BSa387 
 IA4-5 I 
 
■'vvM 
 
 

iis|0| €alma aitir tfje |pmtatmc|; 
 
 OR, 
 
 THE BIBLE IN THE GOSPELS. 
 
 A VINDICATION" OF THE HISTORICAL CHARACTER OF 
 THE OLD TESTAMENT. 
 
 A L P H A 
 
 LONDON: 
 WERTHEIM, MACINTOSH AND HUNT, 
 
 24, Paternoster Row, 
 AND 23, Hor.LBS Street, Cavendish SauAKE. 
 
^ 
 
TO THE READER. 
 
 The Author of this book does not profess to go into the general 
 question of the Evidences of the inspiration and authenticity 
 of Holy Scripture, nor to follow Dr. Colenso in his puerile 
 criticisms upon the Pentateuch. His object is a specific one, 
 namely, to shew that the Four Gospels generally, and our Lord 
 in particular, recognize the whole of the Old Testament, in- 
 cluding the Pentateuch, as authentic and historic : that con- 
 sequently they are historical books : that the events therein 
 narrated are facts : and that therefore the charge of being ' un- 
 historical ' recently made by Bishop Colenso, instead of being 
 true, does, by placing his assertions in direct antagonism with 
 the statements of our Lord Jesus Christ, recoil with fearful 
 force upon himself; and that he himself presents the melancholy 
 spectacle of a bishop of the Church of Christ, denying the truth 
 of the teachings of the Head of that Church ; and stultifying 
 himself and his own teaching, by ignoring the only valid 
 ground for the authority he exercises, and the position he fills. 
 
 Jaimanj, 1863. 
 
CHAPTEE I. 
 
 An infidel is one who is not faithful, or who does not hold the 
 faith. Infidelity defines a state of unbelief in all revealed 
 truth ; or, in other words, in the truths which the Bible .teaches. 
 There is nothing new in infidelity. In the world's abnormal 
 state, wherever there is truth, that truth will be denied; where- 
 ever there are things to be believed there will be sure to be un- 
 believers — infidels. Infidelity borrows its character from the 
 age in which it flourishes. For the present, the time is past for 
 the polished shafts of the wit of a Voltaire, the philosophy of a 
 Vohiey, or the coarse sensualism of a Paine, although the Bishop 
 of Natal has done more than any man of his day to prepare the 
 mind for the reintroduction of a similar tone of thought. Were 
 anyone to assert at the outset that he denies the character and 
 attributes of God, except the infinitesimally small portion of it 
 which condescends to the level of his comprehension ; or were 
 he to say, " We abandon Christianity as a fabulous system, un- 
 worthy of the belief of the intellectual giants of the present day, 
 and fall back upon the philosophy of two thousand years ago," 
 people would shrink back affrighted and disgusted. But when 
 reverend and right reverend infidels, under pretext of honest 
 critical investigation, with expressions of the deepest reverence 
 and profoundest regret, and under the guise of a scrupulous 
 conscientiousness profess their inability to silence the struggles 
 of their doubting minds ; men respect them, and speak and 
 write of them as if they were to be pitied, and receive their 
 criticisms as the birth throes of noble minds, newly released 
 
 B 
 
2 
 
 from their imprisonment, and expanding into the vigorous 
 existence and enjoyment of an unfettered intellectuality. 
 
 Well ! this has been foreseen, although it is not the less to 
 be deplored. If we may dare quote from such an authority, we 
 are told that "the time will come (is it not coming?) when they 
 will not endure sound doctrine ; but after their own lusts shall 
 they heap to themselves teachers, having itching ears ; and they 
 shall turn away their ears from the truth, and shall be turned 
 unto fables."^ It will, of course, be objected that "prophecy" 
 is not " prediction." For, after prophecy has been put into 
 the crucible, and passed through the furnace of their criticism, 
 how small a residuum is left ! Here it is : — " Nevertheless, it is 
 allowed (we suppose because it cannot be denied) that the pro- 
 phets could in some cases, from their clear insight into the 
 divine government, project themselves into the near future, and 
 under the influence of the Messianic idea, colour it with antici- 
 pations, which were only realized in a distant spiritual develop- 
 ment." ^ Now this is really the most utter nonsense. For, 
 first, why and how should prophets, unless possessing some 
 superhuman power, have a clearer insight into the divine 
 government ? how could they project themselves into the near 
 future? We should think the " near future " would wish itself 
 further off", so as to be out of the way of such startling pro- 
 jectiles. Plow could such a projection into the near future so 
 affect their ideas, however coloured, as to give them *' anticipa- 
 tions " which were realized in a distant spiritual development ? 
 Can an3'thing be more absurd ? The fact is, the hatred of men 
 of the stamp of the Westminster reviewer, and of the author 
 whom he so praises, to anything like revealed truth is so in- 
 tensely bitter, that they refuse to see anything at all in revela- 
 tion, except as a subject to excite their hostility ; and, con- 
 sequently, the most disgraceful ignorance of the Bible and its 
 contents is constantly betrayed by them : such ignorance, and 
 
 1 2 Tim. iv. 3, 4. 
 2 " Westminster Review." October, 1862. Art., " Theology and Philo- 
 sophy," p. 515. 
 
so gross, that it would subject a schoolboy to a whipping, and 
 most richly would he deserve it. 
 
 But the worst phase of the subject is not presented even by 
 such men as these pretenders ; it is reserved for men who have 
 sworn that they hold certain truths, to see how far they can 
 perjure themselves, by overthrowing those truths they made 
 oath they would defend, and to shew the marvellous elasticity 
 of the thing called conscience. 
 
 We do not wish to be misunderstood. If men, who are not 
 clergymen of the Church of England, who have not sworn that 
 they do believe certain truths, choose to deny those truths, their 
 denial is a fearful thing ; but it stands alone, for them there is 
 a judgment ; but, when in addition, men have testified their un- 
 feigned assent and consent to these truths, have sworn that they 
 will, to the utmost of their power, " banish and drive away 
 strange doctrines," their sin is infinitely greater. For first, at 
 the outset, they voluntarily professed their desire to become 
 ministers of the Church of England, they professed to believe 
 her doctrines, her Articles, her Liturgy, as well as in the 
 authenticity, sufficiency, and inspiration of holy Scripture ; 
 they took care in their ordination examination not to give such 
 answers as would cast a suspicion upon their orthodoxy, but 
 only such as would enable them to pass ; and then they were 
 ordained, ordained to preach a Word they never believed, to 
 administer sacraments they look upon as a mockery, and to per- 
 form a service full of statements which they assert to be false. 
 And there and then, having obtained admission into the 
 ministry of the Church, by false assertions, untrue answers, 
 false oaths, they turn round and find fanlt with that Church, 
 (the same then as now, and whose doctrines remain unaltered), 
 and accuse her of fettering their giant (?) intellects, and of im- 
 posing undue restraints upon them, and in every way seek to 
 rob her of her distinctive Christian character, in order that 
 their miserable infidelity may have free scope. We wonder 
 that — what shall we call tliem ? Christians ? no. Gentlemen ? 
 no. Men? no. Traitors? yes, that is the word, for their 
 whole career is one of treachery — We wonder that these 
 
traitors to their God and to their oaths, do not at once abandon 
 the Church which imposes such unjustifiable restraints upon 
 them. Let them go, with their gigantic ideas and magni- 
 ficent intellects ; let them go, and, at least, shew their conscien- 
 tiousness by resigning their emoluments. Such men as they 
 should cease to receive the pay of so harsh and tyrannical a 
 task-mistress. But let not such men of progress, by remaining 
 nominally within her communion, present the pitiable spectacle 
 of conscientious men, men so very conscientious that they feel 
 it a matter of duty to overthrow a faith which has made millions 
 happy in life and in death, receiving the pay of a Church whose 
 doctrines they deny, and whose foundations they profess to be 
 almost a myth ! While they do remain, they must either 
 preach and teach doctrines they believe to be false, and so 
 wound their exquisitely sensitive consciences; or, being con- 
 scientious, they must preach and teach contrary to their oaths, 
 and receive as their pay, the wages of treachery. 
 
 We feel no language can be too strong to be applied to such 
 men ; we would hold them up to the scorn and contempt of all 
 men. Christians or not, who have a spark of right feeling left. We 
 are wrong to be so gentle and tender with them. Liberality of 
 opinion, when it denies God's truth, is licentiousness, and is as 
 dishonoring to God as it is offensive to man. 
 
 But while we thus unreservedly condemn all such teaching, 
 we are bound in common fairness to ask whether their views 
 have not been to a great extent encouraged, although without 
 the remotest intention of so doing, by many dear and excellent 
 Christian men ? We ask not this to excite hostility, or prejudice 
 feelings, but has not the so-called evangelical way of expounding 
 prophecies — the habit of interpreting prophecies spiritually by 
 some, symbolically by others, sanctioned an unreality almost 
 akin to the views of idealism, a system of interpretation which 
 is now being used against us with such fearful effect ? May we 
 not ask whether the idea of Israel and Zion and Jerusalem, being 
 so many synonyms of the Gentiles and the Christian Church of 
 this dispensation, does not lend a coloring of truth to the 
 allefjorizinff of the Old Testament? And does not the free use of 
 
symbolism adopted as the interpretation of the book of The 
 Revelation, and the getting rid of all that is supernatural in it, 
 to a dangerous extent sanction the denial of the miracles of the 
 Old Testament by interpreting them as symbolic also ? We 
 put not these questions to justify the infidel views of the day, 
 but to suggest the necessity of rigid adherence to the Word of 
 God: not "it means," but "it is written." Symbolism is as 
 the bow in the day of rain, a refraction and, consequently, a 
 distortion of the truth ; however beautiful, it is not the sun, and 
 every person sees a different bow. Literalism is as the sun 
 itself. 
 
GHAPTEE II. 
 
 When men of learning and research ; men of supposed honor 
 and integrity ; men occupying,voluntarily, positions of influence 
 and emolument, with all the duties and responsibilities connected 
 with those positions ; when such men tell us " our examination 
 has forced on us the conviction, by reason of the utter impossi- 
 bilities and absurdities contained in it, that the whole story of 
 the 'Exodus' is a fiction, and that consequently no such 'groups 
 of laws' were ever laid down in the wilderness as the story de- 
 scribes; and if the last four Books of the Pentateuch must 
 be pronounced to be fictitious, it will hardly be contended that 
 the Book of Genesis can, in the main, be any other than 
 fictitious also;" what are we to say? Indifferent or careless 
 men, of all classes, will believe. Some will rejoice at the noble 
 independence of mind exhibited ; some have always suspected 
 it must be so ; some will wonder what can be said against that ? 
 while the few will burn with indignation at such criminal 
 ignorance, or such wilful blindness. 
 
 Although it is not our intention to go into ordinary evidences, 
 we must nevertheless glance at one or two of them ; but before 
 doing this we may ask, after such a ruthless and indiscriminate 
 rejection of the Pentateuch, their denial of prophecy, their 
 doubts about history, is any part of the Bible left unassailed ? 
 have we any common ground at all ? Providentially we have ; 
 and we can hardly conceive how men who deny so much, should 
 concede us so important a position. We are told by Dr. Temple, 
 (whose essay is quite as bad, but more equivocal than the rest,) 
 that " the first and largest place in the New Testament is assigned 
 to His (our Lord's) life, four times told. This life we emphatically 
 call the Gospel. [This is as untrue as it is absurd.] If there 
 is little herein to be technically called doctrine, yet here is the 
 
FOUNTAIN OF ALL INSPIRATION ; there is no 
 Chi-istian who would not rather part with all the rest of the 
 Bible than these four books." ^ 
 
 This for the sake of our argument, for the sake of refutation, 
 even for the cause of truth, is a point of paramount importance. 
 The four Gospels are true then, absolutely, without question : 
 " the Fountain of all Inspiration."" Their statements, therefore, 
 are true ; their records are undisputed ; their inspiration is 
 unquestioned. Hence their statements being true, their records 
 are admissible as evidence. Further, although our Lord's Deity 
 is covertly, in fact we may say openly, denied, one point is fully 
 admitted concerning Him. He was the " one Example of all 
 examples."^ "Our Lord was the Example of mankind, and 
 there can be no other example, in the same sense." Without 
 stopping to enquire in what sense the writer assigns this pecu- 
 liarity to our Lord, we accept the proposition that our Lord was 
 " the Example of all examples." Apart from the fact that 
 there are many things in which it would be blasphemous for us 
 to presume to follow Him, and in which, therefore, He could not 
 have been our Example, one point is self-evident. To be the 
 world's Example He must have been a pre-eminently good man, 
 i. e. good, both in a moral point of view, and religious, at least 
 to the extent of the modern standard ; He served God to the 
 best of His knowledge and belief, and according to His consci- 
 ence : that is. He was conscientious. Now, as a good man. He 
 must have been a truthful man ; neither uttering, nor suffering 
 utterance to be given, in His presence, uncontradicted, to untrue 
 statements ; honest, morally as well as pecuniarily , neither as- 
 suming, nor permitting to be rendered to Him, more honor than 
 was His due. Hence, therefore. His character may be admitted 
 without dispute, to be true, and the Gospels which contain them 
 must be true also, and their statements true, for "here is the 
 fountain of all inspiration." Now, by the application of this 
 principle, thus fully and^ frankly admitted, with simply those 
 consequences which may be logically or legitimately deduced, 
 
 ' "Essays and Reviews," I, p. 24. 
 
8 
 
 we may consider we have established a title to claim as proved, 
 and therefore indisputable, whatever those Gospels allow. We 
 will therefore proceed to examine the Gospels, and see what 
 help they give, and what light they afford. 
 
 And first we must premise, that when an explanation of any 
 term, or office, or custom is necessary, such explanation must 
 and can alone fairly be sought for among the traditions, written 
 or oral, of the people among whom they obtained. And here 
 happily we have the implied, if not the express sanction of the 
 essayist. For he tells us, that " Three companions were 
 appointed by Providence to give their Society to this creature 
 whom God was educating : Greece, Rome, and the Early 
 Church.'^^ And although he afterwards tells us, that one of 
 these companions "passed away before the other two appeared," 
 and the other was almost gone before the Church Avas founded," 
 (rather a curious kind of companionship,) yet, thus sanctioning 
 Greece and Rome, we presume, that inasmuch as he would 
 explain Grecian or Roman customs, terms of office, or religious 
 ceremonies by a reference to their respective histories, or 
 mythologies, so we may explain such uses by an unquestioned 
 reference to the Jewish histories or religion, without claiming 
 for them by virtue of such process, more than the writer of the 
 essay would claim for such Grecian or Roman histories, or 
 accounts of mythologies : not yet assuming their narratives as 
 facts, per se ; but as narratives which were current among them, 
 and which they received and believed as facts. More as yet, 
 cannot be claimed : less cannot be conceded. 
 
