
 from the lips of Christ, considering that it 
 
Christ and the Imprecatory Psalms. 89 
 
 is prose, while David's Psalms are Oriental 
 poetry, is as severe as any of them, de- 
 nouncing as it does the Scribes and Phari- 
 sees as "hypocrites," "serpents, "vipers," 
 "whited sepulchres," and "children of the 
 devil, who shall not escape the damnation 
 of hell." ®^ These words were uttered by 
 Christ against men who were His " per- 
 sonal enemies," and were constantly con- 
 spiring to destroy Him. We read them, 
 however, as we should, rejecting the thought 
 that they could have been the utterance 
 of personal hostility. Read David's Psalms 
 in the same way. It has been suggested 
 that these "woes" of Christ should be 
 read not bitterly but with a tone of tender 
 reproach. Let David's like imprecations be 
 read in the same tone. 
 
 The imprecatory Psalms which Christ read 
 in his Bible, we believe are "profitable" 
 for Christians to-day, when there is so much 
 of criminal leniency both in the judgment 
 of the courts and of the people toward 
 unrighteousness and v/ickedness. The man 
 
90 Must the Old Testament Go ? 
 
 has lived a very dull life who has not, 
 when reading of some peculiarly atrocious 
 crime, without any personal feeling, uttered 
 that modern imprecatory psalm, " Hanging 
 is too good for him," — the indignation of 
 a soul in proportion to its purity, not to- 
 ward a personal enemy, but toward wrong. 
 Who, in reading the history of the 
 Waldenses, betrayed, executed, robbed, 
 murdered by thousands by the savage Ro- 
 manists, has not entered into the spirit of 
 Milton's imprecatory psalm, "Avenge, O 
 Lord, thy slaughtered saints " ? Joseph 
 Cook tells of a liberal Christian who ut- 
 terly condemned the imprecatory Psalms as 
 unfit to be read ; but when this patriot 
 heard, at the opening of the war, that 
 Baltimore, after the attack on our soldiers, 
 was to be fired upon, he quickly and ear- 
 nestly exclaimed, "I'm glad of it." "So 
 am I," said an orthodox preacher by his 
 side, " only I was afraid to say so lest 
 you should think I was uttering an impre- 
 catory psalm." 
 
Christ and the Imptecatory Psalms. 91 
 
 Abraham Lincoln, in a letter written Dec. 
 II, 1864, said: "You say you are praying 
 for the war to end. So am I, but I want 
 it to end right. God alone knows how anx- 
 ious I am to see these rivers of blood cease 
 to flow ; but they must flow until Trcasoji 
 Jades its head'' What if David had ut- 
 tered the same sentiments in poetry } 
 
92 Must tJie Old Testament Go ? 
 
 IX. 
 
 Are God's Tenderness and Man's Immortality 
 Revealed in the Old Testament ? 
 
 Christ reaffirmed the rigJiteous %var7iijigs 
 of the Old Testamejit against sin. It is 
 frequently said by Bible students, within 
 and without the evangelical church, that 
 the God of the Old Testament and the 
 New are not alike, — the one being a 
 severe Monarch, and the other a loving 
 Father. Such expressions as this are 
 representative : " In the Old Testament 
 God is a King; in the New Testament 
 the King is revealed as a Father.""^ 
 "Between the God of the ancient Jewish 
 theocracy and the God of the New theoc- 
 racy established by Jesus, there exists in 
 general the broadest and most funda- 
 mental diversity. In the one case wc 
 
God' s Tenderness and Maris Immortality. 93 
 
 have the Lord God bringing up a special 
 people out of Egypt ; in the other we 
 have a Father in Heaven sending the 
 gospel to every nation in the world. In 
 the one case we have a jealous God visit- 
 ing the iniquities of the fathers upon the 
 children, to the third and fourth genera- 
 tion of them that hate him ; in the other 
 we have a benign Father 'who maketh 
 His sun to rise on the evil and the good, 
 and sendeth His rain on the just and 
 the unjust'; so that the very theism of 
 Jesus versus that of the ancient Jewish 
 Scriptures is, in many most important 
 particulars, of another realm and order."** 
 These conclusions are reached by a one- 
 sided view of each Testament, seeking out 
 only the references to the tender side of 
 God in the New Testament, and only the 
 revelation of God's justice in the Old. 
 The fallacy of such reasoning will readily 
 appear by applying the same plan in an 
 exactly opposite manner, taking the pas- 
 sages referring to the severity of God in 
 
94 Must the Old Testament Go ? 
 
 the New Testament and contrasting them 
 with those referring to his tenderness in 
 the Old. ■ 
 
 We open the New Testament and find 
 that Matthew has more passages about 
 judgment and punishment than any other 
 book of the Bible. A tax-collector was 
 inspired to write it as The Book of God's 
 Reckonings with men in rewards and 
 punishments.^^ In it "woe unto you" 
 occurs fourteen times, "judgment" eight, 
 "hell" eight, "fire" (referring to future 
 punishment) four times, besides frequent 
 use of such epithets toward the ungodly 
 as "hypocrites," "vipers," "serpents," 
 "dogs," "swine," "ravening wolves," 
 "false prophets," "wicked and adulterous 
 generation." In addition to these elements 
 of severity, — all of them connected with 
 God in Christ, — we find Him saying to 
 Peter, "Get thee behind Me, Satan" ; 
 also using a whip of small cords to drive 
 the traders out of the temple, which He 
 declares they have made a "den of 
 
