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 J)i6 seal to tljis, tl)at Sai is true. Jor |)e 
 toJ)om ®oU batl) sent spcafeetl) tl)c tDorUs of 
 (Son." ^ '- f ol)n 3: 33, 3^. 
 
N Christ's day and with His people there was only one 
 Bible, the Old Testament. It was the same book we 
 have now. To all who know and love and reverence 
 Christ as our Saviour God His plain teaching con- 
 cerning the book is of supreme importance. That 
 teaching tests all others. With a clear view of the abundant, 
 undoubted statements of Christ His disciples are provided with a 
 sure criterion of all proposed judgments on the Old Testament. 
 In the last analysis the questions now agitated about the Old 
 Testament are reduced to the simple point, whether we will 
 beUeve Christ's teaching or those opposed to His teaching. To 
 this the European leaders of this opposite teaching are, as we 
 shall see, agreed. It is not a question as to how many scholars 
 are on one side or on the other. Nor does the settlement of the 
 points raised depend upon a knowledge of Hebrew or Greek, of 
 ancient or modern history, but simply and finally upon a knowl- 
 edge of and firm belief in Christ's teaching or a rejection of that 
 plain teaching. 
 
 What is now popularly and historically known as the higher 
 criticism of the Old Testament does not merely concern Christ's 
 teaching of the Old Testament, it far more deeply concerns the 
 deity of Christ. ' If Christ was mistaken more than a hundred 
 times about the very Bible He taught, it is insanity to suppose him 
 God or taught by God. 
 
 It is then of supreme importance to refresh our minds with 
 Christ's repeated plain teaching concerning Himself and His 
 words, since He is the One above all others concerned in this 
 question of the Bible. If He teaches with repetition throughout 
 His course that He is God, and speaks only the words of God ; 
 that He came to earth to bear witness to the truth and was the 
 truth itself, then in His words we have the sword of the Spirit of 
 truth, the word of God. Let us turn to the words of Christ. 
 
 It is often asserted that Christ came slowly to a recognition of 
 His deity, but, from the first, every year of His ministry is marked 
 by His plain testimony that He was God, as is shown by the 
 following selections of His most striking assertions of His deity 
 by word and deed in the order of their occurrence during His 
 ministry. 
 
 ONL Y ONE 
 BIBLE 
 
 CHRIST IS 
 GOD 
 
 WITNESS TO 
 HIS DEITY 
 
 DURING 
 FIRST YEAR 
 
FOLLOWING 
 PERIOD 
 
 LAST YEAR 
 
 JUST 
 BEFORE 
 CRUCI- 
 FIXION 
 
 During the first year He forgave sins by His own authority, 
 Matt. 9: 3-6; Mark 2: 5-10; Luke 5: 20-24. 
 
 He taught, "My Father worketh even until now and I work," 
 John 5:17. This the Jews understood as making himself equal 
 with God; Jesus did not deny it, but justified it, John 5: 18-20. 
 
 He taught that " the Father doth not judge any man, but He 
 hath given all judgment unto the Son," John 5:22, and this Son 
 is Lord of the angels. Matt. 13: 41, " The Son of man shall send 
 forth His angels ; " and that this Son was to be honored even as 
 they honor the Father," John 5: 23 ; for He has life in Himself 
 as the Father has, John 5: 26, and like the Father the Son gives 
 life at His own will to the dead, John 5:21, and in the future He 
 will raise all the dead," John 5: 28, 29. 
 
 In the following period, Christ raised from the dead the son 
 of the widow of Nain, Luke 7: 11-17. 
 
 He forgave the sinful woman's sins, Luke 7: 47, 48. 
 
 He raised from the dead Jairus' daughter, Matt. 9: 25 ; Mark 
 5: 40-42 ; Luke 8: 54, 55. 
 
 He taught that he came down from heaven to give and to be 
 eternal life to those who believed him, John 6: 27, 38, 40, 51. 
 
 In the last year Christ teaches that He is the Judge of the 
 whole world, coming in His own glory and in the glory of the 
 Father and of the holy angels, His angels. Matt. 16: 27 ; Mark 8 : 
 39 ; Luke 9: 26 ; that He is the eternal " I am," "before Abraham 
 was born I am," John 8: 58; comp. Ex. 3: 15 ; that "all things 
 have been delivered unto me by the Father," and that the Father 
 alone knew the Son, and the Son alone knew the Father and 
 revealed Him as He the Son willed, Matt. 11: 27 ; Luke 10: 22. 
 