 1 " Essays and Reviews," page 26. 
 
CHAPTER III. 
 
 We no"v^ proceed to sliew what Old Testament Scriptures are 
 quoted and recognized by our Lord principally, and in a few 
 cases by the Evangelists. 
 
 We have placed the passages from the Gospels in the one 
 column, and in the other, parallel with them, the Old Testament 
 prophet, or Scripture, or custom, directly or by implication re- 
 ferred to. 
 
10 
 
 EXTRACTS FROM THE FOUR GOSPELS. 
 
 5 There was in the days of Herod, the king of Judea, a certain priest 
 named Zacharias, of the course of Abia : and his wife was of the 
 
 6 daughters of Aaron, and her name was Elisabeth. And they were 
 both righteous before God, walking in all the commandments and 
 ordinances of the Lord blameless. 
 
 8 And it came to pass, that while he executed the priest's office be- 
 
 9 fore God in the order of his course, according to the custom of the 
 priest's office, his lot was to bvirn incense when he went into the 
 
 1 temple of the Lord. And the whole multitude of the people were 
 
 1 1 praying without at the time of incense. And there appeared unto 
 him an angel of the Lord standing on the right side of the altar of 
 
 17 incense And he shall go before him in the spirit and power of 
 
 Elias, to turn the hearts of the fathers to the children, and the dis- 
 obedient to the wisdom of the just ; to make ready a people pre- 
 pared for the Lord. 
 
 28 Joseph, of the house of David. 
 
 32 And shall call his name JESIJS. He shall be great, and shall be 
 called the Son of the Highest : and the Lord God shall give unto 
 
 33 him the throne of his father David : and he shall reign over the 
 house of Jacob for ever ; and of his kingdom there shall be no end. 
 
 55 He hath holpen his servant Israel, as he spake to our fathers, to 
 
 Abraham. 
 59 On the eighth day they came to circumcise the child. 
 
 69 And hath raised up an horn of salvation for us in the house of 
 
 70 his servant David ; as he spake by the mouth of his holy prophets, 
 which have been since the world began: . .to perfoim the mercy 
 
 72 promised to our fathers, and to remember his holy covenant ; the 
 
 73 oath which he sware to our father Abraham. 
 
 78 "Whereby the day spring from on high hath visited us, to give 
 
 79 light to them that sit in darkness and in the shadow of death, to 
 guide our feet into the way of peace. 
 
11 
 
 MEN AND SCRIPTURES RECOGNIZED IN THE 
 FOUR GOSPELS. 
 
 The course of Abia. 1 Chron. xxiv. 10, 19. 
 
 Aaron. 
 
 All the commandments and ordinances of the Lord. 
 
 Priesfs oflS.ce. The order of his course. 
 
 Incense offering. Temple worship. Holy of Holies. People without 
 the veil. Altar of incense. 
 
 Elijah. Malachi iv. 5, 6. 
 
 David. 
 
 The throne of David. 
 
 The house of Jacob. 
 
 Israel. 
 
 The Fathers. Abraham. 
 
 Why circumcised ? Why on the eighth day ? See Leviticus xii. 3 ; 
 Genesis xvii. 
 
 The house of Dawid. 
 
 The holy prophets have been since the world began. God's covenant 
 with Abraham in Genesis. His oath to him. 
 
 Malachi iv. 2 ; Isaiah ix. 2. 
 
12 
 
 MATTHEW I. 
 
 22 ^Now all this was done, that it might be fulfilled, which was 
 
 23 spoken of the Lord by the i:»rophet, saying, Behold, a virgin shall 
 be with child, and shall bring forth a son, and they shall call his 
 name Emmanuel, which being interpreted is, God with us. 
 
 LUKE II. 
 
 5 Into Judea, unto the city of David, which is called Bethlehem ; 
 (because he was of the house and lineage of David). 
 
 21 And when eight days were accomplished for the circumcising of 
 
 22 the child, his name was called JESUS. And when the days of her 
 purification according to the law of Moses were accomplished, they 
 
 23 brought him to Jerusalem, to present him to the Lord; (as it is 
 written in the law of the Lord, Every male that openeth the womb 
 
 24 shall be called holy to the Lordj) and to oflfer a sacrifice according 
 to that which is said in the law of the Lord, A pair of turtledoves, 
 or two young pigeons. 
 
 MATTHEW II. 
 
 4 And when he had gathered all the chief priests and scribes of the 
 people together, he demanded of them where Christ should be born. 
 
 5 And they said unto him. In Bethlehem of Judea : for thus it is 
 
 6 written by the prophet, And thou Bethlehem, in the land of Juda, 
 art not the least among the princes of Juda : for out of thee shall 
 come a governor, that shall rule my people Israel. 
 
 1 5 That it might be fulfilled which was spoken of the Lord by the 
 prophet, saying. Out of Egypt have I called my son. 
 
 1 7 Then was fulfilled that which was spoken by Jeremy the prophet 
 saying, 
 
 18 In Rama was there a voice heard, lamentation, and weeping, and 
 great mourning, Rachel weeping for her childi'en, and would not 
 be comforted, because they are not. 
 
13 
 
 Isaiah vii. 14. 
 
 The city of David. 
 
 The house and lineage of David. 
 
 Circumcision, The law of 
 
 The law of Moses, called the law of the Lord. See Exodus xiii. 2 ; 
 Leviticus xii. 6 — 8. 
 
 Chief priests. See Exodus. Scribes, so-called because their sole 
 employment was to copy the Scriptures. 
 
 Micah recognized as a prophet. His prophecy here fulfilled, (v. 2.) 
 
 Hosea called a prophet, (xi. 1.) 
 
 J^rewmA a prophet. His prediction fulfilled, (xsxi. 15.) 
 
14 
 
 Luke ii. 
 
 41 Now his parents went to Jerusalem every year at the feast of the 
 passover. 
 
 42 And when he was twelve years old, they went up to Jerusalem 
 after the custom of the feast. 
 
 43 And when they had fulfilled the days, as they returned. 
 
 Matthew i. 
 
 1 The book of the generation 
 of Jesus Clu'ist, the Son of 
 David, the son of Abraham. 
 
 2 Abraham begat Isaac ; and 
 
 Isaac begat Jacob ; and Jacob 
 
 3 begat Judas and his brethren ; 
 and Judas begat Phares and 
 Zara of Thamar; and Phares 
 begat Esrom ; and Esrom begat 
 
 4 Aram ; and Aram begat Ami- 
 nadab; and Aminadab begat 
 Naasson ; and Naasson begat 
 
 5 Salmon ; and Salmon begat 
 Booz of Rachab ; and Booz be- 
 
 6 gat Obed of Euth; and Obed 
 begat Jesse ; and Jesse begat 
 David the king ; 
 
 And David the king begat 
 Solomon of her that had been 
 
 7 the wife of Urias ; and Solomon 
 begat Roboam; and Eoboam 
 
 8 begat Abia ; and Abia begat 
 Asa ; and Asa begat Josaphat ; 
 
 9 and Josaphat begat Joram ; and 
 Joram begat Ozias ; and Ozias 
 begat Joatham; and Joatham 
 begat Achaz ; and Achaz begat 
 
 Luke hi, inverted. 
 
 38 Of God, of Adam, of Seth, of 
 37 Enos, of Cainan, of Maleleel, of 
 36 Jared, of Enoch, of Mathusala, 
 
 of Lamech, of Noe, of Sem, of 
 35 Arphaxad, of Cainan, of Sala, 
 34 of Heber, of Phalec, of Ragau, 
 
 of Saruch, of Nachor, of Thara, 
 33 of Abraham, of Isaac, of Jacob, 
 
 of Juda, of Phares, of Esrom, 
 32 of Aram, of Aminadab, of T^aas- 
 
 son, of Salmon, of Booz, of 
 
 31 Obed, of Jesse, of David, of 
 Nathan, of Mattatha, of Menan, 
 
 30 of Melea, of Eliakim, of Jonan, 
 
 29 of Joseph, of Juda, of Simeon, 
 
 of Levi, of Matthat, of Jorim, 
 
15 
 
 "Why did they go up to Jerusalem every yeax ? 
 
 What was the passover ? Its origin ? 
 
 "What days were to be fulfilled ? 
 
 See Exodu s air 13. Deuteronomy ■s.yi. \ — 8. 
 
 These genealogies are of the utmost importance. The name recognizes 
 the history. 
 
 Can any heathen author shew anything half so historical'? 
 
 Adam called Son of God. This recognizes the account of his creation 
 at all events, and consequently Genesis i. 26 — 31, and Genesis ii. Seth 
 recognizes iv. 25, 26. The mention of Enos, Cainan, Maleleel, Jared, 
 Enoch, Mathusala, Lamech, Noah, prove the literality and historical 
 character of Genesis v., as also, by inference, of the narratives. 
 
IG 
 
 10 Ezekias; and Ezekias begat 
 Manasses ; and Manasses begat 
 
 11 Amon; and Amon begat Josias; 
 and Josias begat Jechonias and 
 his brethren, about the time 
 they were carried away to 
 Babylon. 
 
 12 And after they were brought 
 to Babylon, Jechonias begat 
 
 13 Salathiel; and Salathiel begat 
 Zorobabel; and Zorobabel be- 
 gat Abiud ; and Abiud begat 
 Eliakim; and Eliakim begat 
 
 14 Azor; and Azor begat Sadoc ; 
 and Sadoc begat Achim ; and 
 
 1 5 Achim begat Eliud ; and Eliud 
 begat Eleazar. 
 
 28 of Eliezer, of Jose, of Er, of 
 
 Elmodam, of Cosam, of Addi, 
 of Melchi, of Neri, of Salathiel, 
 
 of Zorobabel, of Bhesa, of 
 27 Joanna, of Juda, of Joseph, of 
 26 Semei, of Mattathias, of Maath, 
 
 of Nagge, of Esli, of Naum, of 
 25 Amos, of Mattathias. 
 
 MaXXHEW III. 
 
 1 In those days came 
 John the Baptist, 
 preaching in the 
 wilderness of Judea. 
 
 3 For this is he that 
 was spoken of by 
 the prophet Esaias, 
 saying, The voice 
 of one crying in the 
 wilderness, Prepare 
 ye the way of the 
 Lord, make his 
 
 4 paths straight. And 
 the same John had 
 his raiment of 
 camel's hair. 
 
 4 John did baptize 
 in the wilderness, 
 and preach the bap- 
 tism of repentance 
 for the remission of 
 
 2 sins. — As it is writ- 
 ten in the Prophets, 
 Behold, I send my 
 messenger before 
 thy face, which shall 
 prepare thy way be- 
 
 3 fore thee. The voice 
 of one crying in the 
 wilderness, Prepare 
 ye the way of the 
 Lord, make his paths 
 straight. 
 
 LUKE III. 
 
 2 Annas and Caiaphas 
 being the high 
 priests, the word of 
 God came unto John 
 
 4 .. as it is written in 
 the book of the 
 words of Esaias the 
 prophet, saying, 
 The voice of one 
 ciying in the wil- 
 derness. Prepare ye 
 the way of the Lord, 
 make his paths 
 
 5 straight. Every 
 valley shall be filled, 
 and every mountain 
 and hill shall be 
 brought low ; and *| 
 the crooked shall be " 
 made straight, and 
 
 the rough ways shall 
 be made smooth ; 
 
 6 and all flesh shall 
 see the salvation of 
 God. 
 
17 
 
 High priesthood. 
 
 The Word of Ood caine unto John m it is written in Esaias. Esaias 
 therefore is a prophet : his j)rophecy is the "Word of God ; and he is one 
 of the prophets ; and his prophecy was fulfilled. Isaiah xl. 3 ; Malachi 
 iii. 1. 
 
18 
 
 MATTHEW III, 
 
 9 "We have Abraham to our 
 father: for I say unto you, 
 that God is able of these stones 
 to raise up children unto Abra- 
 ham. 
 
 LTJKE iir. 
 
 "We have Abraham to our 
 father : for I say unto you, 
 that God is able of these stones 
 to raise up children unto Abra- 
 ham. 
 
 MATTHEW IV. 
 
 LTJKE IV. 
 
 4 But he answered and said, It 
 is written, Man shall not live 
 by bread alone, but by every 
 word that proceedeth out of 
 
 5 the mouth of God. Then the 
 devil . . . saith unto him, If thou 
 
 6 be the Son of God, cast thyself 
 down : for it is written, He shall 
 give his angels charge concern- 
 ing thee : and in their hands 
 they shall bear thee up, lest at 
 any time thou dash thy foot 
 
 7 against a stone. Jesus said 
 unto him, It is wi'itten again, 
 
 8 Thou shalt not tempt the Lord 
 thy God. Again, the devil . . . 
 
 9 saith unto him, All these things 
 will I give thee, if thou wilt 
 fall down and worship me. 
 
 10 Then 
 
 saith Jesus unto him. Get thee 
 hence, Satan : for it is wi'itten, 
 Thou shalt worship the Lord 
 thy God, and him only shalt 
 thou serve. 
 
 4 And Jesus answered him, say- 
 ing, It is wiitten. That man 
 shall not live by bread alone, 
 but by every word of God. . . . 
 
 9 And he . . . said unto him. If thou 
 be the Son of God, cast thyself 
 
 10 down from hence : for it is 
 wiitten, Ho shall give his an- 
 gels charge over thee, to keep 
 
 1 1 thee : and in their hands they 
 shall bear thee up, lest at any 
 thou dash thy foot against a 
 
 12 stone. And Jesus answering 
 said unto him. It is said. Thou 
 shalt not tempt the Lord thy 
 
 6 God. And the devil said unto 
 him, AU this power will I give 
 thee, and the glory of them : for 
 that is delivered unto me ; and 
 to whomsoever I will I give it. 
 