God^s Tendeiiiess and Mail s Immortality. 95 
 
 thieves'' ; cursing a fruitless fig-tree; call- 
 ing the Pharisees "children of hell," "fools 
 and blind," "liars and murderers," like 
 "their father, the devil";®® proclaiming as 
 the punishment of unrighteousness "outer 
 darkness, where there is weeping and 
 gnashing of teeth — where the worm dieth 
 not, and the fire is not quenched." It is 
 also in the New Testament that God 
 declared through Christ, "Whosoever shall 
 fall on this rock shall be broken ; on whom 
 soever it shall fall, it shall grind him to 
 powder." And as for God's being revealed 
 as a Judge and a King in the Old Testa- 
 ment and not in the New, it is in Revela- 
 tion, more than in any other part of the 
 Bible, that God's judgeship and kingship 
 and punishment of the wicked are pictured, 
 in connection with the great white throne. 
 In contrast with this severity of the God 
 of the New Testament, the Old Testa- 
 ment represents God as Our Father more 
 than a score of times:®'' "The Lord thy 
 God bare thee as a man doth bare his 
 
g6 Must the Old Testament Go ? 
 
 son," "Doubtless, Thou art our Father, 
 though Abraham be ignorant of us," 
 "Like as a father pitieth his children, so 
 the Lord pitieth them that fear Him," 
 " Have we not all one Father ; hath not 
 one God created us ? Why do we deal 
 treacherously every man against his broth- 
 er?" "He shall cry unto Him, 'Thou art 
 my Father, my God, the Rock of my Sal- 
 vation,' " "Thou, O Lord, art our Father, 
 our Redeemer." 
 
 But with a depth of tenderness still 
 more remarkable, the Old Testament also 
 compares God to a Mother — "As one 
 whom his mother comforteth, so will I 
 comfort you," "The mother may forget 
 her child, but God will not forget," 
 " When my father and my mother forsake 
 me, then the Lord will take me up," "In 
 Thee the orphan people find mercy," "As 
 an eagle stirreth up her nest, fluttereth 
 over her young, spreadeth abroad her 
 wings, taketh them, beareth them on her 
 vv^ings, so the Lord alone did lead him." 
 
God's Tenderness and Man s Immortality. 97 
 
 It was not the New Testament, but the 
 Old, that first declared, " The Lord thy 
 God loved thee."^* 
 
 These passages sufficiently indicate the 
 incorrectness of the frequent statement 
 about the character of God, as revealed 
 in the two Testaments, being exclusively 
 severe in the one and exclusively tender 
 in the other. In both of them "Behold 
 the goodness and severity of God."^^ 
 
 Hiram Powers, familiarly describing the 
 process of his own mind in fashioning his 
 celebrated bust of Jesus of Nazareth, re- 
 marked that his great trouble had been 
 found in giving the proper expression to 
 the countenance. " How could I put into 
 the same marble face," he asked, "the 
 look of Him who pitied the sick and the 
 afflicted, who encouraged those of feeble 
 mind in their faith, and who pardoned the 
 penitent, together with the look of Him who 
 uttered such terrible threats of woe against 
 the hypocritical Pharisees in the 23d chap- 
 ter of Matthew and the nth of Luke.''" 
 
98 Must the Old Testament Go ? 
 
 In the same chapter where Christ says, 
 "Woe unto thee, Chorazin," He also says, 
 " Come unto me, all ye that labor and are 
 heavy laden, and I will give you rest."^"** 
 In the same chapter where Christ says to 
 the Pharisees, "O generation of vipers," 
 He says also to sincere and penitent souls, 
 " A bruised reed shall He not break, and 
 tLe smoking flax shall He not quench." ^°^ 
 In that most • severe chapter of the Bible, 
 the 23d of Matthew, in which the Phari- 
 sees are called hypocrites, serpents, and 
 vipers, Jesus utters, amid his tears, those 
 words of unspeakable compassion : " O 
 Jerusalem, thou that killest the prophets 
 and stonest them that were sent unto 
 thee ; how often would I have gathered 
 thee, as a hen gathereth her brood under 
 her wings, and ye would not ! " 
 
 In the same Old Testament chapter 
 that God is described as bearing Israel as 
 a father bears his son, we are also told 
 of God's anger toward sin/°^ In the 
 same chapter of the Old Testament that 
 
Goers Tenderness and Mart's Immortality. C)C) 
 
 we read the words, "The Lord thy God 
 is a consuming fire," we read in another 
 verse the statement, "The Lord thy God 
 is a merciful God.""^ 
 
 The revelation of God's character in the 
 New Testament and in the Old is con- 
 cisely expressed, in its tenderness and se- 
 verity, in that Old Testament verse : " And 
 the Lord passed before him and proclaimed, 
 The Lord, The Lord Qo^, merciful and gra- 
 cious, long-suffering, and abundant in good- 
 ness and truth, keeping mercy for thou- 
 sands, forgiving iniquity and transgression 
 and sin, and that will by no means clear 
 the guilty." ^°* 
 
 The Old Testament as well as the New, 
 then, is profitable for the disciples of Christ, 
 as it was for the Master Himself, as a rev- 
 elation of both the love and justice of God. 
 
 Christ declared that immortality was 
 revealed in the Old Testament, as He 
 expounded the signification of the words, "I 
 am the God of Abraham, of Isaac, and of 
 Jacob," which He intimated was an indirect 
 
100 Must the Old Testament Go ? 
 
 statement of immortality; "for God," He 
 said, "is not a God of the dead, but of the 
 living."^"* When God called Himself the 
 God of Abraham, Isaac, and Jacob after 
 they had died and left the earth. He was 
 reminding men that Abraham, Isaac, and 
 Jacob were still living in another sphere. 
 