 He teaches that He gives to His followers eternal life, John 
 10: 28, and He says, " I and the Father are one," which He justi- 
 fies as meaning that He was the equal of God, John 10: 30-38. 
 He asserted that, "I am the resurrection and the life," John 11: 25, 
 and illustrated that saying by raising Lazarus from the dead, 
 John 11: 44. 
 
 During the last week before the crucifixion, Christ again 
 teaches that He is the Lord over the angels, " He shall send forth 
 His angels and they shall gather His elect," Matt. 24:31; that He 
 is to be the King on his throne of glory, attended by all the angels, 
 
 4 
 
the final Judge of the whole world, Matt. 25: 31-46 ; that He was 
 the Father manifest in visible form, " he that beholdeth me be- 
 holdeth Him that sent me ;" " he that hath seen me hath seen the 
 Father," John 12: 45; 14: 7, 9, and to know Him was to know the 
 Father, John 14: 7. 
 
 Christ declares that He is the only way of access to the 
 Father, " I am the way and the truth and the life, no one cometh 
 unto the Father but by me," John 14: 6 ; that He will send to His 
 disciples the Comforter, the Spirit of truth, John 15: 26; and that 
 He is about to return to the eternal glory which He had with the 
 Father, John 17: 5. 
 
 After the resurrection, " He breathed on them and saith unto 
 them, receive ye the Holy Spirit," John 20: 22. He gives the 
 Holy Spirit as God gave to Adam, Gen. 2: 7. 
 
 " Thomas answered and said unto him, My Lord and my God. 
 Jesus said unto him, because thou hast seen me thou hast believed, 
 blessed are they that have not seen and yet have believed." John 
 20: 28, 29. 
 
 "All authority has been given unto me in heaven and on 
 earth," Matt. 28: 18. "I am the Alpha and the Omega, saith the 
 Lord God, who is and who was and who is to come, the Almighty." 
 " I am the first and the last and the Living one, and I was dead, 
 and behold, I am alive for evermore." Rev. 1:8, 17, 18; 2:8; 
 21:6; 22: 13. 
 
 Yet some writers quote the following passages to prove that 
 Christ on earth limited Himself to the restricted knowledge of a 
 man and therefore to possibly fallible statements. 
 
 " Jesus advanced in wisdom and stature," Luke 2: 52. 
 
 Seeing a fig tree afar off having leaves, he came if haply he 
 might find anything thereon," Mark 11: 13. 
 
 " Of that day and hour knoweth no one, not even the angels 
 of heaven, neither the Son, but thfe Father only," Matt. 24: 36 ; 
 Mark 13: 32, 
 
 " Who existing in the form of God counted not the being on 
 an equality with God a thing to be grasped, but emptied Himself, 
 taking the form of a servant, being made in the likeness of men," 
 Phil. 2: 6, 7. 
 
 AFTER THE 
 RESURREC- 
 TION 
 
 TEXTS 
 MISUSED 
 
CHRIST 
 
 GOD'S 
 
 PROPHET 
 
 TEACHING 
 NOT HIS 
 
 OWN 
 
 SPOKE 
 WHA T HE 
 HEARD 
 
 SPOKE 
 WHA T HE 
 HAD SEEN 
 
 But those passages must be interpreted in harmony with the 
 far more numerous assertions of Christ that He was a prophet, 
 and that God His Father was the immediate author of all His 
 words and teachings. 
 
 He calls Himself a prophet, Matt. 13: 57; Mark 6: 4; Luke 
 4:24; 11: 50; 13:33, 34; John 4: 44. He was sent by the 
 Father. " I am not come of myself, but he that sent me is true," 
 John 7: 28 ; 8: 42. He was sent by God to do His will. " I am 
 come down from heaven, not to do my own will, but the will of 
 him that sent me," John 6: 38 ; 5: 30 ; 4: 34 ; Matt. 26: 39. 
 
 His teachings and His words were not His own, but the 
 Father's. " My teaching is not mine but His that sent me," 
 John 7: 16. "The words that I say unto you I speak not from 
 myself, but the Father abiding in me doeth His works ;" " the 
 word which ye hear is not mine, but the Father's who sent me," 
 John 14: 10, 24. 
 