 7 If thou therefore wilt worship 
 
 8 me, all shall be thine. And 
 Jesus answered and said unto 
 him. Get thee behind me, Sa- 
 tan : for it is written, Thou 
 shalt worship the Lord thy 
 God, and him only shalt thou 
 serve. 
 
19 
 
 Abraham the father of the Jews. 
 
 Here our Lord three times recognizes Deuferonomi/, as the Pentateuch, 
 Scripture, (viii. 3; vi. 16; and vi. 13). But what is still more re- 
 markable, Satan also quotes one of the Psalms as an authority, as 
 Scriptiu-e, and as a prophecy of our Lord ! Satan, tempting Jesus, 
 quoted to him, 1800 years ago, as Scriptin-e and as prophecy, and 
 thereby admitted its authority and genuineness, that which a bishop 
 and ministers of the Chvirch of Christ noAV deny to be any prophecy or 
 of any authority ! 
 
 c 2 
 
20 
 
 1 7 The law was given by Moses. 
 
 19 And this is the record of John, when the Jews sent Priests and 
 
 2 1 Leyites from Jerusalem to ask him, Who art thou ? . . . . And they 
 asked him, What then ? Art thou Elias ? And he saith, I am not. 
 
 22 Art thou that prophet ? And he answered, No. Then said they 
 
 23 unto him . . .What sayest thou of thyself? He said, I am the voice of 
 one crying in the wilderness, Make straight the way of the Lord, 
 
 24 as said the prophet Esaias. And they which were sent were of the 
 
 25 Pharisees. And they asked him, and said unto him. Why baptizest 
 thou then, if thou be not that Christ, nor Elias, neither that prophet ? 
 
 45 Philip findeth Nathanael, and saith unto him, We have found 
 him, of whom Moses in the Law, and the Prophets, did write, Jesus 
 of Nazareth, the son of Joseph. 
 
 JOHN n. 
 
 13 And the Jews' passover was at hand, and Jesus went up to 
 
 14 Jerusalem, and found in the temple those that sold oxen and sheep 
 
 1 5 and doves, and the changers of money sitting : and when he had 
 made a scourge of small cords, he di'ove them all out of the temple, 
 and the sheep, and the oxen ; and poured out the changers' money, 
 
 16 and overthrew the tables; and said unto them that sold doves, 
 Take these things hence ; make not my Father's house an house of 
 
 17 merchandise. And his disciples remembered that it was wi'itten, 
 The zeal of thine house hath eaten me up. 
 
 14 And as Moses lifted up the serpent in the wilderness, even so 
 
 1 5 must the Son of man be lifted up : that whosoever believeth in him 
 should not perish. 
 
 MATT. X^\^ MAKE VI. 
 
 4 It is not lawful for thee to 18 It is not lawful for thee to 
 have her. have thy brother's wife. 
 
21 
 
 Levites. This is a recognition by implication of the Book of 
 Leviticus, which contains directions to the Levites concerning the cere- 
 monial law. It also recognizes Levi as an historical personage. 
 
 Elijah is here mentioned. 
 
 The prophet Esaias recogiiized and quoted, (xl. 3.) 
 
 Moses the lawgiver, and the prophets wrote of Jesus. Therefore 
 the Pentateuch and the prophets contained prophecy. 
 
 The Passover. 
 
 The Psalms quoted. (Ixix. 9.) 
 
 The account occurs in Numbers xxi. 8, seq. Our Lord's quotation 
 proves that Moses was Israel's leader : the story of the brazen serpent 
 to be true : and the sojourn in the wilderness : and authenticates the 
 Book of Numbers. 
 
 Why not lawful ? What law is against it ? The law of Hoses, 
 Leviticus x\iii. 16. 
 
22 
 
 5 Which is called Sychar, near to the parcel of ground that Jacob 
 
 6 gave to his son Joseph. Now Jacob's well was there. 
 
 12 Art thou greater than our father Jacob, which gave us the well 
 and drank thereof himself, and his children, and his cattle '? 
 
 16 And he came to Nazareth, where he had been brought up : and, as 
 his custom was, he went into the synagogue on the sabbath day, and 
 
 1 7 stood up for to read. And there was delivered unto him the book 
 of the prophet Esaias. And when he had opened the book, he 
 
 18 found the place where it was written. The Spirit of the Lord is 
 upon me, because he hath anointed me to preach the gospel to the 
 poor ; he hath sent me to heal the broken-hearted, to preach de- 
 liverance to the captives, and recovering of sight to the blind, to 
 
 19 set at liberty them that are bruised, to preach the acceptable year 
 
 20 of the Lord. And he closed the book, and he gave it again to the 
 minister, and sat down. And the eyes of all them that were in the 
 
 21 synagogue were fastened on him. And he began to say unto them, 
 22, 24 This day is this scriptm'e fulfilled in your ears And he said, 
 
 Yerily, I say unto you, No prophet is accepted in his own country. 
 
 25 But I tell you of a truth, many widows were in Israel in the days 
 of Elias, when the heaven was shut up three years and six months, 
 
 26 when great famine was throughout all the land ; but unto none of 
 them was Elias sent, save unto Sarepta, a city of Sidon, unto a 
 
 27 woman that was a widow. And many lepers were in Israel in the 
 time of Eliseus the prophet ; and none of them was cleansed, saving 
 Naaman the Syrian. 
 
 MATTHEW IV. 
 
 14 In the borders of Zabulon and Nephthalim : that it might be ful- 
 
 15 filled which was spoken by Esaias the prophet, saying. The land of 
 Zabulon, and the land of Nephthalim, by the way of the sea, be- 
 
 16 yond Jordan, Galilee of the Gentiles; the people which sat in dark- 
 ness saw great light; and to them which sat in the region and 
 shadow of death light is sprung up. 
 
23 
 
 Jesus admits the truth of the woman's story. Jacob was therefore 
 an historical personage. The account of its being inherited by Joseph 
 is found in Joshua xxiv. 32. 
 
 The look of Joshua was therefore historical. 
 
 T/ie proj)het Esaias. Jesus makes no mention of two prophets of 
 that name. He reads a portion of Ixi. 1, 2, calls it * Scriptui'e :' and 
 declares it was that day fulfilled. It was wiitten nearly 700 b.c., but 
 if that be denied, still, by the Septuagint it is proved to have been 
 written not less than 150 b.c. If written by Baruch would Jesus not 
 have corrected the mistake ? 
 
 Elijah the prophet. The mii'aculous di'ought : the consequent 
 famine : the widow woman : the miracle of the cruse and the barrel : 
 and the \st hook of Kings, are all here recognized, (xvii. 1, 9). Elisha 
 the prophet : the mii'acle of healing Naaman : and the 2nd hook of 
 Kings, are also verified, (v. 14.) 
 
 Esaias the prophet, (ix. 1, 2.) 
 Prophecy fulfilled. 
 
24 
 
 MATTHEW VIII. 
 
 17 That it might be fulfilled, which was spoken by Esaias the 
 prophet, saying, Himself took onr infirmities, and bare oiu" sick- 
 nesses. 
 
 MATT. VIII. 
 
 Go thy way, 
 show thyself to 
 the priest, and 
 offer the gift that 
 Moses command- 
 ed, for a testimony 
 unto them. 
 
 44 But go thy way, 
 show thyself to 
 the priest, and 
 offer for thy clean- 
 sing those things 
 which Moses com- 
 manded, for a tes- 
 timony unto them. 
 
 14 But go, and 
 shew thyself to 
 the priest, and 
 offer for thy clean- 
 sing, according as 
 Moses command- 
 ed, for a testimony 
 unto them. 
 
 39 Search the Scriptures ; for in them ye think ye have eternal life : 
 
 45 and they are they which testify of me. . . . Do not think that I will 
 accuse you to the Father : there is one that accuseth you, even Moses, 
 
 46 in whom ye trust. For had ye believed Moses, ye would have 
 
 47 believed me : for he wrote of me. But if ye believe not his 
 writings, how shall ye believe my words ? 
 
 MATT. XII. 
 
 But when the 24 
 Pharisees saw it, 
 they said unto 
 him, Behold, thy 
 disciples do that 
 which is not law- 
 fid to do upon the 25 
 sabbath day. But 
 he said unto them, 
 Have ye not read 
 what David did, 
 when he was an 
 
 And the Pharisees 
 said imto him. Be- 
 hold, why do they 
 on the sabbath day 
 that which is not 
 lawful ? 
 
 And he said un- 
 to them. Have ye 
 never read what 
 David did, when 
 he had need, and 
 was an hungred, 
 
 LUKE VI. 
 
 And certain of 
 the Pharisees said 
 unto them, "Why 
 do ye that which 
 is not lawful to 
 do on the sabbath 
 days ? And Jesus 
 answering them 
 said. Have ye not 
 read so much as 
 as this, what 
 David did, when 
 
25 
 
 JEsaias the prophet. 
 Prophecy fulfilled, (liii. 4.) 
 
 Jesus here acknowledges the law of Moses, i.e. the Pentateuch ; and 
 its obligation upon the man : and consequently the whole law of 
 leprosy, as contained in. Leviticus xiii. and xiv. 
 
 The Scriptures are referred to as testifying of Christ. Some must 
 therefore be prophetic. 
 
 wrote of Jesus. Where? In Deuteronomy xviii. 15 — 18. 
 That passage is therefore a prophecy, and the book avithentic. His 
 writings appear to be advanced as of equal authority with our Lord's 
 words. How could this be unless the writings of Moses were inspired ? 
 And how could Moses accuse the Jews in oui* Lord's time to the Father, 
 if he had never lived, never written, never spoken the words of God? 
 
 The Pharisees refer to the law of the observance of the sabbath. 
 Exodus xvi. 22 — 30; Genesis ii. 1 — 3; Exodus xx. 8 — 11; xxxi. 
 12 — 17; Leviticus xix. 3 ; Deuteronomy v. 12 — 15. 
 
 David. This narrative quoted as authentic recognizes, 1 Samuel 
 xxi. 1 — 6. 
 
26 
 
 MATTHEW XII. 
 
 htingred, and they 
 that were with 
 him ; how he 
 entered into the 
 house of God, and 
 did eat the shew- 
 bread, which was 
 not lawful for him 
 to eat, neither for 
 them which were 
 with him, but only 
 for the priests ? 
 Or have ye not 
 read in the law, 
 how that on the 
 sabbath days the 
 priests in the tem- 
 ple profane the 
 sabbath, and are 
 blameless ? But 
 I say unto you, 
 That in this place 
 is one greater than 
 the temple. But 
 if ye had known 
 what this meaneth, 
 I will have mercy, 
 and not sacrifice, 
 ye would not have 
 condemned the 
 guiltless. 
 
 he, and they that 
 were with him ? 
 26 how he went into 
 the house of God 
 in the days of 
 Abiathar the high 
 priest, and did eat 
 the shewbread, 
 which is not law- 
 ful to eat but for 
 the priests, and 
 gave also to them 
 which were with 
 him ? 
 
 LUKE VI. 
 
 himself was an 
 hungred, and they 
 which were with 
 him; how he went 
 into the house of 
 God, and did take 
 and eat the shew- 
 bread, and gave 
 also to them that 
 were with him ; 
 which it is not 
 lawful to eat but 
 for the priests 
 alone ? 
 
 MATTHEW XII. 
 
 1 7 That it might be fulfilled which was spoken by Esaias the pro- 
 
 18 phet, saving, Behold my servant, whom I have chosen; my be- 
 loved, in whom my soul is well pleased : I will put my spii-it upon 
 
^7 
 
 Shewlread. Wliy was it unlawful for David and his young men to 
 eat it ? See Leviticus xxiv. 5 — 9. 
 
 " The priests in the temple profane the sabbath, and are blameless." 
 In what law is this ? Numbers xxviii. 9, 10. 
 
 Hosea vi. 6. 
 
 Esaias the proi)liet. (xlii. 1 — 3.) 
 
S8 
 
 MATTHEW XII, 
 
 19 him, and he shall show judgment to the Gentiles. He shall not 
 strive, nor cry ; neither shall any man hear his voice in the streets. 
 
 20 A bruised reed shall he not break, and smoking flax shall he not 
 
 21 quench, till he send forth judgment unto victory. And in his 
 name shall the Gentiles trust. 
 
 MATTHEW V. 
 
 1 7 Think not that I am come to destroy the law, or the prophets : I 
 
 18 am not come to destroy, but to fulfil. For verily I say unto you, 
 Till heaven and earth pass, one jot or one tittle shall in no wise 
 
 19 pass from the law, till all be fulfilled. Whosoever therefore shall 
 break one of these least commandments, and shall teach men so, he 
 shall be called the least in the kingdom of heaven. 
 
 21 Ye have heard that it was said by them of old time, Thou shalt 
 not kill; and whosoever shall kill shall be in danger of the 
 judgment. 
 
 27 Ye have heard that it was said by them of old time, Thou shalt 
 not commit adultery. 
 
 31 It hath been said. Whosoever shall put away his wife, let him 
 give her a writing of divorcement. 
 
 33 Again, ye have heard that it hath been said by them of old time, 
 Thou shalt not forswear thyself, but shalt perform unto the Lord 
 thine oaths. 
 
 38 Ye have heard that it hath been said, An eye for an eye, and a 
 tooth for a tooth. 
 
 43 Ye have heard that it hath been said. Thou shalt lo-^-e thy neigh- 
 bour, and hate thine enemy. 
 
 MATTHEW VI. 
 
 29 Even Solomon in all his glory was not an-ayed like one of these. 
 
 BIATTHEW VIII. 
 
 11 And I say unto you, That many shall come from the east and 
 west, and shall sit down with Abraham, and Isaac, and Jacob, in 
 the kingdom. 
 
29 
 
 The laic and the prophets are here distinctly referred to, and our Lord 
 says he came to fulfil them. But how could he fulfil that which had no 
 reference to him either by type or prophecy ? How fulfil a law which 
 is unhistorical, and has no claim to our belief, or a prophecy which 
 was not a prediction ? 
 
 Exodus XX. 13; Leviticus xxiv. 21. 
 
 Mxodus XX. 14. 
 
 Deuteronomy xxiv. 1. 
 
 Exodus XX. 7; Leviticus xix. 12. 
 
 Exodus xxi. 24 ; Leviticus xxiv. 20 ; Deuteronomy xix. 21. 
 Deuteronomy xxiii. 6. 
 