 "Jesus said, as the Revisionists render it, 
 ' Ye search the Scriptures, for in them 
 ye think ye have eternal life, and they are 
 they which testify of Me.'"^ Whether the 
 verb 'search' be used in the indicative or 
 the imperative mode, evidently Christ ap- 
 proved of searching the Scriptures, — then 
 only the Old Testament, — and also approved 
 of the idea that in tJiern was evidence of 
 ^eternal life.' Since Christ approved of 
 finding evidence of eternal life in the Old 
 Testament, shall not we?"^"'' 
 
 " The language of the Old Testament 
 always presupposes immortality. The trans- 
 lation of Enoch, the 'gathering to his 
 people' of each of the dying patriarchs, 
 and all such allusions in the Pentateuch, 
 
God's Tenderness and Man s hninortality. lOI 
 
 plainly refer to the then universal belief in 
 the spiritual world. They are otherwise 
 inexplicable. The expressions of the very 
 ancient Book of Job, as well as of David 
 and the prophets, show that they looked 
 forward to a future life of blessedness and 
 glory; 'fullness of joy,' 'pleasures forever- 
 more,' 'righteousness,' 'satisfaction,' 'ever- 
 lasting life,' 'everlasting joy,' and similar 
 expressions,"^ show their ideas of the life 
 after death." "^ 
 
 Those who do not believe that immortal- 
 ity is revealed or recognized in the Old 
 Testament have a problem to solve in the 
 fact that the catechism"" of the Jews, 
 who accept only the Old Testament part 
 of the Bible, declares that the three fun- 
 damental principles of Judaism are "God, 
 Eternal Life, Revelation." Among other 
 proof-texts of immortality from the Old 
 Testament, the following are cited from 
 the Jews' English version of the Bible : 
 "O give thanks unto the Lord for He is 
 good ; for to Eternity enduretJi His kind- 
 
I02 Must the Old Testament Go? 
 
 ness."^^^ '^Surely tliere is a future state, 
 and tJiy expectation shall not be cut off."^^^ 
 Many other passages are also quoted."* 
 But the question whether immortahty was 
 revealed and recognized in the Old Testa- 
 ment has been definitely settled by a 
 higher authority than the Jews, — by the 
 specific and inspired statement in Heb. 
 II : 9, 1 6, that Abraham "sought for a city 
 that hath foundations whose maker and 
 builder is God," and that others of the 
 patriarchs and heroes of earlier times, by 
 their lives, "declared plainly that they 
 sought the better country, that is, a 
 heavenly." 
 
 This suggests to us, that, in order to 
 profitably study the Old Testament, we 
 are to recognize, that while every element 
 of Bible truth was revealed in the Old 
 Testament, it was much more fully re- 
 vealed in the New, the Bible being like 
 a tree which has, in its earliest stage as 
 a sapling, all the elements which it has 
 afterwards in full maturity, — the growth 
 
God's Tenderness and Mali s Immortality. 103 
 
 being in the increase of elements already 
 possessed, not in the introduction of new- 
 ones/" This characteristic of the Bible 
 may be illustrated by the horizontal 
 section of a tree, showing the rings of 
 its successive growth, and the expansion 
 of each part of its circumference with 
 every added year. We find at the very 
 beginning of the Bible's organism God 
 revealed as a Father, but more and more 
 so to the end of the New Testament. 
 So the thought of God as a Shepherd 
 of His people ; as the vine which gives 
 life to His people, the branches ; as Light 
 to banish the darkness of sin ; as King 
 of all ; as the Lord of Nature ; as the 
 Judge of all ; as the Bridegroom of the 
 church; as a Bleeding Lamb for sacrifice; 
 as the Holy Spirit ; as the Bread of Life ; 
 as the Water of Life. All these lines of 
 truth are found in the Bible in its 
 earliest Old Testament pages as in the 
 heart of a tree, but expanding like the 
 increasing circumference of a tree, with 
 
1 04 Miist the Old Testament Go ? 
 
 the added growth of psalms, prophets, 
 gospels, epistles. Christ reproved Nicode- 
 mus, because as a master in Israel he 
 knew not from his Old Testament the 
 truths of the new birth and redemption 
 through faith in the Crucified. "* In order 
 to understand fully any one of these lines 
 of thought that go through the whole 
 Bible, we need to study its beginnings in 
 the Old Testament, as well as its later 
 developments in the New. So clearly 
 does the Old Testament state the leading 
 spiritual truths which are more fully re- 
 vealed in the New, that certain Psalms 
 are called by Luther "Pauline," because 
 of their clear statements of justification 
 by faith; and Isaiah was called by the 
 church fathers "the Evangelical prophet," 
 because, with a fullness like that of Luke 
 or John, he described the life and death 
 of Christ as our Saviour. 
 
 The spiritual life of the Church, from 
 the days of Christ to the present, affords 
 abundant evidence that a study of God and 
 
God 's Tenderness and Mans Immortality. 1 05 
 
 Christ, and the Spirit, and sin, and salva- 
 tion, in the Old Testament, is "profitable 
 for doctrine, for reproof, for correction, for 
 instruction in righteousness." This expres- 
 sion, as I have intimated, might be ren- 
 dered more strongly : " Every Scripture is 
 God-inspired, and therefore profitable for 
 conviction, for conversion, for Christian 
 culture ; " and if we take this key which 
 God has sent to us through Paul, as we 
 enter the chambers of the Old Testament, 
 and over every passage ask, as if we turned 
 a key, " How is this profitable for me or 
 for others for conviction of sin?" "How 
 is this profitable for me or for others for 
 conversion or for Christian culture ? " we 
 shall find unexpected treasures and hidden 
 glories in the most unpromising chapters. 
 