 He was sent by His Father to speak the things he heard from 
 his Father. " The things which I heard from Him, these speak I 
 unto the world;" " all things that I have heard from my Father I 
 have made known unto you," John 8: 26; 15: 15. "Ye seek to 
 kill me, a man that hath told you the truth, which I heard from 
 God," John 8: 40. "I can of myself do nothing; as I hear I 
 judge, and my judgment is righteous, because I seek not my own 
 will but the will of him that sent me," John 5: 30. 
 
 He spoke the things He had seen with His Father. " We 
 speak that which we knov/ and bear witness of that which we 
 have seen;" "I speak the things which I have seen with my 
 Father," John 3: n ; 8; 38. He was sent to teach and did teach 
 only what His Father taught and commanded Him. " I do nothing 
 of myself, but as the Father taught me, I speak these things," 
 John 8: 28, "I spake not from myself, but the Father that sent 
 me, He hath given me a commandment, what I should say and 
 what I should speak * * the things therefore which I speak, 
 even as the Father hath said unto me, so I speak," John 12: 49, 50. 
 " The words which Thou gavest me I have given unto them ;" "I 
 have given them Thy word;" "Thy word is truth," John 17:8, 
 14, 17- 
 
 6 
 
Concerning the purpose of his whole ministry Christ, just before 
 his crucifixion, says, " To this end have I been born and to this 
 end am I come into the world, that T should bear witness unto the 
 truth. Every one that is of the truth heareth my voice," John i8: 
 
 37- 
 
 To sum up this abundant testimony of our Saviour God, the 
 Father abiding in Christ, His prophet, spoke through Him, and the 
 words Christ spoke were the words the Father taught Him and 
 commanded Him to speak, and His word is truth. Christ's words 
 and teachings are, by His own repeated assurance, God the Father's 
 words and teachings. 
 
 The Pentateuch has for centuries been denied to be true in 
 history or fact, and if so Moses was not the writer of any part of 
 it. Against the Pentateuch a vast array of learning has been 
 directed. With the Pentateuch all the rest of the Bible would fall, 
 for it lives in the deeds and thought of the Pentateuch. The book 
 of the Revelation is the Pentateuch in New Testament form. But 
 if the Pentateuch stands by the teachings of Christ, the rest of the 
 Bible stands with it. As an example of Christ's teaching concern- 
 ing the whole Old Testament, we take His repeated plain state- 
 ments about the Pentateuch. 
 
 The supreme question about the Old Testament and especially 
 about the Pentateuch is : Is it true in its statements of fact, in its 
 history ? 
 
 And we first consult Christ, the Truth, Who came to bear wit- 
 ness to the truth, in whose mouth was found no guile, that is, no 
 craft, artifice, deception, i Peter 2: 22 ; Isa. 53: 9. Let us follow 
 Him through the Pentateuch. 
 
 He teaches that what is said in the first chapter of Genesis, 
 V. 27 ; 5:2, that God created man male and female, is true, Matt. 
 19: 4 ; Mark 10: 6 ; that the words spoken by Adam in Gen. 2:24, 
 were God's words, the supreme law of marriage. Matt. 19: 5 ; Mark 
 10: 7 ; that the devil was a murderer and liar from the beginning, 
 as related in Gen. 3:4, 5 ; John 8: 44 ; that Abel was a righteous 
 man and a prophet whose blood was shed and would be required 
 of that generation, Matt. 23:35 ; Luke 11:51; that Noah lived and 
 entered into the ark and the Flood came. Matt. 24: 37-39 ; Luke 
 17: 26, 27. 
 
 7 
 
 WITNESS TO 
 TRUTH 
 
 CHRIST S 
 WORDS 
 GOD'S 
 WORDS 
 
 CHRIST'S 
 WITNESS 
 TO THE 
 PENTA- 
 TEUCH 
 
 GENESIS 
 
ABRAHAM 
 
 EXODUS 
 
 LEVITICUS 
 
 NUMBERS 
 
 DEUTERON- 
 OMY 
 
 Christ taught that Abraham was born and that he Uved a true 
 servant of God ; that the Jews of Christ's day were His Uneal 
 descendants, John 8: 37-40, 58 ; Luke 13: 16 ; 19:9; that "Abraham 
 rejoiced to see Christ's day, and he saw it and was glad," John 8: 
 56 ; that God said, Ex. 3:16, that He was the God of Abraham, 
 Isaac and Jacob, Matt. 22:32 ; Mark 12: 26 ; Luke 20:37 ; and 
 that Abraham, Isaac and Jacob were then living " in heaven," " in 
 the kingdom of God," Matt. 8: 11 ; Luke 13: 28 ; 16: 22-31. 
 