 Solomon. His remarkable character, and position, and wealth. 
 1 Kings i. — xi. inclusive; 1 Chronicles xxviii., xxix. ; 2 Chronicles 
 i. — ix. 
 
 Abraham, Isaac, Jacob, are here refeiTcd to as historical persons, and 
 this recognizes Genesis xii. — 1., or nearly the ivhole of Genesis. 
 
so 
 
 MATTHEW XI. 
 
 4 Go and show John again those things which ye do hear and see : 
 
 5 the blind receive their sight, and the lame walk, the lepers are 
 cleansed, and the deaf hear, the dead are raised up, and the poor 
 have the gospel preached to them. 
 
 LUKE VII. 
 
 10 For this is he, of whom it is 
 written. Behold, I send my 
 messenger before thy face, 
 which shall prepare thy way 
 before thee. 
 
 13 For all the prophets and the law prophesied until John 
 
 14 ye will receive it, this is Elias, which was for to come. 
 
 23 For if the mighty works, which have been done in thee, had 
 
 24 been done in Sodom, it would have remained until this day. Eut 
 I say unto you, That it shall be more tolerable for the land of Sodom 
 in the day of judgment, than for thee. 
 
 27 This is he, of whom it is writ- 
 ten, Behold, I send my messen- 
 ger before thy face, which shall 
 prepare thy way before thee. 
 
 And if 
 
 MATTHEW xri. 
 
 39 And there shall no sign be 
 given to it, but the sign of the 
 
 40 prophet Jonas ; for as Jonas 
 was three days and three nights 
 in the whale's belly ; so shall 
 the Son of man be three days 
 and three nights in the heart 
 
 41 of the earth. The men of 
 Nineveh shall rise in judg- 
 ment with this genera:tion, 
 and shall condemn it : because 
 they repented at the preaching 
 of Jonas; and, behold, a greater 
 
 42 than Jonas is here. The queen 
 of the south shall rise up in 
 the judgment with this gene- 
 ration, and shall condemn it: 
 for she came from the utter- 
 
 29 This is an evil generation : 
 they seek a sign; and there 
 shall no sign be given it, but 
 the sign of Jonas the prophet. 
 
 30 For as Jonas was a sign unto 
 the Mnevites, so shall also the 
 Son of man be to this genera- 
 
 32 tion. The men of Mneve shall 
 rise up in the judgment Tvith 
 this generation, and shall con- 
 demn it ; for they repented at 
 the preaching of Jonas ; and, 
 behold, a greater than Jonas 
 
 31 is here. The queen of the 
 south shall rise up in the judg- 
 ment with the men of this 
 generation, and condem them : 
 for she came from the utter 
 
31 
 
 Isaiah xxxv, 5 ; xlii. 6, 7. 
 
 Malachi iii. 1. 
 
 Malachi iv. 5. 
 
 There was therefore a city called Sodom, which city was destroyed. 
 This gives us Genesis xviii. and xix. 
 
 This is a passage of the utmost importance. Jesus asserts that 
 Jonah was a prophet : that his history was not * a legend of a later 
 date,' but a fact : that the history was a pro2)hetic type : and that the 
 miracle involved was also true. See Jonah. 
 
 The visit of the Queen of Shela is also an historical fact, and tlius 
 1 Kings x., and 2 Chronicles ix. 1 — 12, are again recognized. 
 
S2 
 
 MATTHEW XII. 
 
 most parts of the earth to hear most parts of the earth to hear 
 
 the Avisclom of Solomon ; and, the wisdom of Solomon ; and, 
 
 behold, a gi'eater than Solo- behold, a greater than Solomon 
 
 mon is here. is here. 
 
 42 But woe unto you, Pharisees ! for ye tithe mint and rue and all 
 mamier of herbs, and pass over judgment and the love of God ; 
 these ought ye to have done, and not to leave the other undone. 
 
 47 Woe unto you . . . for ye build the sepulchres of the prophets, and 
 
 48 your fathers killed them. Truly ye bear witness that ye allow the 
 deeds of your fathers : for they indeed killed them, and ye build 
 
 49 their sepulchres. Therefore also said the wisdom of God, I will 
 send them prophets and apostles, and some of them they shall slay 
 
 50 and persecute : that the blood of all the prophets, which was shed 
 fi'om the foundation of the world, may be required of this genera- 
 
 51 tion ; from the blood of Abel unto the blood of Zacharias, which 
 perished between the altar and the temple. 
 
 MATTHEW XIII. 
 
 14 And in them is fulfilled the prophecy of Esaias, which saith. By 
 hearing ye shall hear, and shall not understand; and seeing ye 
 
 15 shall see, and shall not perceive: for this people's heart is waxed 
 gross, and their ears are dull of hearing, and their eyes they have 
 closed ; lest at any time they should see with their eyes, and hear 
 with their ears, and should understand with their heart, and should 
 be converted, and I shoidd heal them. 
 
 35 Without a parable spake he not unto them : that it might be 
 fulfilled which was spoken by the prophet, saying, I wdll open my 
 mouth in parables ; I will utter things which have been kept secret 
 from the foundation of the world. 
 
 MATTHEW IX. 
 
 1 3 But go ye and learn what that meaneth, I will have mercy, and 
 not sacrifice. 
 
38 
 
 The law of tithes, and the prophets recognized. 
 
 Alel referred to as an historical person, his murder, and his chrono- 
 logical association with 'the foundation of the world,' or the creation, 
 recognized by Jesus. This gives us Genesis iv. 
 
 Zechariah the prophet, authenticates 2 Chronicles xxiv. 20 — 22. 
 
 Isaiah, his prophecy. {\i. 9, 10.) 
 
 Psalm Ixxviii. 2. The Psalmist is here called a prophet, whether 
 Asa were the writer or no : and consequently this Psalm is a prophetic 
 one, and its authority is recognized. 
 
 Hosea quoted, (vi. 6.) 
 
34 
 
 MATTHEW X. 
 
 15 Verily I say unto you, It 
 shall be more tolerable for the 
 land of Sodom and Gromorrha 
 in the day of judgment, than 
 for that city. 
 
 11 Verily I say unto you, It 
 shall be more tolerable for 
 Sodom and Gomorrha in the 
 day of judgment, than for that 
 city. 
 
 31 Our fathers did eat manna in the desert; as it is written. He 
 
 32 gave them bread from heaven to eat. Then Jesus said unto them. 
 Verily, verily, I say unto you, Moses gave you not that bread from 
 heaven ; but my Father giveth you the true bread from heaven. 
 
 45 It is written in the prophets. And they shall all be taught of 
 
 God. 
 49 Your fathers did eat manna in the wilderness. 
 58 Your fathers did eat manna and are dead. 
 
 MATTHEW XV. 
 
 7 Ye hypocrites, well did 
 Esaias prophesy of you saying, 
 
 8 This people draweth nigh unto 
 me with their mouth, and ho- 
 noureth me with their lips; 
 but their heart is far from me. 
 
 3 Wliy do ye also transgress 
 the commandment of God by 
 
 4 your tradition ? for God com- 
 manded, saying, Honour thy 
 father and mother : and, He 
 that curseth father or mother, 
 let him die the death. 
 
 MAEK VII. 
 
 6 He answered and said unto 
 them, "Well hath Esaias pro- 
 phesied of you hypocrites, as it 
 is written, This people honour- 
 eth me with their lips, but 
 their heart is far from me. 
 
 7 Howbeit in vain do they wor- 
 ship me, teaching for doctrines 
 the commandments of men. 
 
 8 Other such like things ye do. 
 
 9 And he said unto them, Eull 
 well ye reject the command- 
 ment of God, that ye may keep 
 
 10 your own tradition. Eor Moses 
 said, Honour thy father and thy 
 mother; and, "Whoso curseth 
 father or mother, let him die 
 
Sodom and Gomorrlia again referred to, and Genesh xviii., xix. 
 
 Psalm Ixxviii. 24. 
 
 Moses connected with, the miracle. Exodus xvi. 4 — 36 ; Numlers 
 xi. 4—35. 
 
 Isaiah liv. 13; Jeremiah xxxi. 3 3. 
 
 Manna, in the tvilderness, hence the joumeyings of Israel in the 
 wilderness an historical fact. 
 
 Isaiah, the prophecy fulfilled, (xxix. 13.) 
 
 This is a very important passage ; for, observe, what Moses said in 
 Exodus XX. 12; Deuteronomy v.|6 ; Exodus xxi. 17, Jesns calls the 
 commandment of God, and the word of God. 
 
 D 2 
 
36 
 
 MATTHEW XV. 
 
 Thus have ye made the com- 
 mandment of God of none effect 
 by your tradition. 
 
 MARK Vir. 
 
 11 the death: but ye say, If a 
 man shall say to his father or 
 mother, It is Corban, that is to 
 say, a gift, by whatsoever thou 
 mightest be profited by me ; he 
 
 12 shall be free. And ye suffer 
 him no more to do aught for 
 his father or his mother ; 
 
 13 making the word of God of 
 none effect through your tra- 
 dition. 
 
 MATTHEW XVI. 
 
 4 A wicked and adulterous generation seeketh after a sign ; and 
 there shall no sign be given unto it, but the sign of the prophet 
 Jonas. 
 
 MATTHEW XVI. 
 
 14 And they said. 
 Some say that thou 
 art Johu the Bap- 
 tist : some Elias ; 
 and others, Jere- 
 mias, or one of the 
 prophets. 
 
 MATTHEAV XVII. 
 
 3 And, behold, 
 there appeared un- 
 to them Moses and 
 Elias talking with 
 him. 
 
 MAUK vm. 
 
 28 And they an- 19 
 swered, John the 
 Baptist : but some 
 say, Elias ; and 
 others, One of the 
 prophets. 
 
 MAEK IX. 
 
 And there ap- 30 
 peared unto them 
 Elias with Moses : 
 and they were 31 
 talkingwith Jesus. 
 
 They answering 
 said, John the 
 Baptist; but some 
 say, EHas ; and 
 others say, that 
 one of the old 
 prophets is risen 
 again. 
 
 And, behold, 
 there talked with 
 him two men, 
 which were Moses 
 and Elias : who 
 appeared in glory, 
 and spake of his 
 decease which he 
 should accomplish 
 at Jerusalem. 
 
The prophet Jonah. 
 
 The prophets Elijah and Jeremiah are here recognized. 
 
 Moses and Elijah must therefore have been ' historical ' personages. 
 
38 
 
 MATTHEW XVII. MAKK IX. 
 
 1 1 Why then say the scribes 1 1 And they asked him, sapng, 
 that Elias must first come ? Why say the scribes that Elias 
 And Jesus answered and said 12 must first come? And he an- 
 unto them, Elias truly shall swered and told them, Elias 
 first come, and restore all verily cometh first, and re- 
 
 12 things. But I say unto you, storeth all things; and how it 
 That Elias is come already, is written of the Son of man, 
 and they knew him not, but that he must suffer many things, 
 have done unto him whatso- 13 and be set at nought. But I 
 ever they listed. say unto you. That Elias is in- 
 deed come, and they have done 
 unto him whatsoever they 
 listed, as it is written of him. 
 
 49 Every sacrifice shall be salted with salt. 
 
 MATTHEW XVIII. 
 
 1 6 That in the mouth of two or three witnesses every word may be 
 
 established. 
 25 Forasmuch as he had not to pay, his lord commanded him to bo 
 
 sold. 
 
 JOHN VII. 
 
 2 Now the Jews' feast of Tabernacles was at hand. 
 
 LUKE IX. 
 
 54 And when his disciples James and John saw this, they said. Lord, 
 wilt thou that we command fire to come down from heaven, and 
 consume them, even as Elias did ? 
 
 JOHN VII. 
 
 19 Did not Moses give you the law, and yet none of you keepeth 
 
 22 the law ? . . . Moses therefore gave unto you circumcision ; (not because 
 it is of Moses, but of the fathers ; ) and ye on the Sabbath day cir- 
 
 23 cumcise a man. If a man on the Sabbath day receive circumcision, 
 that the law of Moses should not be broken ; are ye angry at me 
 because I have made a man every whit whole on the Sabbath day. 
 
 40 Many of 'the people, therefore, when they heard this saying, said. 
 
39 
 
 The prophetic and historic character of EKas arc here shown, also 
 the authenticity of J/fl?«<;Ai acknowledged, (iv. 5, 6.) 
 
 This is the law of the offering of the first fruits. Leviticm ii. 12 — 16. 
 
 This law is found in Deuteronomy xix. 15. 
 Leviticm xxv. 39. 
 
 Leviticus xxiii. 33 — 44 ; Exodus xxiii. 16. 
 
 This is a recognition oiElijaNs Miracle, and consequently of 2 Kings 
 i. 9—14. 
 
 Jesus here says, Moses gave the Jews the law : i.e., the five Books or 
 Pentateuch are historical. The origia of circumcision is before Moses, 
 i.e., of the fathers, and to be found only iu Genesis: the Sahhath dag is 
 acknowled2;cd. 
 
40 
 
 JOHN VII. 
 
 41 Of a truth this is the Prophet. Others said, This is the Christ. But 
 
 42 some said, Shall Christ come out of Galilee ? Hath not the Scripture 
 said, That Christ cometh of the seed of David, and out of the toAvn 
 
 50 of Bethlehem, where David was ? . . . But this people who knoweth 
 
 51 not the law are cursed. Nicodcmus said unto them, (he that came 
 
 52 to Jesus by night, being one of them,) Doth our law judge any man, 
 before it hear him, and know what he doeth ? They answered and 
 said \into him. Art thou also of Galilee ? Search, and look : for out 
 of Galilee ariseth no prophet. 
 
 JOHN VIII. 
 
 5 Moses in the law commanded us that such should be stoned. 
 
 37 1 know that ye are Abraham's seed. 
 
 56 Your father Abraham rejoiced to see my day : and he saw it, and 
 
 57 was glad. Then said the Jews unto him, Thou art not yet fifty 
 
 58 years old, and hast thou seen Abraham ? Jesus said unto them, 
 Verily, verily, I say unto you, Before Abraham was, I am. 
 
 26 He said unto him, What is written in the law ? how readest thou ? . 
 
 27 And he answering said. Thou shalt love the Lord thy God with all 
 thy heart, and with all thy soul, and with all thy strength, and 
 
 28 with all thy mind; and thy neighbour as thyself. And he sa,idunto 
 him, Thou hast answered right : this do, and thou shalt live. 
 