 That is the meaning, in part, of Christ's 
 words, " I have many things to say unto 
 you, but ye cannot bear them now." As 
 we are able to bear it the Bible says more 
 and more to us from its depths of meaning. 
 That explains all true "progress in theol- 
 
1 06 Must the Old Testament Go ? 
 
 ogy." There is more light yet to break 
 forth from God's Word. In the language 
 of Daniel Webster, himself so familiar with 
 the Bible that he was called " the walking 
 concordance of the United States Senate," 
 "There is more of valuable truth yet 
 
 TO BE GLEANED FROM THE SaCRED WRIT- 
 INGS THAT .HAS THUS FAR ESCAPED THE 
 ATTENTION OF COMMENTATORS, THAN FROM 
 ALL OTHER SOURCES OF HUMAN KNOWLEDGE 
 COMBINED." 
 
 " We 'search the world for truth ; we cull 
 The good, the pure, the beautiful 
 From graven stone and written scroll, 
 From all old flower-fields of the soul ; 
 And, weary seekers of the best. 
 We come back laden from our-^quest. 
 To find that all the sages said 
 Is in the Book our mothers read."?!!" 
 
APPENDIX OF NOTES. 
 
APPENDIX OF NOTES. 
 
 1. Rev. Mr. Spencer, Unitarian. — 2. Augustus Blauvelt, 
 expelled from the Reformed Church for errors of doctrine. 
 — 3. The Christian Union. — 4. Prof. Hermann Strack, of 
 Berlin. 5. Prof. W. Robertson Smith. [Rev. R. Heber 
 Newton quotes Mr. Moody also as saying : " I know that 
 the Bible is inspired, because it 'inspires' me." But Mr. 
 Moody would be far from making that the final test of the 
 inspiration of the va7-ioics parts of the Bible, and ignoring 
 the objective authority of the word.] — 6. See also i Cor. 
 10 : II, where the Old Testament Histories are declared to 
 be God's teaching by examples, the deeds as well as the 
 records being the handwriting of God. — 7. Edward Reuss, 
 one of the most influential of the Biblical critics, says that 
 in 1834 he discovered by "intuition" that the elaborate laws 
 in the middle books of the Pentateuch must have been 
 made at a later age than the simpler ones of Deuteronomy, 
 according to the principles of evolution. — 8. Most of the 
 destructive critics of the Old Testament have begun their 
 investigations with a strong prejudice against the supernat- 
 ural and in favor of evolution. To the latter fact Professor 
 Curtis testifies. Hermann Strack calls attention to the 
 former as especially strong in Wellhausen. — 9. R. Heber 
 Newton, in his " Wrong Uses of the Bible." — 10. Jas. 2 : 
 21. — 11. Mat. 12:40-42. — 12. Hermann Strack also 
 
no Appendix of Notes. 
 
 asserts without proof that "The object of the book is not 
 to give actual history." The farsight and insight of these 
 critics into the "object" of the writer of the book of Jonah, 
 and of Christ in quoting it, are especially remarkable, be- 
 cause these men believe in science, but not in seers. — 13. 
 Delitzsch. — 14. W. H. H. Murray, whose statements on 
 this point were strongly endorsed by Professor Swing. — 
 15. Richter. — 16. Rev. 3 : 20. — 17. Luke 17:3; 14:8; 
 Mat. 24 : 15, etc. 
 
 WHAT CHRIST SAID OF THE OLD TESTAMENT IN THE NEW. 
 \_Frojn '■'■New Testament Helps,'" by Rev. IV. F. Crafts.'\ 
 
 I. Quoted from itearly all its books. (See references below.) 
 
 II. His references to Old Testament history: Eden, Mat. 
 19:4; Abel, Mat. 23 : 35 ; Noah, Mat. 24 : 37 ; Lu. 17 : 27 ; 
 Abraham, John 8 : 56 ; Lot, Sodom, etc., Lu. 17 : 29-32; 
 Moses, burning bush, etc., Mark 12 : 26; the manna, John 
 6 : 31 ; brazen serpent, John 3 : 14; David, Mat. 12 : 3,4,5; 
 Queen of Sheba, Maf. 12 : 42 ; Elijah, Lu. 4 : 25, 26; Eli- 
 sha, Naaman, etc., Lu. 4 : 27 ; Jonah, Mat. 12 : 40-42. 
 
 IIL His references to Old Testatnent laws : The decalogue, 
 Mat. 4:10; 15:4; 19:18,19; 22 : 37-39; Mark 12 : 29, 
 30; Lu. 10 : 25-28. Other references to O. T. laws. Mat. 
 5 : 17-19; 21 : 16. Comments on 0._ T. laws. Mat. 5 : 21- 
 27. Outgrown laws, Mat. 5 : 31-38. Separating O. T. laws 
 from Jewish traditions, Mat. 5 : 43. 
 
 IV. His rcferejtces to Old Testament prophecies of the Mes- 
 siah. In general : Mat. 22 : 44 ; John 5 : 39-46 ; Lu. 24 : 
 27-44. The forerunner, Mat. 11 : 10, 13, 14. Inauguration 
 of ministry, Lu. 4 : 17. Miracles, Mat. 11:5. Rejection, 
 Mat. 13 : 14; 21 : 42 ; John 15 : 25. Betrayal, John 13 : 18; 
 17 : 12. Crucifixion, John 19 : 28. 
 