 Christ taught that the law of circumcision was given before 
 Moses as it is related in Gen. 17: 9-12, and was repeated, as in 
 Lev. 12: 3, by Moses, John 7: 22 ; that Sodom, as related in Gen. 
 19: 15-26, was destroyed by a rain of fire and brimstone from 
 heaven, that Lot left Sodom on the day it was destroyed and the 
 doom of Lot's wife is a warning, Luke 17: 29-32 ; 10: 12, Matt. 
 10: 15; 11: 23, 24; that Jacob's vision of angels ascending and 
 descending. Gen. 28: 12, would be repeated on the Son of Man, 
 John i: 51. 
 
 Passing on to Exodus, Christ teaches, that God did speak the 
 words recorded in Ex. 3:16 as the words of God, Matt. 22: 31, 32; 
 Mark 12:26; Luke 20:37; that the ancestors of the Jews then 
 before Christ did eat manna in the desert, as related in Ex. 16: 4- 
 35; John 6:49, 58; that God spoke the words found in Ex. 20: 12; 
 21: 17; Matt. 15: 4; Mark 7: 10; that Ex. 20: 12-17 contains the 
 commandments. Matt. 19: 18, 19; Mark 10: 19; Luke 18: 20. 
 
 Of Leviticus Christ teaches that Moses, Lev. 12:3, repeated 
 the law of circumcision, John 7:22; that Moses, Lev. 14: 2, ff., 
 gave the law of the leper, Matt. 8: 4; Mark i: 44; Luke 5: 14; 
 that in Lev. 19: 18, the second greatest commandment of God is 
 found. Matt. 22: 39 ; Mark 12: 31; that the law of Lev. 24: 5-9, 
 was in force in David's day. Matt. 12: 3, 4 ; Mark 2: 25, 26 ; Luke 
 
 6: 3. 4- 
 
 Of the Book of Numbers Christ teaches that the ancestors of 
 the Jews died in the desert. Num. 14: 29, 32 ; 26: 63-65 ; John 
 6: 49, 58 ; that Moses lifted up the serpent in the desert. Num. 
 21: 8, 9 ; John 3: 14; and that the law of the priest's service on 
 the Sabbath, Num. 28:9, 10, was a true law for them, Matt. 12: 5. 
 
 To Deuteronomy Christ gives especial honor both in his own 
 experience and in his teaching. In Deut. 5: 16-20, He finds the 
 
commandments of God; in Deut. 6: 4, 5, He finds and teaches 
 the greatest of all God's commandments, Matt. 22: 37 ; Mark 12: 
 29, 30; in Deut. 6: 13, 16; 8: 3, He found the words that pro- 
 ceeded out of the mouth of God on which He rested His soul in 
 His temptation, Matt. 4: 4-10 ; Luke 4: 4-12 ; in Deut. 19: 15 He 
 finds the law which He quotes in John 8: 17, and Christ asserts 
 that Moses wrote the commandment found in Deut. 24: 1-4, which 
 was subordinate to the primal law of marriage found in Gen. 2: 
 24, Matt. 19: 3-8 ; Mark 10: 35. 
 
 As to the whole law, Christ taught that the whole law had 
 one purpose and one fundamental doctrine, " All things whatso- 
 ever ye would that men should do unto you, do ye also unto them, 
 for this is the law and the prophets," Matt. 7: 12. "Thou shalt 
 love the Lord thy God with all thy heart and with all thy soul and 
 with all thy mind. * * * Thou shalt love thy neighbor as thyself. 
 On these two commandments the whole law hangeth, and the 
 prophets," Matt. 22: 37-40. 
 
 Christ taught that the law was as true as His own words. He 
 said, " Till heaven and earth pass away, one jot or one tittle shall 
 in no wise pass away from the law till all things be fulfilled," Matt. 
 5:18. "It is easier for heaven and earth to pass away, than for 
 one tittle of the law to fail," Luke 16:17. Of His own words 
 Christ said, " Heaven and earth shall pass away, but my words 
 shall not pass away," Matt. 24: 35 ; Mark 13:31 ; Luke 21:33. 
 