 LUKE XIII, 
 
 28 Ye shall see Abraham, and Isaac, and Jacob, and all the prophets, 
 in the kingdom of God. 
 
 LUKE XVI. 
 
 29 Abraham saith unto him, They have Moses and the prophets : let 
 them hear them. 
 
 30 And he said, Nay, father Abraham : but if one went unto them from 
 the dead, they will repent. 
 
 31 And he said unto him, If they hear not Moses and the prophets, 
 neither will they be persuaded, though one rose from the dead. 
 
41 
 
 The Scripture. This promise is found in 2 Samuel vii. 4 — 17. 
 
 Psalm Ixxsix. 3, 4 ; cxxxii. 11. 
 
 Micah V. 2. 
 
 Deuteronomy xix. 16 — 19. 
 
 What was Mcodemus to search ? Where was he to look, unless in 
 Prophetic Scriptui-es ? 
 
 Leviticus XX. 10. Therefore this book is part of the Law, and it was 
 by Moses. 
 
 This authenticates the whole genealogy and everything contingent 
 upon it, and it proves that such a person as Abraham really existed. 
 
 The Laiv is quoted ; and Jesus acknowledges that it is right. Thus 
 again authenticating Exodus and Deuteronomy. 
 
 Abraham, Isaac tmd Jacob, i.e., Genesis xii. to end. 
 
 Abraham is here represented by Jesus as still existing, and our Lord 
 represents him as quoting Jfoses and the prophets. This, be it observed, 
 is history or narrative, not parable. 
 
42 
 
 LUKE XVII. 
 
 26 And as it was iu the days of Noe, so shall it be also in the days of 
 
 27 the Son of man. They did eat, they drank, they married wives, 
 they were given in marriage, until the day that Noe entered into 
 
 28 the ark, and the flood came, and destroyed them all. Likewise also 
 as it was in the days of Lot ; they did eat, they drank, they bought, 
 
 29 they sold, they planted, they builded ; but the same day that Lot 
 went out of Sodom it rained fire and brimstone from heaven, and 
 
 30 destroyed them all. Even thus shall it be in the day when the Son 
 32 of man is revealed . . . Remember Lot's wife. 
 
 MATTHEW XIX. 
 
 And he answered and said 
 unto them. Have ye not read, 
 that he which made them at 
 the beginning made them male 
 and female. 
 
 3 And he answered and said 
 unto them "What did Moses 
 
 4 command you ? And they said, 
 Moses suffered to write a bill 
 of divorcement, and to put her 
 
 5 away. And Jesus answered 
 and said unto them, For the 
 hardness of your heart he wrote 
 
 6 you this precept. But from 
 the beginning of the creation 
 God made them male and fe- 
 male. 
 
 MATTHEW XIX. 
 
 17 But if thou wilt 
 enter into life, 
 keep the com- 
 
 18 mandments. He 
 saith unto him, 
 Which ? Jesus 
 said. Thou shalt 
 do no murder, 
 Thou shalt not 
 
 19 Thou knowest 
 the command- 
 ments, Do not 
 commit adultery. 
 Do not kill, Do 
 not steal. Do not 
 bear false witness. 
 Defraud not, Hon- 
 our thy father and 
 
 LXJKE XVIII. 
 
 20 Thou knowest 
 the command- 
 ments. Do not 
 commit adultery. 
 Do not kill. Do 
 not steal. Do not 
 bear false witness, 
 Honour thy father 
 and thy mother. 
 
43 
 
 What can mcu say in the face of such a passage as this ? Jesus here 
 recognizes the then-received account of Noah ; the wichedness of man ; 
 the ark ; the deluge ; the total destruction of the human race ; and the 
 history in Genesis as authentic. This gives us from vi. — xi. 9. 
 
 "We have also the same unquestionable authority for the history of 
 Lot: the destruction of the cities of the plain by /w/r(rc/(9, namely, a rain of 
 fire and hrimstone from heaven ; and the miraculous punishment of LoVs 
 wife, as well as her offence, namely, that of looking or turning back ; 
 thus again confirming Genesis xviii. 16 to end and xix. 
 
 Moses: the law of divorce referred to, Deuteronomy xxiv. 1 — 4. 
 
 Where had they read this account of Adam and Eve, but in Genesis ? 
 Jesus therefore acknowledges the Mosaic account of creation ; as he does 
 of the fall in John viii. 44, where he says "He (the devil,) was a mur- 
 derer fi'om the beginning ... he is a liar." 
 
 The whole laic. 
 
44 
 
 20 mother. And he 
 answered and said 
 unto him, Master, 
 all these have I 
 observed from my 
 youth. 
 
 MATTHEW XIX, 
 
 commit adultery, 
 Thou shalt not 
 steal. Thou shalt 
 not bear false wit- 
 
 19 ness, Honour thy 
 father and thy 
 mother: and, Thou 
 shalt love thy 
 neighbour as thy- 
 
 20 self. The young 
 man saith unto 
 him, All these 
 things have I kept 
 from my youth 
 up : what lack I 
 yet? 
 
 28 Judging the twelve tribes of Israel. 
 
 LUKE XVIII. 
 
 21 And he said, 
 All these have I 
 kept from my 
 youth up. 
 
 LUKE XVIII. 
 
 31 Behold, we go up to Jerusalem, and all things that are vmtten 
 by the prophets concerning the Son of man shall be accomplished. 
 
 32 For he shall be delivered unto the Gentiles, and shall be mocked, 
 
 33 and spitefully entreated, and spitted on : and they shall scourge 
 him, and put him to death : and the third day he shaU. rise again. 
 
 MATTHEW XX. 28; MAKK X. 45. 
 
 The Son of man came to give his life a ransom for many. 
 
46 
 
 The only account of the origin of the twelve tribes is to be found in 
 the history of Jacob in the book of Genesis : as also of the reason for 
 the name of Israel. 
 
 The prophets therefore prophesied of the sufferings of Jesus. But 
 where? Isaiah says : "I gave my back to the smiters and my cheeks 
 to them that plucked off the hair : I hid not my face from shame and 
 spitting," (1. 6.) "He is despised and rejected of men; a man of 
 sorrows, and acquainted with grief : and we hid as it were our faces 
 from him ; he was despised, and we esteemed him not. Surely he 
 hath borne our griefs, and carried our sorrows : yet we did esteem him 
 stricken, smitten of God, and afiUcted. But he was wounded for our 
 transgressions, he was bruised for otir iniquities : the chastisement of 
 our peace was upon him ; and with his stripes we are healed." (liii. 
 3—5. 
 
 Surely these prophecies quoted as such by our Lord 500 years after 
 their utterance are something more than a mere self-projection into 
 the near future, under the influence of the Messianic idea. 
 
46 
 
 MATTHEW XXI. 
 
 Gro into the vil- 
 lage over against 
 you, and straight- 
 way ye shall find 
 an ass tied, and a 
 colt with her : 
 loose them, and 
 hring them unto 
 me . . . They brought 
 the ass, and the 
 colt, and put on 
 them their clothes, 
 and they set him 
 thereon. 
 
 Go your way 
 into the village 
 over against you : 
 and as soon as ye 
 be entered into it, 
 ye shall find a 
 colt tied, whereon 
 never man sat ; 
 loose him, and 
 bring him . . . And 
 they brought the 
 colt to Jesus, and 
 cast their garments 
 on him; and he 
 sat upon him. 
 
 LUKE XIX. 
 
 30 Go ye into the 
 village over 
 against you ; in 
 the which at your 
 entering ye shall 
 find a colt tied, 
 whereon yet never 
 man sat ; loose 
 him, and bring 
 
 35 him hither . . . And 
 they brought him 
 to Jesus ; and they 
 cast their garments 
 upon the colt, and 
 they set Jesus 
 thereon. 
 
 MATTHEW XXI. 
 
 All this was done, that it 
 might be fulfilled which was 
 spoken by the prophet, saying. 
 Tell ye the daughter of Zion, 
 Behold, thy King cometh unto 
 thee, meek, and sitting upon 
 an ass, and a colt the foal of 
 
 JOHN XII. 
 
 14 And Jesus, when he had 
 found a young ass, sat there- 
 
 15 on ; as it is written, Fear not, 
 daughter of Sion : behold, thy 
 King cometh, sitting on an 
 ass's colt. 
 
 LUKE XIX. 
 
 1 6 And Jesus saith unto them, Yea ; have ye never read. Out of the 
 mouth of babes and sucklings thou hast perfected praise ? 
 
 MATTHEW XXI. 
 
 13 And said unto 
 them. It is written, 
 My house shall be 
 called the house 
 of prayer. 
 
 MAEK XI. 
 
 17 And he taught, 
 saying imto them, 
 Is it not written, 
 My house shall be 
 called of all na- 
 tions the house of 
 prayer ? 
 
 46 
 
 LUKE XIX. 
 
 Saying unto 
 them. It is written. 
 My house is the 
 house of prayer. 
 
17 
 
 The only two places in Scripture which prophesy of this event are 
 to be found in Genesis xlix. 11. ; ami in Zechariah ix. 9. The former 
 uttered nearly 1700 years b.c, the latter nearly 500 years b.c. 
 
 Psalm \i\\. 2. 
 
 Ivi. 7. 
 
 Jeremiah vii. 1 1 . 
 
48 
 
 MATTHEW XXI. 
 
 42 Jesus saith unto 
 them, Did ye never 
 read in the Scrip- 
 tures, The stone 
 which the builders 
 rejected, the same 
 is become the head 
 of the corner: this 
 is the Lord's do- 
 ing, and it is mar- 
 vellous in our 
 eyes? 
 
 MARK XII. 
 
 1 And have ye not 
 read this Scrip- 
 ture, The stone 
 which the builders 
 rejected is become 
 the head of the 
 
 11 comer: this was 
 the Lord's doing, 
 and it is marvel- 
 lous in our eyes ? 
 
 17 And he beheld 
 them, and said, 
 What is this then 
 that is written, 
 The stone which 
 the builders re- 
 jected, the same 
 is become the 
 head of the cor- 
 ner ? 
 
 1 8 Whosoever shall 
 fall upon that 
 stone shall be 
 broken ; but on 
 whomsoever it 
 shaU fall, it will 
 grind him to pow- 
 der. 
 
 MATTHEW XXII. 
 
 24 Master, Moses 
 said. If a man die, 
 having no chil- 
 dren, his brother 
 shall marry his 
 wife, and raise up 
 seed unto his bro- 
 ther. 
 
 29 Ye do err, not 
 knowing theScrip- 
 tures, nor the 
 power of God. 
 
 31 Have ye not 
 read that which 
 was spoken unto 
 you by God, say- 
 
 32 ing, I am the God 
 of Abraham, and 
 
 MARK XII. 
 
 1 9 Master, Moses 
 wrote unto us, If 
 a man's brother 
 die, and leave his 
 wife behind him 
 and leave no chil- 
 dren, that his bro- 
 ther should take 
 his wife, and raise 
 up seed unto his 
 brother. 
 
 24 Do ye not there- 
 fore err, because 
 ye know not the 
 
 26 Scriptures,... have 
 ye not read in 
 the book of Moses, 
 how in the bush 
 
 28 Master, Moses 
 wrote unto us, If 
 any man's brother 
 die, having a wife, 
 and he die with- 
 out children, that 
 his brother shoidd 
 take his wife, and 
 raise up seed unto 
 his brother. 
 
 37 That the dead 
 are raised, even 
 Moses showed at 
 tlie bush, when he 
 calleth the Lord 
 the God of Abra- 
 liam, and the God 
 of Isaac, and the 
 
41) 
 
 cx\dii. 22, 23. 
 
 i)aw»e^ ii. 34, 35, 44. 
 
 Deuteronomy xxv. 5, written by Moses. 
 
 I 
 
 The writings of Jlfose.9 here called the Scriptures. 
 
 The appearance of God to Moses in the burniyig hush referred to as a 
 matter of history, authenticating Exodus iii. and iv. to 23. 
 
50 
 
 MATTHEW XXII. 
 
 the God of Isaac, 
 and the God of 
 Jacob ? God is 
 not the God of the 
 dead, but of the 
 li\'ins:. 
 
 MAKE xir. 
 
 God spake unto 
 him, saying, I 
 am the God of 
 Abraham, and the 
 God of Isaac, and 
 the God of Jacob ? 
 27 He is not the God 
 of the dead, but 
 the God of the 
 living. 
 
 LUKE XX. 
 
 38 God of Jacob. For 
 he is not a God of 
 the dead, but of 
 the living : for all 
 live unto him. 
 
 MATTHEW XXII. 
 
 35 Then one of them asked. . . 28 
 
 36 Master, which is the great 29 
 commandment in the law? 
 
 37 Jesus said unto him. Thou 
 shalt love the Lord thy God 
 with all thy heart, and with 30 
 all thy soul, and with all thy 
 
 38 mind. This is the first and 
 
 39 great commandment. And the 
 second is like unto it, Thou 
 shalt love thy neighbour as 31 
 
 40 thyself. On these two com- 
 mandments hang all the law 
 and the prophets. 
 
 MAEK XII. 
 
 Which is the first command- 
 ment of all ? And Jesus an- 
 swered him, The first of all 
 the commandments is. Hear, 
 Israel ; The Lord our God is 
 one Lord : and thou shalt love 
 the Lord thy God with all thy 
 heart, and with all thy soid, 
 and with all thy mind, and 
 with all thy strength : this is 
 the first commandment. And 
 the second is like, namely this, 
 Thou shalt love thy neighbour 
 as thyself. There is none 
 other commandment greater 
 than these. 
 
 i 
 
 MATTHEW XXII. 
 
 42 Saying, What 35 
 think ye of Christ ? 
 whose son is he ? 
 They say unto 
 him. The son of 36 
 
 43 David. He saith 
 unto them, How 
 
 MAEK XII. 
 
 How say the 41 
 Scribes that Christ 
 is the son of 
 David? 
 
 For David him- 
 self said by the 42 
 Holy Ghost, The 
 
 LITKE XX. 
 
 And he said 
 unto them, How 
 say they that 
 Christ is David's 
 son? 
 
 And David him- 
 self saith in the 
 
f)! 
 
 Jesus quotes Deuteronomy vi. 4, 5 ; Exodus xx. 
 Leviticus xix. 18. 
 