 V. His references to other O. T. prophecies : Destruction 
 of Jerusalem, Mat. 24 : 15-31. 
 
Appendix of Notes. 1 1 1 
 
 VI. His references to some of the imprecatory Psalms : John 
 13 : iS; 17 : 12. 
 
 VII. O. T. warnings repeated : Mark 9 : 44; Mat. 7 : 23 ; 
 
 IS • 7-9- 
 
 VIII. His reference to immortality as implied in O. T. Ian- 
 guage: Mat. 22 : 31, 32. (See also Heb. 11 : 10-16.) 
 
 [This table includes the most prominent references of 
 Christ to Old Testament passages. The entire list may be 
 studied by reading all the te.xts marked " C " in the list of 
 " References in the New Testament to passages in the Old 
 Testament," in "New Testament Helps."] 
 
 18. Isa. 57 : 15 ; 62 : 2 ; Psa. 21 : 17. — 19. Psa. 145 : 19 ; 
 Isa. 65 : 13. — 20. Psa. 41 : i, 2, 4 ; 34 : 14. — 21. Exod. 23 : 
 4, 5 ; Prov. 20 : 22 ; 25 : 21. — 22. Exod. 23 : 4, 5 ; Prov. 20 : 
 22; 25:21. — 23. Rabbi Hillel also learned it there. He 
 said, as quoted in the Jewish Catechism : " What you do 
 not wish done to you, do not to others ; upon this rests the 
 whole Thorah."— Talmud 20 Sabbath, F. 31.— 24. Mat. 5 : 
 22, 28.— 25. Mat. 6 : 18; Isa. 58 : 5.-26. Mat. 6 : 26; Job 
 38 : 41 ; Psa. 147 : 9; Deu. 25 : 4. — 27. Psa. 80 : 8-19; Isa. 
 5 : 1-7.— 28. John 10.— 29. Gen. 49 : 24.— 30. Psa. 23.— 
 31. Isa. 40 : II. — 32. Isa. 62 : 5, etc. — 33. Isa. 54 : 5. — 
 
 34. Psa. 45. 
 
 35. Aspects of Truth common to both Testaments 
 — introduced in the Old, and more fully 
 
 DESCRIBED IN THE NEW. 
 
 [From "New Testament Helps," by IV. F. Crafts.'\ 
 [Only partial lists of passages — enough to show that 
 each line of thought referred to is found — with more or 
 less of emphasis, in every part of the Bible. Spaces left 
 for additional passages to be noted.] 
 
 God as "Father." Deu. i : 31 ; 32: 11 ; 2 Chr. 29 : 10; 
 Is. 63 : 16; Mat. 6 : 9; 2 Thes. 2 : 16. 
 
112 Appendix of Notes. 
 
 God as "King." Gen. 14 : i8; i Sa. 12 : 12; Ps. 2 : 6, 
 10, 16; Is. 6 : 5; 43 : 15 ; Dan. 4 : 17, 37; Zee. 14 : 9; Mat. 
 13; Lu. 19 : 38; John 18 : 37; Rom. 14 : 17; Rev. 11 : 15 ; 
 12 : 10; 15:3; 17 : 14- 
 
 God as " Shepherd." Gen. 49 : 24; Ezr. 34 : 23; Ps. 
 23 : I ; 80 : I ; Is. 40 : 1 1 ; Ezek. 36 : 38 ; Zee. 13:7; John 
 10 : 14; 21 : 15; Heb. 13 : 20; i Pe. 2 : 25; 5:4. 
 
 God as "Bridegroom." 2 Cor. 11 : 3; Is. 62 : 5; Mat. 
 9:15; John 3 : 29; Rev. 21 : 2, 9; 22 : 17. 
 
 God AS "Judge." Gen. 18:25; I^^u. 32:36; Judg. 
 11:27; I Sa. 2:10; Job 9:15; Ps. 7 : II ; 68 : 5 ; John 
 5 : 30 ; Ac. 10 : 42 ; 2 Ti. 4 : 8. 
 
 God AS " Light." Ex. 10:23; 14:20; 2 Sa. 23:4; 
 Ps. 27 : I ; Is. 9:2; Zee. 14:7; Hos. 6:5; Hab. 3:4; 
 Lu. 2 : 32; John i : 4; 9 : 5; Ac. 22 : 6; Rom. 2 : 19; i Jo. 
 1:5; Rev. 21 : 23; 22 : 5. 
 
 God AS Vine "Life." Gen. 49 : 11 ; Ps. 80 : 9-19; Is. 
 5 : 1-7; Lu. 13 : 6; John 15 : i, etc.; Ep. 5 : 22, 23; Rev. 
 2:7. 
 
 God AS Bleeding "Lamb." Gen. 4:4; Rev. 13:8; 
 Ex. 12 : 3, etc. ; Lev. 14:12; Num. 28:3; Deu. 16:2; 
 Josh. 5:10; Judg. 2:5; I Sa. 7:9; Ps. 51:16; Pro. 
 21 : 23 ; Is. I : II ; 53 : 7 ; Jer. 6 : 20 [John 3 : 10]. " Paul- 
 ine Psalms," 32, 51, etc. "Evangelical Prophet," Isaiah, 
 John I : 29; Ac. 6 : 32 ; Rev. 5 : 12, 13 [27 references to 
 the "Lamb "in Rev.]. 
 
 God AS THE " Lord of Nature." Gen. 1:1; Ps. 
 19 : I ; 104 ; Job 38 : 4-7 ; Is. 40 : 12-31 ; Jer. 10 : 10-16; 
 Mark 4 : 39-41 ; John i : 1-5; Col. i : 16, 17 ; Heb. i : 10- 
 12; Rev. 4 : II. 
 