 Christ taught that He came to fulfil the law. He said, " Think 
 not that I am come to destroy the law or the prophets ; I came not 
 to destroy, but to fulfil," Matt. 5: 17. 
 
 As to the writings and deeds of Moses, Christ teaches plainly 
 that the Jews He addressed had writings of Moses then in their 
 possession and that these writings were as true as His own words, 
 John 5: 45-47, that the Jews then had a book known as the book 
 of Moses and in this book, Ex. 3: 16, Moses recorded God's words, 
 Matt. 22,31, 32 ; Mark 12: 26 ; Luke 20: 37. 
 
 These writings of Moses were said by Christ to be the suffici- 
 ent guide to eternal life ; a more convincing witness to God's will 
 than if one should rise from the dead, Luke 16: 29-31. 
 
 After his resurrection Christ explains to His disciples these 
 writings of Moses, and impresses upon them that these writings, 
 
 9 
 
 THE WHOLE 
 LAW 
 
 THE LA W 
 AS TRUE AS 
 CHRIST'S 
 WORD. 
 
 WRITINGS 
 OF MOSES 
 
MOSES GAVE 
 THE LAW 
 
 which they were slow to believe, contained prophecies of Himself 
 which had been fulfilled in His life and death and resurrection, 
 Luke 24: 27, 44. 
 
 Christ teaches that Moses gave the law under which the Jews 
 then professed to live; that Moses repeated, Lev. 12: 3, the law of 
 circumcision given to the fathers, John 7: 19-23 ; that Moses spoke 
 the words, Ex. 20: 12; 21: 17, which God had spoken. Matt. 15:4; 
 Mark 7: 9-13 ; that Moses lifted up. Num. 21: 9, the serpent in the 
 wilderness, and that Moses wrote, Deut. 24: 1-4, the permission 
 concerning divorce, Mark to: 5. 
 
 Christ's teaching is abundant and perfectly clear. 
 
 HIGHER 
 CRITICS 
 
 PENTA- 
 TEUCH 
 NOT TRUE 
 
 Let us hear the other side, who speak far more abundantly 
 and just as clearly. 
 
 To know all that the higher criticism has to say about the Pen- 
 tateuch one needs to read only the writings of its two greatest 
 leaders, Kuenen and Wellhausen. But that a fair and honest 
 average may be had I give what ten of the more important writers 
 say, and all the rest of their school agree with them. They shall 
 be Kuenen, Wellhausen, Reuss, Dillmann, Knappert, Stade, Cor- 
 nill, Holzinger, Smend, Piepenbring. They say that the Penta- 
 teuch is " legend, myth, not trustworthy, a proved historical fiction, 
 transparent fiction, all confidence in it is lost." Kuenen, accord- 
 ing to his biographer, did not believe in any God, and Wellhausen, 
 according to his own statement, is a polytheist. But let us take 
 the statements of some higher critics who profess to believe in the 
 supernatural. They shall be Riehm, Kittel, Schultz, Westphal, 
 Konig, Marti, Meinhold. They say that the Pentateuch " is not 
 history, but legend, myth ; it was not, as it professes to have been, 
 revealed by God to Moses, for it is opposed to patent facts and in 
 its teachings is contrary to the foundation of religion and of course 
 it was not given by inspiration." 
 
 That is real, straightforward higher criticism, the only real 
 
 10 
 
higher criticism, because it is the inevitable inference from its 
 premises. 
 
 On what grounds do these learned men, scholars of high rank, 
 base their views of the Pentateuch and the Old Testament. They 
 tell us plainly. Kuenen of Leyden, professor of theology in the 
 Protestant university, secretary of the Hague Society for the 
 Defense of the Christian Religion, gives us fully his view of the 
 " Critical Method " in the " Modern Review," of 1880. He says, 
 that the critic " can only give us his own personal interpretation 
 of the image reflected in his mind, so that almost everything 
 depends upon his own qualifications and the constitution of his 
 own mind. If no congeniality of spirit fits him to interpret the 
 reality, he can scarcely fail to caricature it," p. 469. Then he argues 
 that no miracle is credible, and adds, " So long as we derive 
 a separate part of Israel's religious life directly from God, and 
 allow the supernatural or immediate revelation to intervene in 
 even one single point, so long also our view of the whole continues 
 to be incorrect, and we see ourselves here and there to do violence 
 to the well authenticated contents of the historical documents. 
 It is the supposition of a natural development alone which ac- 
 counts for all the phenomena," p. 585. And consequently the 
 critic " dares to form a Conception of Israel's religious develop- 
 ment totally different from that which, as any one may see, is set 
 forth in the Old Testament, and to sketch primitive Christianity 
 in lines which even the acutest reader cannot recognize in the 
 New," p. 461. 
 