 Psalm ex. 1. David therefore uttered a ^?,t\n.Q,i prediction of Jesus ; 
 the Psalm is a prophetic one ; it was written at least 1015 years b.c. ; 
 and it was " God-breathed;" David said " hy the Moly Ghosts 
 
 e2 
 
52 
 
 MATTHEW XXII. 
 
 then doth David 
 in spirit call him 
 
 44 Lord, saying, The 
 Lord said unto my 
 Lord, Sit thou on 
 my right hand, 
 till I make thine 
 enemies thy foot- 
 
 45 stool? If David 
 then call him Lord, 
 how is he his son? 
 
 37 
 
 MAEK XII. 
 
 Lord said to my 
 Lord, Sit thou on 
 my right hand, till 
 I make thine ene- 
 mies thy footstool. 
 David therefore 
 himself calleth 
 him Lord ; and 
 whence is he then 
 his son ? 
 
 book of Psalms, 
 The Lord said 
 unto my Lord, Sit 
 thou on my right 
 
 43 hand, till I make 
 thine enemies thy 
 
 44 footstool. David 
 therefore calleth 
 him Lord, how is 
 he then his son ? 
 
 MATTHEW XXm. 
 
 5 They (the Pharisees) make broad their phylacteries, and enlarge 
 the borders of their garments. 
 
 JOHN XII. 
 
 38 That the saying of Esaias the prophet might be fulfilled, which 
 he spake, Lord, who hath believed our report ? and to whom hath 
 
 39 the arm of the Lord been revealed ? Therefore they could not be- 
 
 40 lieve, because that Esaias said again. He hath blinded their eyes, 
 and hardened their heart ; that they should not see with their eyes, 
 nor understand with their heart, and be converted, and I should 
 
 41 heal them. These things said Esaias, when he saw his glory, and 
 spake of him. 
 
 MATTHEW XXIV. 
 
 15 When ye therefore shall see 
 the abomination of desolation, 
 spoken of by Daniel the pro- 
 phet, stand in the holy place, 
 (whoso readeth, let him under- 
 stand). 
 
 MAKK XIII. 
 
 14 But when ye shall see the 
 abomination of desolation, 
 spoken of by Daniel the pro- 
 phet, standing where it ought 
 not, (let him that readeth un- 
 derstand). 
 
53 
 
 The mention of phylacteries involves the passages inscribed on them, 
 viz., Beuteronojmj vi. 4 — 9; xi. 13 — 21 ; Exodus xiii. 2 — 16. 
 
 The partic\ilar mention of " the borders of their garments " is intelli- 
 gible only in the light of Numbers xv. 37 — 41. 
 
 Isaiah liii. 1 ; vi. 1 — 10. These two passages are here attributed 
 to the same prophet. Baruch is not mentioned. Dr. Williams, in his 
 ''Review of Bunsen," ("Essays and Eeviews," II., p. 71), makes the 
 former a prophecy of Baruch concerning Jeremiah. 
 
 Daniel the prophet, (viii. 13 ; ix. 27; xi. 31 ; xii. 11.) 
 The essayist decides that those portions of the book supposed to be 
 specially predictive, are a history of past occurrences up to that reign ; 
 or, in other words, that that portion of the Book of Daniel which we 
 usually call prophecy, was merely a history of Antiochus Epiphanes, 
 written during, or after, his reign, ("Essays and Reviews," II., p. 60). 
 But our Lord calls him Daniel the prophet, and quotes one portion of 
 his book, as a prophecy not as yet fulfilled, when He was on earth, and, 
 therefore, then still to be fulfilled. Hence, it is clear, that one state- 
 ment must be wrong ; which is most likely to be so, Dr. Williams, 
 Bunsen, or our blessed Lord ? 
 
54 
 
 MATTHEW XXVI. 
 
 17 Now the first 
 day of the feast of 
 unleavened, bread 
 the disciples came 
 to Jesus, saying 
 Tinto him, Where 
 wilt thou that we 
 prepare for thee to 
 eat the passover? 
 
 19 ... And they made 
 ready the passover. 
 
 li 
 
 31 
 
 MAKK XIV. 
 
 12 And the fii-st 
 day of unleavened 
 bread, when they 
 killed the pass- 
 over, his disciples 
 said unto him, 
 Where wilt thou 
 that we go and 
 prepare that thou 
 mayest eat the 
 
 16 passover?. . .And 
 they made ready 
 the passover. 
 
 LUKE XXII. 
 
 7 Then came the 
 day of unleavened 
 bread, when the 
 passover must be 
 
 8 killed. And he 
 sent Peter and 
 John, saying. Go 
 and prepare us the 
 passover, that we 
 
 1 3 may eat. . . . And 
 they made ready 
 the passover. 
 
 LUKE XXII. 
 
 15 And he said \into them. With desire I have desired to eat this 
 
 16 passover with you before I suffer: for I say unto you, I will not 
 any more eat thereof, until it be fulfilled in the kingdom of God. 
 
 I speak not of you all : I know whom I have chosen : but that the 
 Scripture may be fulfilled. He that eateth bread with me hath 
 lifted up his heel against me. 
 
 MATTHEW XXVI. 
 
 Then said Jesus unto them. 
 All ye shall be offended be- 
 cause of me this night : for it 
 is written, I will smite the 
 shepherd, and the sheep of the 
 flock shall be scattered abroad. 
 
 MAEK XIV. 
 
 27 And Jesus saith unto them, 
 All ye shall be offended be- 
 cause of me this night : for it 
 is written, I will smite the 
 shepherd, and the sheep shall 
 be scattered. 
 
 LUKE xxn. 
 
 37 For I say unto you, that this that is written must yet be accom- 
 plished in me. And he was reckoned among the transgressors : for 
 
 38 the things concerning me have an end. And they said, Lord, be- 
 hold, here are two swords. 
 
 JOHN XV. 
 
 25 But this Cometh to pass, that the word might be fulfilled that is 
 written in their law, They hated me without a cause. 
 
55 
 
 Our Lord by this last solemn act sanctions the feast of the Passover, 
 and therefore sets the stamp of His authority upon the Jewish history 
 of its origin. If there were no connection, no type, why did He so 
 exceedingly desire to eat it with them ? This however, certainly re- 
 cognizes the last plague of Egypt and the Jewish deliverance, Exodus 
 
 xi. tSi o^,•^^ vHn 
 
 Psalm xli. 9, called Scripture, and quoted by our Lord as a prophecy 
 of Himself, and then fulfilled. 
 
 Zecha/riah xiii. 7 : this therefore was prophetic of our Lord. 
 
 Isaiah \\\i. 12. Dr. "Williams agrees with Bunsen that this was a 
 history of Jeremiah wi'itten by Baruch : Jesus quotes it as a prophecy 
 concerning and fulfilled in Himself. Which is to be believed ? 
 
 Thi?>word to \)Q fxdfilled, written in ih.&ixlaw sanctions Ps«?«t Ixix. 4. 
 as authentic and as a prophecy; and was written 1000 years b.c. 
 at the latest. 
 
56 
 
 MATTHEW XXVI. 
 
 67 Then tUd they 
 spit in his face, 
 and buifetted him ; 
 and others smote 
 him with the palms 
 of their hands, 
 
 68 saying, Prophesy 
 unto us, thou 
 Christ, Who is he 
 that smote thee ? 
 
 MAKK XIV. 
 
 65 And some began 
 to spit on him, and 
 to cover his face, 
 and to buffet him, 
 and to say unto 
 him. Prophesy : 
 and the servants 
 did strike him 
 with the palms of 
 their hands. 
 
 LUKE XXII. 
 
 64 And when they 
 had blindfolded 
 him, they struck 
 him on the face. 
 
 MATTHEW XXVII. 
 
 30 And they spit upon him, and 
 took the reed, and smote him 
 on the head. 
 
 MARK XV. 
 
 19 And they smote him on the 
 head with a reed, and did spit 
 upon him, and bowing their 
 knees worshipped him. 
 
 MATTHEW XXVII. 
 
 9 Then was fulfilled that which was spoken by Jeremy the prophet, 
 sajang, And they took the thirty pieces of silver, the price of him 
 that was valued, whom they of the children of Israel did value ; 
 
 10 and gave them for the potter's field, as the Lord appointed me. 
 
 34 They gave him vinegar to drink mingled with gall ; and when he 
 had tasted thereof, he would not (Mnk. 
 
 MATTHEW XXVII. 
 
 35 And they cru- 
 cified him, and 
 parted his gar- 
 ments, casting 
 lots : that it might 
 be fulfilled which 
 was spoken by the 
 prophet. They 
 parted my gar- 
 ments among them, 
 and upon my acs- 
 
 MAEK XV. 
 
 28 And the Scrip- 
 ture was fulfilled, 
 which saith, And 
 he was numbered 
 with the trans- 
 
 24 gressors, — And 
 when they had 
 crucified him, they 
 parted his gar- 
 ments, casting lots 
 upon them. 
 
 JOHN XIX. 
 
 23 Then the sol- 
 diers, when they 
 had crucified Je- 
 sus, took his gar- 
 ments, and made 
 four parts, to every 
 soldier a part ; and 
 also his coat: now 
 the coat was with- 
 out seam, woven 
 from the top 
 
57 
 
 Isaiah 1. 6. 
 
 Micah V. 1 . 
 
 "We see no reason why an error of the Scribe should invalidate this 
 prophecy. It is found in Zechariah xi. 12 — end 
 
 Psalm Ixix. 21. 
 
 Isaiah liii. 12. Here called Scripture. 
 
 Fsalm xxii. 18. Also called Scripture, and said to be a fulfilment of 
 that which was "spoken by the prophet." Why does Dr. "Williams, 
 with the accustomed dishonesty of his school, omit all notice of this 
 fulfilment, while he objects to ver. 16 of the same Psalm, except that he 
 could not find an ancient Hebrew reading to suit, and therefore passed 
 it over in silence ? 
 
58 
 
 MATTHEW XXVII. 
 
 tm-e did they cast 
 lots. 
 
 48 And straight- 
 way one of them 
 ran, and took a 
 spunge, and filled 
 it with vinegar, 
 and put it on a 
 reed, and gave him 
 to drink. 
 
 LUKE XXIII. 
 
 34 And they parted 
 his raiment, and 
 cast lots. 
 
 MAKE XV. 
 
 3 6 And one ran and 
 filled a spunge full 
 of vinegar, and put 
 it on a reed, and 
 gave him to drink. 
 
 jonN XIX. 
 
 24 throughout. They 
 said therefore 
 among themselves. 
 Let us not rend it, 
 but cast lots for it, 
 whose it shall be : 
 that the Scripture 
 might be fulfilled, 
 which saith, They 
 parted my raiment 
 among them, and 
 for my vesture 
 they did cast lots. 
 
 2 8 After this, Jesus 
 knowing that all 
 things were now 
 accomplished, that 
 the Scripture 
 might be fulfilled, 
 
 29 saith, I thirst. Now 
 there was set a 
 vessel full of vin- 
 egar : and they 
 filled a spunge 
 with vinegai', and 
 put it upon hyssop, 
 and put it to his 
 mouth. 
 
 JOHN XIX. 
 
 36 For these things were done, that the Scripture should be fulfilled, 
 
 37 A bone of him shall not be broken. And again another Scripture 
 saith, They shall look on him whom they pierced. 
 
5{) 
 
 Psalm Ixix. 21. Jesus said 'I thirst,' in order that the prophecy 
 in this Psabn might be fulfilled. Would our Lord at such a moment 
 have, in the remotest degree, sanctioned even a misapprehension of 
 Scripture ? 
 
 ' The four Gospels are ' the fountain of all inspiration,' therefore they 
 must be true. John tells us distinctly 'these things were done that the 
 Scripture should be fulfilled.' What Scripture? Exodus xii. 46; 
 Numhers ix. 12; Psalm xxxiv. 20. Dr. Williams, eager to invalidate 
 all prophecy, speaking of Bunsen, says he must feel a difficulty 
 in detaching this ('not a bone of him shall be broken,') from the 
 context so as to make it a prophecy of the crucifixion. If he accepts 
 mere versions of Psalm xxii. 1 7, he may wonder how ' piercing the 
 
CO 
 
 ITTKE XXIV. 
 
 25 Then he said unto them, fools, and slow of heaii; to believe all 
 
 26 that the prophets have spoken : ought not Christ to have suffered 
 
 27 these things, and to enter into his glory? And beginning at Moses 
 and all the prophets, he expounded unto them, in all the Scriptures 
 the things concerning himself. 
 
 44 These are the words which I spake unto you while I was yet with 
 you, that all things must be fulfilled, which were written in the 
 law of Moses, and iu the prophets, and in the Psalms, concerniag 
 
 45 me. Then opened he their understanding, that they might under- 
 
 46 stand the Scriptures, and said unto them. Thus it is written, and 
 thus it behoved Christ to suffer, and to rise from the dead the third 
 day. 
 
61 
 
 hands and the feet' can fit into the whole passage; but if he prefers 
 the most ancient Hebrew reading, he finds, instead of 'piercing,^ the 
 comparison 'like a lion.' But first, what sense can be made of the 
 passage thus emended, (?) 'dogs have compassed me: the assembly of 
 the wicked have enclosed me : lihe a lion my hands and my feet.^ Is 
 this really the reading soberly proposed by Dr. "Williams? But it 
 is contrary to the Septuagint, which reads : 'they have dug or pierced.' 
 There is also another passage in Zechariah, xii. 10, which is unmis- 
 takably to pierce or thrust through. But Dr. Williams ought to know 
 that ancient Hebrew MSS. were frequently corrupted, altered, or 
 emended by the Jews, in these very Messianic passages ; for they had as 
 great an antipathy to them, and also to Him, as our modem Christians. 
 
 This is not only the last quotation, it is also the climax. As though 
 foreseeing, as He doubtless did, the efforts that would be made by wicked 
 men, he here distinctly refers to the law of Moses, the prophets, and the 
 Psalms, as containing prophecies of Himself. And hence also we leai'n 
 that the term the Scriptures included these three classes of writers. 
 
()2 
 
 CHAPTEK IV. 
 