 God's Spirit as "Water of Life." i Cor. 10 : 4; Ps. 
 1:3; Is. 55:1; Ezek. 47:9; John 7 : 37 ; Rev. 22:1; 
 6 : 17. 
 
Appendix of Notes. 113 
 
 God AS "Holy Spirit." Gen. 1:2; (Ps. 104:30); 
 Ex. 35:31; Judg. 3: 10; 2 Sa. 23: 2; (2Pe. i : 21); Ps. 51 : 
 2; 139 : 7 ; Is. 61 : I ; Eze. 3 : 12; Mark I : 10; Lu. 4 : 14; 
 John 3 : 34; 20 : 22 ; Eph. 2 : 18. 
 
 God as " Son of Man." Gen. 3:15; 32 : 24, 30 ; 9 : 27 ; 
 12: 3; 49: 10; Ps. 89:36; Is. ii:i; 7:14; Dan. 7:13; 
 Mat. 16 : 28; Rom. i : 4. 
 
 36. Augustus Blauvelt. — 37. R. Heber Newton. — 38. 
 Mat. 19:4; 23:35; 24:37; Lu. 17 : 26-32; Mar. 12: 26; 
 John 6:3; 3: 14; Mat. 12 : 3,4, 5, 42; Lu. 4 : 25, 26,27; 
 Matt. 12 : 40-42. — 39. A full list of quotations in the New 
 Testament from the Old is given in "New Testament Helps," 
 by the author of this volume.— 40. Prof. W. G. T. Shedd. 
 
 — 41. Howard Crosby, D. D. — 42. In 1597 Galileo made 
 the oft-quoted remark about the Bible not teaching how the 
 heavens go, and in 16S5 Clericus took the next step of skep- 
 ticism, and said that Jesus did not come to teach Criticism. 
 
 — 43. I Kings 2:3:2 Kings 23 : 35; 2 Chron. 23 : 18; Ezra 
 3:2; Dan. 9 : II, 13; Luke 24 : 44; John 7 : 23; i Cor. 9 : 
 9. — 44. John 5 : 46, 47. — 45. John 1 : 45; Acts 3 : 22-24; 
 7 : 37 ; 26 : 22 ; Rom. 10:5, 19. — 46. " The book of Moses " 
 is a common expression in both Testaments. 2 Chron. 25 : 
 4 ; 35 : 12 ; Ezra 6:18; Neh. 13:1; Mark 12 : 26. Christ 
 called the Pentateuch simply " Moses," in Luke 16 : 29, 31 ; 
 24 : 27. In Heb. 4 : 7, the word " David " is similarly used 
 of the Psalms, some of which, it is generally conceded, have 
 been added since David edited the original Psalter, as " Wes- 
 ley's Hymns," used by Wesleyans, contain hymns other and 
 later than his, so that the argument for the Mosaic author- 
 ship of the entire Pentateuch from the fact that it was called 
 " Moses," would not alone be conclusive. So with the name 
 "Book of Moses." " Book of Judges " does not imply that 
 any one ever believed that the Judges wrote it. It will be 
 
1 14 Appendix of Notes. 
 
 noticed also that we do not use in our argument (because 
 the testimony is partial, indirect, and unnecessary) the in- 
 stances where Christ referred to separate laws or chap- 
 ters as given or written by Moses, such as the decalogue 
 (Mark 7 : 10), the law of the leper (Mark i : 44, etc.), the 
 law of divorce (Mat. 19 : 7), although it is very significant 
 that in one case at least he quoted as written by Moses apas- 
 sage " concerning the bush" which is not specifically declared in 
 the Pentateuch to have been written by him. — (Lu. 20 : 37 ; cf. 
 Exod. 3.) Against the use of these references to single 
 Mosaic laws or codes as proving Mosaic authorship of the 
 Pentateuch, it is urged with some force that it does not prove 
 that Christ wrote the four gospels, that Paul quotes single 
 passages from them as being the laws of Christ, (i Cor. 9 : 
 14; II : 23, 24.) There is no parallel in Paul, however, for 
 John 5 : 46, or John 7 : 19. He never said, "Did not Jesus 
 give you the four gospels } " nor called them " His writings." 
 
 The indirect evidence of the quotations which Christ 
 makes from chapters here and there in the Pentateuch, is 
 thus given by Rev. Howard Crosby, D. D. : — 
 
 " I. Our Lord quoted the Pentateuch as of Moses. 
 
 " 2. The Pentateuch, in our Lord's day, was one book, 
 and universally regarded as of one author, i. e. Moses. 
 
 "The latter proposition clinches the former. It prevents 
 our saying that only those words actually quoted by our 
 Lord are of Moses ; or at most only the immediate context. 
 
 "If.I quoted a page of Bancroft's History, and, in quoting 
 it, said: 'Bancroft says thus and thus,' I should be under- 
 stood as believing that Bancroft's whole work was Ban- 
 croft's. No righteous critic could say that I meant to affirm 
 Bancroft's authorship only of that page or chapter quoted, 
 unless Bancroft's work ivas already split tip into sections, and 
 attributed to various authors. It is so with the Pentateuch. 
 