 That is the opinion of the man whom all European higher 
 critics regard as their most learned leader. 
 
 As to the facts proving fiction which all higher critics assume 
 to be found in the Pentateuch and Old Testament, and on which 
 they expend a world of learning. Professor Cornill of Konigsberg 
 shall tell us. They are " Numerous parallel, double, triple narra- 
 tives, accounts of the same event, which far from being harmoni- 
 ous, often directly contradict each other ; further numerous errors 
 in dates, express statements of time in certain narratives which 
 cannot be harmonized with the facts and with the complete state- 
 ment in other narratives. And above all, to use Goethe's words, 
 * the wretched, incomprehensible editing ' of the whole," Introduc- 
 
 11 
 
 GROUNDS 
 OF THESE 
 VIEWS 
 
 THE FACTS 
 ASSUMED 
 
IV HA T IS 
 CHRISTIAN 
 SCHOLAR- 
 SHIP? 
 
 HIGHER 
 
 CRITICISM 
 
 REJECTS 
 
 CHRIST'S 
 
 WITNESS 
 
 tion, p. 17. Or, as Professor Gunkel, of Berlin, says, "The 
 clearest criterion of legend is that it frequently reports things 
 which are quite incredible," "Legends of Genesis," p. 7. 
 
 These men, and many more, occupy chairs of theology in 
 Protestant universities. Most of the higher critics occupy these 
 chairs. 
 
 We often hear the boast made that the viev/s of these higher 
 critics concerning the Bible are now supported by the bulk of 
 Christian scholarship of to-day. What is Christian scholarship ? 
 Is that Christian which refuses to believe and follow Christ's 
 teaching ? Can that be called Christian which contradicts Christ 
 either point blank or by necessary inference ? We do not deny 
 the scholarship of the leaders of higher criticism. They are very 
 learned men. I have known many of them and have gladly 
 acknowledged the virtues I have seen in them. But I have never 
 yet met or known a higher critic of the first rank, either in Europe 
 or in this country, who would not tell me plainly that he could not 
 believe Christ to be God. We have men in this country who 
 occupy chairs in Protestant theological seminaries who teach this 
 higher criticism ; some deny in toto the deity of Christ, and 
 others, without courage for their convictions, never teach what 
 Christ taught, that He is God, but only teach his human nature. 
 Can these be fairly called Christian scholars? Is the most 
 learned man a Christian simply by reason of eating the bread 
 supplied by Christians and occupying a chair founded and sup- 
 ported by Christians ? Say there are one hundred higher critical 
 scholars in the world ; how many just as good scholars faithful to 
 Christ are there in the 140,000 ministers in the pulpit in the 
 United States ? 
 
 Real higher criticism of the Old Testament plants itself firmly 
 in another position. It absolutely refuses to regard as worthy of 
 consideration Christ's teaching concerning the Old Testament, 
 because, as they say, Christ's teaching is diametrically opposed to 
 their views. (^See note at the end.') Kuenen says : " We must either 
 cast aside as worthless, our dearly-bought scientific method or 
 must forever cease to acknowledge the authority of the New Test- 
 ament in the domain of the exegesis of the Old. Without hesita- 
 tion we accept the latter alternative." Prophets, p. 487. Professor 
 
 12 
 
Strack, of Berlin, who claims to belong to the Evangelicals, says : 
 " As regards the passages from the New Testament we must 
 protest against their use for the two-fold reason that if they prove 
 the Mosaic authorship all other proofs are superfluous and a dero- 
 gation from the authority of our Lord ; and that the use of such 
 proofs removes the whole question from the historical and critical 
 domain." Schaff-Herzog Encyl., p. 1791, And Professor Gunkel, 
 of Berlin, who also calls himself Evangelical, says : " The objec- 
 tion is raised that Jesus and the apostles clearly considered these 
 accounts to be fact and not poetry. Suppose they did; the men 
 of the New Testament are not presumed to have been exceptional 
 men in such matters, but shared the point of view of their time. 
 Hence we are not warranted in looking to the New Testament for 
 a solution of questions in the literary history of the Old Testa- 
 ment," Legends of Genesis, p. 3. And similarly Professor 
 Driver, of Oxford, writes an Introduction to the Old Testament of 
 more than 500 pages, and not once in all those pages does he con- 
 sider Christ's words. Like some others, he in his preface makes 
 a general denial that this higher criticism impugns Christ's teach- 
 ing, and then proceeds in 500 pages to take Kuenen's positions 
 and show that the Old Testament is not true as history, and never 
 once quotes Christ. 
 