 We have now seen what the four Gospels, " the fountain of all 
 inspiration," and our blessed Lord " the one example of all 
 examples," recognize as Scripture, as historic personages, and 
 as historic facts. It must be admitted, for it cannot be denied, 
 that if our Lord quoted from a book, or referred to a person, or 
 an incident in the life of a person. He accepted and authenticated 
 the life, or the history, or the book referred to, as extant in His 
 time: e.g., He refers to Abraham. The history of Abraham was 
 well known by the Jews ; they had that history written ; when, 
 therefore, our Lord spoke of Abraham to the Jews, He authenti- 
 cated not only the fact that there was such a person, but also 
 the history which the Jews possessed of Abraham. If He 
 recognized the Passover, and kept it. He authorized that Jewish 
 institution, and also the history of it as contained in their writ- 
 ings. This is sound induction, although it will probably be 
 denied by those who deny all truth. 
 Now let us see what we have got. 
 
 Our Lord refers to the creation, " In the beginning He made 
 them male and female." Moses, in writings recognized by 
 Jesus, says, " In six days God created the heaven and the earth." 
 Our Lord refers to the temptation, when He says, ** Satan was a 
 murderer from the beginning." This gives us the first three 
 chapters of Genesis. The reference to " the blood of Abel," 
 authenticates the account of his murder by Cain, and gives us 
 the 4th chap. The genealogy of Luke gives us the 5th chap. 
 Our Lord recognizes the Mosaic account of the deluge, the 
 ark, Noah, the wickedness of men and their total destruction. 
 This adds four chapters more, the 6th to the 9th inclusive. 
 The genealogy again comes in to prove the 11th chap., and 
 
63 
 
 authenticates, at least, the latter part of 10th chap, from ver. 21. 
 The former part is never denied because it contains nothing that 
 the adversaries of Christianity wish to emend or to eliminate. 
 
 The life of Abraham commences at ver. 26 of the 11th chap,, 
 and the lives of Abraham, Isaac, and Jacob, occupy the remain- 
 ing chapters of Genesis. In addition to which the mention of 
 the catastrophe of Sodom and Gomorrah, and of Lot's wife, 
 rescues the 13th, 14th, 18th, and 19th chaps.; and the origin of 
 circumcision can only be accounted for by the 17th chap., while 
 the mention of the parcel of ground which Jacob gave to Joseph, 
 and of Jacob's well, establishes as an historic fact the account 
 of the purchase of the ground in Gen. xxxiii. 18 — 20, the exis- 
 tence of Joseph, and Joshua xxiv. 32. This, therefore, rescues 
 from the charge of its being unhistorical the whole of the book 
 of Genesis. 
 
 The first event referred to in the book of Exodus by our 
 Lord, is the miraculous appearance of God to Moses in the 
 burning bush, and a part of what God then said is quoted by 
 Him, thereby authenticating the whole of the account. This 
 gives us the 3rd and 4th chapters. 
 
 The name of Moses, i.e., " drawn out," proves the truth of his 
 early history, and, inductively, of the persecution which rendered 
 his concealment necessary. God, in His conversation with Moses, 
 fully states the condition of bondage and persecution in which 
 the Israelites then were, the country, Egypt, the tyrant king, 
 Pharaoh. The Passover kept by Jesus commemorates the last 
 fearful plague of Egypt, and consequently the deliverance of 
 the Israelites, which is included in 11th to 15th chaps, of Exodus, 
 and the name of the book itself is a further evidence. Our 
 Lord recognizes the fact of Israel being in the wilderness under 
 the leadership of Moses, the miraculous food, the manna from 
 heaven, the brazen serpent made by Moses and elevated on a 
 pole for the healing of those who were bitten by the serpent, 
 and refers to it as a type. The law given on Mount Sinai, 
 .Tesus calls the "Word of God," the "Law given by Moses," 
 the Commandment of God." Other laws are incidently admitted 
 as of Moses ; as, the law of divorce ; the law of leprosy ; the 
 
64 
 
 ten commandments are quoted ; the book of Deuteronomy is three 
 times quoted by our Lord in the temptation, as Scripture, and 
 is admitted as such by Satan. The existence of Levites accounts 
 for the book of ceremonial instructions to them, called Leviticus : 
 while the various forms of temple-worship in existence in our 
 Lord's time ; the altar of incense ; the law of purification ; the 
 g 1 tar of offerings ; the priests; the high priest ; the punishment 
 of stoning for blasphemy ; the Sabbath ; the priests by their 
 oiferings profaning the Sabbath, blamelessly; the shew-bread; 
 the law concerning it ; the law of tithes ; the phylacteries ; the 
 fringes of their garments; the going up to Jerusalem to keep 
 the appointed feasts ; the feasts themselves, especially, the feast 
 of tabernacles ; all irresistibly prove the authenticity of those 
 books which were in those days received as giving an account of 
 their institution. In addition, the expression, the law of 
 Moses, invariably designates the five books of Moses, called the 
 Pentateuch ; our Lord calls Moses a prophet ; and says, Moses 
 wrote of Him ; this, therefore, was a prediction, and con- 
 sequently Moses was inspired : this includes the prophecy in 
 Genesis ; the prophecy in Deuteronomy ; also the prophecy of 
 chap, xxxii., ver. 43 eliminated by the essayists and reviewers of 
 those days, and found now only in the Septuagint ; and stamps 
 with purpose and meaning the types of the lamb, the bullock, 
 the scape-goat, the manna, and the brazen serpent ; and that 
 Moses was a prophet, that he did prophecy by some mode of 
 "self-projection into a future" that did not yet exist (a curious 
 process,) cannot be denied in the face of Deuteronomy xxviii. 
 and Leviticus xxvi. ; written, at least, 1,50U B.C., and translated 
 into Greek, certainly not later than 250 B.C. The histories are 
 incidently recognized by the genealogies; also by our Lord's 
 mention of David and his eating the shew-bread ; of Solomon 
 and his glory ; of the queen of Sheba coming to see him ; of 
 Elijah and his miracles ; of Elisha and Naaman. 
 
 That the Psalms referred to and quoted by our Lord are the 
 same body of writings we call the Psalms, will not, we suppose, 
 be denied : nor that those Psalms contain passages which our 
 Lord and the Evangelists, and even Satan himself most certainly 
 
65 
 
 quoted as prophecies fulfilled in His own work and sufferings. And 
 although one of the oracles of modern criticism flippantly says 
 that his imaginary auditor (Bunsen, or anybody else,) " can never 
 listen to any one who pretends that the maiden's child of Isaiah vii. 
 IG, was not to be born in the reign of Ahaz,"^ we certainly do 
 read of the conception of our blessed Lord, that ''all this was 
 done that it might be fulfilled which was spoken of the Lord 
 by the prophets, ' Behold a virgin shall be with child, and shall 
 bring forth a son, and they shall call his name Emmanuel." ^ 
 Isaiah, here and in many places, is referred to as a prophet; many 
 of his prophecies, we are told, were fulfilled in and by our Lord. 
 No mention is made of two Isaiahs, nor of Baruch ; while the direct 
 quotation of our Lord from the latter part of Isaiah's prophecy, 
 when, in the synagogue. He read a portion of the 61st, chap. ; 
 adding, "This day is this Scripture fulfilled in your ears," 
 considerably dims the lustre of what the essayist calls "the most 
 brilliant portion" of Bunsen's prophetical essays, ^ if indeed it 
 does not entirely extinguish it. Nor can much weight be allowed 
 to rabbinical opinion of the 9th century, which endeavours to 
 divert the prophecy to "Jeremiah, the man ofgrief,"^ in the face 
 of the plain application of it to Jesus, by Himself and the Evan- 
 gelists : and it is, to say the least, not very creditable to find a 
 so-called Christian minister in the nineteenth century adopting a 
 rabbinism of the ninth to overthrow the claim of the Lord Jesus 
 Christ to the Messiahship ! Other prophets mentioned by name 
 and quoted from are, Jeremiah, Daniel, called by Jesus, * the 
 prophet,' Hosea, Jonah, the 'later legend' being cited by our 
 Lord as a prophecy of his entombment and work among 'the 
 spirits in prison,'-^ Micah, Zechariah, and Malachi. While 
 evidently intending to meet such objections as are now raised. 
 His last testimony authenticates aZZ the Jewish Scriptures; for He 
 says "all things must be fulfilled which were written in the law 
 of Moses, and the Prophets, and the Psalms concerning me." 
 Thus our Lord refers to the Scriptures, according to the Jewish 
 division, the Torah, or law ; the Neviim, or the prophets ; and 
 
 ' ' Essays and Rcvievs,' II., p. 69. - Matthew i. 22, 23. 
 
 -Jbirl. p. 71. *p. 72. 5 1 Peter iii. 19. 
 
 F 
 
66 
 
 the Kethuvim, or holy writhigs. Now what did these divisions 
 contain ? The Torah contained the five Books of Moses, — 
 Genesis, Exodus, Leviticus, Numbers, and Deuteronomy: the 
 Neviim, the prophets, are divided into the former and the latter. 
 The former prophets, Neviim Rishonim, contain Joshua, Judges, 
 Samuel, and Kings: the latter prophets, Neviim Acharonim, 
 contain Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets. 
 The Kethuvim or writings, the Greek Hagiographa or holy writ- 
 ings, contain Psalms, Proverbs, Job, The Song of Solomon, Ruth, 
 Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Nehemiah. 
 The enumeration of Daniel here, and his exclusion from the list of 
 the prophets, was a Jewish device of a later period, and was intend- 
 ed to weaken the prophetic testimony of Daniel concerning our 
 Lord. But that is of no moment ; for our Lord specially calls 
 him 'Daniel the prophet,' and quotes a prophecy of his which 
 had not then, as yet, been fulfilled. We are thus enabled to 
 decide what was included and recognized under the terms ' Scrip- 
 tures,' Law, Psalms, and Prophets, in our Lord's time, from inter- 
 nal evidence. 
 
 But another mode of proof is still open to us, totally inde- 
 pendent. The Greek version or Septuagint was certainly 
 made long before the coming of our Lord. The Pentateuch 
 is known to have been translated 270 or 280 years B.C. : and 
 the rest of the Old Testament by about 150 B.C. The Sep- 
 tuagint, as every one knows, contains all the Jewish Scriptures, 
 and therefore by independent testimony and existence assigns 
 a date to them certainly not later then 150 b.c. Josephus, 
 after the destruction of Jerusalem, wrote his Jewish antiquities. 
 His book is a regular paraphrase of the historical parts of the 
 Bible. In writing against Apion, his writings give a history of 
 5000 years; " which," says he, "I have translated out of the 
 sacred writings." He also says the prophets received their 
 knowledge of antiquity, and of actions performed in ages long 
 since elapsed, Bt/ divine inspiration, and themselves trans- 
 mitted to writing the events that occurred in their days. He 
 gives a catalogue, which he reckons thus : five books of Moses ; 
 thirteen historic books ; and four containing hymns and useful 
 
hi 
 
 precepts, in all twenty-two books, according to the number of 
 the letters in the Hebrew alphabet. This at first sight appears to 
 present a discrepancy ; but it is but apparent ; for in order to 
 reduce them to that number they united Ruth with Judges ; 
 Lamentations with Jeremiah ; reckoned Samuel, Kings, Chroni- 
 cles, Ezra, and Nehemiah as one : and the twelve minor 
 prophets as one. The following testimony of Josephus is 
 important. He says, " How much the veneration we have for 
 these books is plain from the thing itself ; for notwithstanding 
 the lapse of so many ages, yet none has presumed to add to, 
 diminish, or change anything in all that timeJ' Of the sacred, 
 books when, at the destruction of Jerusalem, Titus offered him 
 anything he wished for, " I asked," he says " for the sacred 
 books, which Titus presented me with," and they were carried 
 in the triumphal procession after the candlestick. 
 
 What then is the sum of our evidence ? We know from the 
 Septuagint what the Scriptures recognized by the Jews were 150 
 B.C. We know from Josephus what they were about 70 or 80 
 A.D. We know therefore what they were in our Lord's time, 
 unless it be asserted, (and really nothing is too absurd to be 
 asserted), that just before our Lord's time the original Scrip- 
 tures were collected and concealed, new ones forged and circu- 
 lated for His use and that of the Jews of His day, and that 
 between His crucifixion and the time when Josephus wrote his 
 antiquities, the spurious ones were called in and destroyed so 
 efiectually that not a trace of them has ever been seen or heard 
 of .since, and the genuine copies were once more brought to 
 light. If this be not too absurd to be asserted (although cer- 
 tainly not more absurd than for a writer to alter an historic 
 date because "he wanted time for the growth of Jacob's 
 family," *) we are driven to one of two conclusions. Our Lord 
 sanctioned as genuine and authentic, by quotation and reference, 
 the Jewish Scriptures then in use. He either did it ignorantly 
 or wilfully. If He did it ignorantly, He was an impostor and 
 blasphemer. For He assumed to know God Himself, a fortiori, 
 therefore He must have known whether the Scriptures were 
 true or false ! If He did it wilfully. He was a liar ! 
 ' " Essays and Reviews," p. 57. 
 
68 
 
 CHAPTEE V. 
 
 We have thus shewn the inevitable alternative the Christian In- 
 fidejs of the day force upon us. If they are right, our Lord 
 was an impostor, a blasphemer, and a liar. But if our blessed 
 Lord were what He represents Himself to be, or even what 
 they reluctantly admit Him to have been, "the one Example of 
 all examples," then they themselves must be all that their spe- 
 culations, if true, would prove Him to be. 
 
 Now two or three points remain to be discussed of consider- 
 able importance. 
 
 First : some persons complain of the decided teaching of the 
 Bible as too dogmatic. What do they mean ? what do they 
 imply ? They mean that we have no right to assert what Jesus 
 asserted, " that He was the Way, the Truth, and the Life," and 
 that " no man cometh unto the Father but by Him ;" they 
 imply that the speculations and dreams of a foggy philosophy 
 are infinitely to be preferred. You must not say " there is a 
 way of salvation open to all, but you must come in that way, 
 and can come in no other:" but "sound criticism, true phi- 
 losophy, and rigid induction, require the admission of the 
 impossibility of exactly defining or laying down any laws upon 
 so inscrutable or mysterious a subject ;" or, in the blasphemous 
 words of Bunsen, you ought to ask, " How long shall we bear 
 this fiction of an external revelation.. . . . All this is delusion for 
 those who believe it ; but what is it in the mouths of those who 
 teach it ?. ... Is it not time, in truth, to draw the veil from our 
 misery ? to tear off the mask from hypocrisy, and destroy that 
 sham which is undermining all real ground under our feet? ^ 
 
 ^ " Essays and Reviews,'' II.. p. 92. 
 