Afpcndix of Notes. i r 5 
 
 The Pentateuch, in our Lord's day, was not split up into 
 sections and attributed to various authors. All scholars 
 agree that it was considered as one work by one author, 
 Moses. . . . Now, we are to keep in mind that the 
 Jews in our Lord's time had none of the divisions of the 
 Pentateuch which scientific study has produced in our time. 
 They had no Deuteronomist and priest-code, no Elohist and 
 Jehovist, and second Elohist and Redactor, no five Narra- 
 tors. All this is new. To the Jews of our Lord's day ' the 
 law' was a book, one book, and that the Pentateuch, just as 
 we have it. In this light it is surely impossible to deny that 
 Jesus understood the Pentateuch to be the work of Moses." 
 47. Prof. C. A. Briggs and Hermann Strack. — 48. New 
 York Observer. — 49. See report in The Christian World, 
 London. — 50. Colenso and others say that even if Christ 
 knew that the Pentateuch was not the work of Moses, lie 
 might innocently have " spoken of it as such in accordance 
 with the prevalent ideas of his time," which is only a sugar- 
 coating of the blasphemy, that the divine Christ might, in- 
 stead of correcting an error, distinctly and repeatedly con- 
 firm it. — 51. We are reminded that Christ, when Llis deity 
 was veiled in flesh, declared there was one subject on which 
 He could not speak, because he did not know about it. 
 (Mat. 24 : 36.) From that it is argued that He might not 
 have known some things which He a'/d? say — an inference 
 much too strong for the text. To say that Christ, when in- 
 carnate, did not know some of the things of which lie did 
 not speak, is vastly less than the claim of the new criticism 
 that He did not know some of the things which He pro- 
 fessed to know, and of which He often spoke. We are told 
 by Robertson Smith, that He no more anticipated the dis- 
 coveries of Colenso than .those of Galileo. It seems to be 
 forgotten that He did not talk about astronomy, did not 
 
1 1 6 Appendix of Notes. 
 
 endorse Ptolemy's mistakes, but He did often talk of "the 
 law," for it was a part of the text-book which he came from 
 Heaven to expound and "fulfill." That would be the last 
 place for Him to be mistaken. He certainly claimed to be 
 accurate in all that He did say in many passages, — among 
 others John 12 : 48-50: "He that rejecteth me, and receiv- 
 eth not my sayings, hath one that judgeth him ; the word 
 that I spake, the same shall judge him in the last day. For 
 I spake not from myself ; but the Father which sent me, He 
 hath given me a commandment, what I should say, and what 
 I should speak. And I know that his commandment is 
 life eternal ; the things therefore which I speak, even as the 
 Father hath said unto me, so I speak." — 52. See Ezra 3 : 
 2; 6 : iS; 7:6; Neh. i : 7, 8; 8 : i, 14; g : 14; 10: 29; 13 : 
 I. See Concordance for 540 references to Moses in the Pen- 
 tateuch, and yet others in all parts of both Old and New 
 Testament. — 53. Howard Crosby, D. D. — 54. Prof. W. G. 
 T, Shedd. — 55. The Observer. — 56. H. Sinclair Patterson, 
 M. D. — 57. The Christiait World, of London. — 58. Gen. 3; 
 7:16; 24 : 3 ; 28 : 21 ; 2 Chron. 18:31; Psa. 56 : 10. 
 
 59. Prof. Francis L. Patton says, " If it were held that 
 the words of Christ and the New Testament writers are suf- 
 ficiently accounted for, by supposing that a fourfold docu- 
 ment was composed under the direction of Moses, parts of 
 it being written by Moses himself, or that Mosaic writings 
 were the basis of our present Pentateuch, we should be 
 obliged to admit that though this view may fall very far 
 short of the truth, it nevertheless Cinnot be held to be in- 
 consistent with the Confession of faith." This is doubtless 
 the meaning of Luther's words, which the critics misquote 
 as an endorsement of their efforts to prove that the Penta- 
 teuch was not even edited by Moses. " What matters it," 
 he said, "if Moses should not himself have written the Pen- 
 
Appendix of Notes. 1 1 7 
 
 tateuch ? " — 60. Law of Circumcision long neglected, Josh. 
 5:5; Passover, 2 Kings 23 : 21, etc.; Feast of Tabernacles. 
 Neh. 8 : 17; Sabbaths, 2 Chron. 36 : 21; whole "Book of 
 the Law " restored to notice after long neglect, 2 Kings 22*3, 
 etc. No record in all Old Testament of the Day of Atone- 
 ment being observed. — 61. Deu. 17 : 17. — 62. Of these 
 540 references to Moses in the Pentateuch, 60 are found 
 in Deuteronomy, 180 in Numbers, 60 in Leviticus, and 
 240 in E.\odus. — 63. Mat. 15:4; 19 : iS, 19; 22 : yj, 38, 
 39; Mark 12 : 29, 30; Luke 10 : 25-28. — 64. Luke 4:4, 12; 
 (Deu. 8:3; 6 : 16.) — 65. Mat. 5 : 17, 19.— 66. Mat. 5 : 
 .43; Mark 7 : 7, 8; Mat. 15 : 4-9. — 67. Mat. 21 : 16; 12 : i- 
 8.— 68. Mat. 9:13.-69. Mat. 5:31,38.-70. Chris'ian 
 Union.— 11. Deu. 6 : 5.— 72. Professor Swing.— 73. Lev. 
 19: 18. — 74. Lev. 19:34, etc.; i Kings 8 : 10-12; 2 Chron. 
 7 : 1-3, 37-40 ; Mai. i : 1 1. "In the Book of Proverbs,".s.dys 
 Delitzsch, "the name of Israel nowhere occurs, but that of 
 ma7i is found all the more frequently." So Job is not Jew- 
 ish, nor Genesis, nor Jonah, nor Daniel. These are interna- 
 tional, uninational, world-reaching. — 75. R. Heber Newton. 
 — 76. Mai. 3:1; Mat. 11 : 10, 13, 14. — 77. Lu. 4:21; Isa. 
 61 : I.— 78. Mat. 11:5; Isa. 35 : 5; 29 : 18.— 79. Mat. 
 13 : 14; 21 : 42; John 15 : 25. — 80. John 13 : 18; 17 : 12. — 
 81. John 19 : 29.-82. Luke 24 : 27.-83. Gen. i : i ; Psa. 
 104 : 30. — 84. Judg. 3 : 10. — 85. E.xod. 35 : 31. — 36. 2 Pet. 
 I : 21 ; 2 Sam. 23 : 2. — 87. Psa. 51 : 11. — 83. Professor 
 Swing. — 89. Mat. 25 : 15-31. — 20. John 13 : i3; 17 : 1 ? ; 
 (Psa. 109 : 8, 17). — 91. 2 Sam. i : 19-27; 3 : 2i2>- — 92. See 
 Mark 9 : 44, (Isa. 66 : 24) ; Mat. 7 : 23, (Psa. 6:8); Mat. 1 5 : 
 7-9. — 93. The Christian Union. — 94. Augustus Elauvelt. 
 