 The main assertions of what is now called higher criticism 
 against the Pentateuch and the Old Testament are nothing new. 
 They are precisely the same that have been made by Spinoza, 
 1670, and by all the learned deists of the eighteenth century, and 
 nowhere will they be found more fully and repeatedly stated than 
 in Paine's " Age of Reason," dedicated to the People of America 
 in 1793. 
 
 The lines are plainly drawn. No compromise is possible, 
 though voluble compromisers in plenty olifer their delusive make- 
 shifts. The real leaders of the higher criticism of the Old Testa- 
 ment scorn all compromise and laugh at the weak, futile attempts 
 offered by men of the lower ranks in Great Britain and America. 
 These leaders say that they have shown the Old Testament to be 
 a purely human compilation of legends and myths, and with the 
 Old Testament falls the New Testament that is built upon the 
 Old, and with both Testaments passes away the legend and myth 
 
 13 
 
 HIGHER 
 CRITICISM 
 NOT NEW 
 
 NO 
 COMPROMISE 
 
of Jesus Christ. If the higher critics are right concerning the 
 Old Testament there is no denying their conclusion about the 
 New Testament and about Jesus Christ. None but the stupid 
 would believe in a God who made mistakes. 
 
 CHRIST'S 
 WORDS 
 THE TEST 
 
 But Jesus Christ, " the same yesterday, to-day and forever," 
 whose words and teachings are God the Father's words and 
 teachings, whose words shall not pass away but shall judge us in 
 the last day, has given us in His words the sure test of the " oppo- 
 sitions of the knowledge (science), which is falsely so-called, which 
 some professing have erred concerning the faith." 
 
 Whether it is right in the sight of God to hearken unto these 
 critics rather than unto God, judge ye. 
 
 To all who know Him as their Saviour and God, He says : 
 "If ye abide in my word then are ye truly my disciples, and ye 
 shall know the truth, and the truth shall make you free," John 
 8: 31, 32. "If a man love me he will keep my word and my 
 Father will love him and we will come unto him and make our 
 abode with him. He that loveth me not keepeth not my words, 
 and the word which ye hear is not mine, but the Father's who 
 sent me," John 15:7. 
 
 Note to p. 12. — " It is the common conviction of all the writers of the New 
 Testament that the Old Testament is inspired by God, and is thus invested with 
 divine authority. The remark made, as it were in passing, in a passage of the 
 fourth Gospel, that 'the Scripture cannot be broken,' IChrist's words, John 
 10: 352is assented to by all the writers without distinction. In accordance with 
 this tney ascribe divine foreknowledge to the Israelitish prophets. And far 
 indeed from limiting this foreknowledge to generalities, and thus depriving it 
 of all its importance, they refer us repeatedly to the agreement between specific 
 prophetical utterances and single historical facts, and have no hesitation in 
 declaring their conviction both that the prophet spoke of these specific facts and 
 that they, under God's direction, occurred ' in order that the word of the prophet 
 might be fulfilled.' It is unnecessary to support the statements by quoting pass- 
 ages ; such passages are, as everyone knows, very numerous." * * * 
 
 " Here then is at the very beginning a first objection which the New Tes- 
 tament places in our way. Its judgment concerning the origin and nature of 
 the prophetical expectations, and concerning their relation to the historical 
 reality may be regarded as diametrically opposed to ours," — A'uenen, Prophets, 
 p. 448. 
 
 14 
 
The Genbsee Press 
 
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 Rochester, N. Y. 
 
DATE DUE 
 
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 PAMPHLET BINDER 
 
 ■ Syracuse, N. Y. 
 Stockton, Colif. 
 
BS2387 .082 
 / <4r Christ and the Old Testament : A paper 
 
 Princeton Theological Semmary-Speer Library 
 
 1 1012 00080 1516 
 
 
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