 95. God's Final Reckoning with LIis Servants, as 
 described by Christ and recorded by Matthew, the converted 
 collector. Mat. 9 : 9. 
 
1 1 8 Appendix of Notes. 
 
 1. Duties are given by God to all " according to tlieir sev- 
 eral ability." 25 : 14, 15 {" talents "). 
 
 2. These duties include more than morality. 19 : 1S-21 
 (young ruler's "lack") ; 7 : 12 (Golden Rule). 
 
 3. Every one will be called to give account of his stew- 
 ardship, and to receive reward or punishment. 25 : 19 
 ("talents"); 20 : 8 (vineyard "penny"); 12 : 36 ("every idle 
 word") ; 16 : 27 (" Son of man "). 
 
 4. This account may be called for at any moment. 24 : 36- 
 39 ("As days of Noah") ; 24 : 42, 44, 46 ("watch") ; 24 : 48- 
 51 (" delayeth ") ; 25 : 10-13 ("virgins"). 
 
 5. The faithful will be commended and rewarded. 7 : 11 
 ("Lord" — "but doeth"); 10:32 ("confess"); 25:20, 21 
 (" 5 talents ") ; 20 : 9, 10 (" every man a penny ") ; 25 : 34, 35 
 (" Come, ye blessed "). 
 
 6. The unfaithful will be condemned and punished. 10 : 
 33 ("deny"); 15 : 13 (" plant "). \a'\ In spite of foolish ex- 
 cuses. 25 : 25 (i talent buried). \b\ No reasonable excuse 
 to offer. 22 : 1 1-13 ("speechless "). [r] Separated from the 
 good. 13 : 30 (tares and wheat) ; 13 : 47-50 (bad fish) ; 25 : 
 31-33 (sheep and goats). \d\ Punished terribly after death. 
 25 : 24-30 ("one talent") ; 25 : 41-46 (" Depart "). 
 
 7. Not only the vicious classes, but also those guilty of 
 heart-sins will be punished. 18 : 23-35 [forgiven " 10,000 " 
 ("100")]. 
 
 8. The punishment of sin not personal, but natural. 7 : 
 27 (house flooded); 7 : 17 (tree and fruit). 
 
 9. Christ, like Jonathan, shoots arrows of loving warn- 
 ing by his words about our peril. 3 : 10, 8 ("axe" — "tree") 
 4 : 17 ("repent"); 5 : 20 ("exceed scribes ") ; 7 : 13 ("strait 
 gate"); 10:28 ("kill body ") ; 12:41 ("Nineveh"); 18: 
 8 ("hand offend"); 26 : 24 ("betrayed"); 23 : 37-39 ("Je- 
 rusalem "). 
 
Appendix of Notes. 119 
 
 96. John 8 : 45 ; Mark 9 : 42-4S ; Mat. 23 : 13, etc. — 97, 
 Deu. I : 31 ; Psa. 103 : 13; 84 : 26; Isa. 66 : 13; 49 = IS; 
 27 : 10 ; Hos. 14 : 3 ; Deu. 23 : 5 ; 2 Sam. 7 : 14. — 93. Deu. 
 7 : 7, 8 ; 10 : 14, 15 ; Isa. 43 : 4 ; Jcr. 33 : i. — 99. Psa. 89 : 
 14; John 3:16,36; Rev. 7:14; 6:16; Rom. 15:30; 
 rieb. 3 : 7, II.— 100. Mat. 11.— 101. Mat. 12.— 102. Deu. 
 I.— 103. Deu. 4.— 104. Exod. 34 : 6, 7.— 105. Mat. 22 : 
 31, 32 ; Exod. 3 : 6.— lOS. John 5 : 39.— 107. 77/,? Congre- 
 gationalist.— IOQ. Psa. 17:5; Prov. 14 : 32.— 109. W. C. 
 Gray, D. D. — 110. " Doctrines of Faith and Morals for Jew- 
 ish Schools and Families, by Dr. S. Ilerxheimer, translated 
 from the German by Dr. C. Kleeberg." 
 
 111. Psa. 136: I.— 112. Prov. 23 : iS.— 113. Psa. 16 : 
 II ; 31 : 19; Eccl. 7 : 15 ; 3 : 17 ; 12:7; Prov. 14 : 22 ; Gen. 
 15:1512 Sam. 12 : 23 ; Isa. 26 : 19. — 114. See Note 35.— 
 115. John 3 : 10.— 116. Psa. 6 ; 32; 51 ; 103; 130; 143-^ 
 117.— Whittier. 
 
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