69 
 
 But, we ask, is not this dogmatic? essentially dogmatic? Aye, 
 and the very worst form of dogma, too ? A conclusion arrived 
 at by a succession of suggestive theories, and ventured alterations, 
 and probable meanings, derived, at the very best, either from a 
 very imperfect knowledge of an almost dead language, or from 
 doubtful readings of the enigmatical writings of three or four 
 thousand years ago. It is worse than building a house upon 
 the sand, it is building it upon a fog bank, a cloud. And 
 these are the men who arrogate to be our teachers, who long to 
 break off the fetters of a worn out religious superstition ! 
 Truly " the wisdom of man is foolishness ! " 
 
 But this is the mode of thought men call true philosophy : 
 they must, therefore, be true philosophers. Philosophers ! 
 Why the name is utterly degraded and polluted by being 
 applied to such a course of procedure ! Yes, and philosophy 
 shall rebuke them. The would-be philosopher of the nine- 
 teenth century cries out, " How long shall we bear the fiction 
 of an external revelation?" The true philosopher, writing 
 350 B.C., says, " One of these two things must be done. We 
 must either learn the truth from others, or find it out ourselves. 
 If both ways fail us amidst all human reasons, we must fix 
 upon the strongest and most forcible, and trust to that as to a 
 ship, while we pass through this stormy sea, and endeavour to 
 avoid its tempests, until we find out one more firm and sure, such 
 AS A PROMISE, OR A REVELATION, upon which we may happily 
 accomplish the voyage of this life, as in a vessel that fears no 
 danger.'' ^ 
 
 Ancient philosophy sought revelation as a truth ; modern, so- 
 called, philosophy discards revelation as " a fiction." Hence, 
 one thing is clear, if nothing else is, that two modes of thought, 
 diametrically opposed to each other, are termed philosophy ; 
 and that, therefore, one must be wrong, for both cannot be true 
 wisdom ; the idolized Plato, or the scarcely less idolized 
 Bunsen. Which ? 
 
 But Dr. Temple says, "This life (the life of Jesus), we em- 
 
 ^ See the " Phfcdon of Plato." 
 
70 
 
 phatically call the Gospel."^ Is this really the religious teach- 
 ing at Rugby? Is the life merely, as narrated by the four 
 evangelists, " the Gospel," if, as he says, " there is little herein 
 to be technically called doctrine?" We think, all unabashed 
 at differing from so learned a man, that if " doctrine " mean 
 " teaching," the greater part of the narrative of our Lord's life 
 is made up of this very teaching. That that teaching was essen- 
 tially dogmatic, " I say unto yovi ;" and the people thought so, 
 for they said, " He taught as one having authority, and not as 
 the Scribes and Pharisees." 
 
 Now, it is this dogmatic teaching or doctrine we call the 
 Gospel, or " the tidings of great joy," not the mere history of 
 His life. What gospel, or good tidings, would it have been to 
 us to be told that Jesus was born in Bethlehem, that He was a 
 good man, a benefactor, an example, but that He was per- 
 secuted by His own countrymen, and ultimately pvit to death as 
 a malefactor upon the cross? Is that anything more to us than 
 any other narrative ? It is absurd to call it a gospel, merely as 
 a life ; it is the teaching of that life that makes it the Gospel. 
 To be told of " the Lamb of God that taketh away the sin of 
 the world ;" that " as Moses lifted up the serpent in the wilder- 
 ness, even so must the Son of man be lifted up, that whosoever 
 believeth in Him might not perish, but have eternal life ;'' 
 that *' God so loved the world that He gave His only-begotten 
 Son, that whosoever believeth in Him should not perish, but 
 have everlasting life;" that "God sent not His Son into the 
 world to condemn the world, but that the world through Him 
 might be saved ;" that " He that believeth on Me hath ever- 
 lasting life ;" " Him that cometh unto Me I will in no wise 
 cast out." This is indeed " good tidings," — a Gospel of great 
 joy. This solves the old problem of true philosophy, this 
 answers the simple question of untaught, newly awakened fear, 
 " What must I do to be saved?" this tells man of a hell to 
 avoid, of a heaven to win, and tells him how he may do it ; this 
 is indeed the Gospel, and so essentially dogmatic is it, that 
 
 ^ " Essays and Reviews," I., pp. 25, 26. 
 
71 
 
 St. Paul says, " Though I, or an angel from heaven, preach any 
 other Gospel unto you than that which we have preached unto 
 you, LET HIM BE ACCURSED."^ But the Same apostle says just 
 before (ver. 7), " Which is not another." That is the pith of 
 the whole matter. Call it Bunsenism, intellectualism, criticism, 
 or heathenism, which you vi^ill, but it is certainly no gospel. 
 Gospel is good tidings. How can that be good tidings to a 
 dying man which plunges him into a state of uncertainty about 
 everything connected with the present or the future, his soul or 
 his God ? which robs him of all revealed truth, and leaves him 
 only the dry husks of a speculative infidelity (it is no philo- 
 sophy) to feed upon ? What gospel is it to be told that those 
 beautiful histories of the creation, of the deluge, of Abraham, 
 Isaac, and Jacob, with their precepts, their types, their pro- 
 mises, of Joseph, of the exodus, of the wilderness journey, with 
 the cloud, the manna, the rock, the running water, with all 
 their types and associations, are " unhistorical," that is, that 
 they are mere fables — myths ? What gospel to be told that the 
 prophecies concerning our Lord, and quoted by Himself to prove 
 His own Messiahship, were no prophecies; that they were written 
 at later periods, and by other men than those whose names they 
 bear ; that all Scripture is not God-breathed ; ^ that our Lord 
 was not an atonement, that He did not take away the sin of the 
 world ; that the curse of a broken law is therefore in full force, 
 and that the brazen serpent on the pole did more for the dying 
 Israelite than the crucified and risen Saviour has ever done for 
 us ? - What gospel to be told that there is no Holy Ghost to 
 regenerate, to sanctify, to witness in our hearts, as the Spirit of 
 adoption, that we are the children of God, and "if children, 
 then heirs — heirs of God, and joint-heirs with Christ ;" to be 
 told that He does not convince of sin, does not strive in the 
 heart of the sinner, does not take of the things of Jesus and 
 shew them unto us, does not teach us to pray, does not make 
 intercession for us with unutterable gi'oanings ? What gospel to 
 sweep away the hope of a blessed resurrection, of the "coming 
 
 1 Galatians i. 8. ^2 Timothy iii. 16. 
 
again " of Jesus, of the redemption glory ? How can that be a 
 gospel which ignores all those peculiar and distinctive features 
 which make it so precious to us as a gospel ? No, it is not 
 another gospel ; it is a mockery to call it a gospel at all, or if 
 it be, it is a gospel without good tidings, a Christianity without 
 Christ. 
 
 But let us consider the matter from another point of view. 
 " We are now men, governed by principles, if governed at all, 
 and cannot rely any longer on the impulse of youth or the dis- 
 cipline of childhood."^ Or again, "Mankind are no longer at 
 the same point as when the whole of Christianity was contained 
 in the words ' Believe on the Lord Jesus Christ and thou mayest 
 be saved ;' when the Gospel centred in the attachment to a 
 living or recently departed friend and Lord." ^ Oh how Satan 
 must have rejoiced when these sentences were penned. But 
 mark their fallacy. Development is onward and continuous 
 progress in a given direction. The completed development is 
 more real, more complete, more self-evident than the embryo : 
 but it is the result and partakes of the precise character of that 
 embryo : the development of the embryo of a serpent is not an 
 eagle : the development of a fish is not a man. How then can 
 the development of Christianity, even for the moment admitting 
 that in our Lord's time it was in an embryo state, be the denial 
 of all the truths of that Christianity ? How can the total denial 
 of the doctrine of justification by faith, be the development of 
 the germ of that doctrine (if germ it were) ''Believe on the 
 Lord Jesus Christ, and thou shalt be saved " ? Or how can the 
 legitimate development of a revealed religion manifest itself 
 by ignoring both the religion and the revelation which taught 
 it ? If, on the other hand, it be objected that the truths are the 
 same, but men have become more developed : then we ask how 
 and when has the essential character of man's wants undergone 
 so material an alteration ? If salvation were the object of the 
 Gospel in our Lord's days, and if it were then sufficient for its 
 object, what is the radical change in man's necessities now ? 
 
 ' " Essays and Reviews," p. 49. ^ j]^ yil. p. 35.3. 
 
73 
 
 Is he no longer a sinner ? Do men no longer die ? Is there 
 not now a God ? Has the soul ceased to be immortal ? Is 
 man so developed that he owns no responsibility to his Creator ? 
 If not, and who will dare to maintain a position so absurd, if 
 he is a sinner, if he is a dying creature, if there is a God, if the 
 soul is immortal, if man is a responsible being still, then, what 
 has his development done for him that it should render the 
 Gospel which was a Gospel 1800 years ago, no longer so ? Unless 
 man is changed in his moral nature, Christianity is as suitable 
 to man in his fancied state of maturity, as in the assumed period 
 of infancy or adolescence. But the fact is the whole idea of 
 the colossal man is a colossal absurdity. Man was not so puerile, 
 so infantine 2000 years ago, or even in creation, as is now 
 assumed. Referring, with Jesus the Archbishop, to Genesis, as 
 an historical book, we say, look at man in his origin. The 
 intellect displayed in naming the animals, (for there was no 
 dead language from which to coin clumsy names,) men were 
 workers in metals, they made musical instruments, they were 
 ship builders; they were astronomers, as in Chaldea; engineers, 
 as in Egypt : mechanics, or how could they have moved the 
 huge masses ? artists and architects, as in Nineveh and Egypt ; 
 politicians, linguists, (whence came the alphabet,) warriors, 
 sculptors, (who is the development of Phidias?) historians, 
 poets, mathematicians, philosophers, in short what were they 
 not ? What had they not ? They had not the developed steam 
 engine, or the developed telegraph ; neither had they the deve- 
 loped revelation until our Lord came : but morally, physically, 
 and intellectually, it is a piece of ignorant egotism and imper- 
 tinent self-conceit, to assume that we are so superior. But if 
 we are, why do we not discard other ancient things as well as the 
 ancient religion ? Whj' does developed man see the perfection of 
 classic attainment in the language of the world's childhood ? Why 
 have not Greek and Latin developed themselves into something 
 far superior ? Why does he not discover something to supersede 
 the mathematics of such a very juvenile period ? Why is Grecian 
 statuary still the model ? or coming later down, why do we 
 go back five hundred to eight hundred years for our church 
 
 G 
 
74 
 
 architecture? How is it that the colors of "the old masters" 
 both on canvas and in glass are admitted to be superior ? Why, 
 all these facts are so many flat contradictions of the theory ; or 
 as we said, the idea of the colossal man is a colossal absurdity. 
 In fact, the question forces itself upon us when we read so 
 much about fettered thought and expanding intellect, and the 
 logical and critical, and inductive powers of men's minds, In 
 what are the minds of the day superior ? In what peculiar 
 direction do their developed faculties lie ? we ask,- — we pause 
 for an answer. "Look at the steam engine ! " Well, but that 
 was not thought out by these restless thinkers; they were not 
 invented by theorists, neither are their blasphemies against 
 revealed religion produced by steam, although that may be 
 instrumental in publishing them : there is no connection 
 between the steam engine and theology. Or again, "Look at 
 the railroads, at the electric telegraph!" Modern wonders 
 certainly, and such as, had they been found in the Pentateuch, 
 would as certainly have been denied ; but the railroad does not 
 help a man to solve an intellectual problem, nor does the 
 electric telegraph flash revelation or philosophy along its wires. 
 In fact, we are utterly at a loss to understand how the idea of 
 modern intellectual superiority has arisen. With one glorious 
 exception, and that hardly a modern one, Newton, we cannot 
 recognize minds of anything like so massive a calibre as the 
 past has produced, not even among the essayists or in the 
 Bishop of Natal ; although the latter is certainly a great 
 arithmetician, but so is Dr. Babbage's calculating machine ! 
 This age is one of mechanical not of intellectual superiority; and 
 how the colossal man should have an intellectual head as the 
 necessary consequence of a mechanical hand, is a problem upon 
 the solution of which we are not inclined to enter. 
 
 But we must ask, even if these things are so, why do we want 
 to set aside revealed religion ? If it were suflicient in its origin ; 
 if that be unchanged, and if men,_in all but two or three points, 
 be morally, physically, and intellectually unchanged, (we do not 
 raise the question whether or not he is deteriorated,) why will 
 not the old religion, the religion of Jesus Christ, the Gospel of 
 
75 
 
 the kingdom, do for us what it has done for others ? It was 
 amply sufficient for men in old times, unless it be assumed that 
 all who have been converted, justified, sanctified, comforted, 
 who have lived and died in its faith, have been miserably 
 deceived ! unless they imagined peace they never felt, fed on 
 promises they never realized, were sustained by a strength that 
 was never granted, saw by faith a glorious future which has no 
 existence, and rejoiced in the prospect of a resurrection that is 
 passed already ! But what a large amount of assumption is re- 
 quired for all this ! Surely, it is far more logical, more according 
 to the rule of strict induction to assume that, all that they felt 
 and believed was indeed a blessed reality, and that the delusion 
 is upon those who deny the truth of the revelation they have 
 received, and believe the lie. 
 
 Another word. If men of all ages have found in Christianity 
 what they have never found elsewhere ; if millions have died 
 happily in its faith ; if millions are now living in possession of 
 the "joy and peace in believing;" where is the love, the bene- 
 volence, the philanthropy, the wisdom of those who would rob 
 them of all these hopes, but have nothing better than the crude 
 speculations of the old heathen philosophy to offer them instead? 
 The faith they assail, millions have lived and died in ; the nega- 
 tion they would substitute does nothing, offers nothing, proves 
 nothing, and has ruined its millions. 
 
 These men may be intellectual giants, moral giants, critical 
 giants; their strength may be something superhuman (as we 
 fear it is); but it is like the half regenerated strength of the 
 blind Samson ; they recklessly seek to pull down the house 
 upon their adversaries, forgetful that they themselves are sure 
 to be buried in its ruins. 
 
 One word more and we have done. It has been said, and it 
 is certainly invariably implied by the writers of the Colenso and 
 essayist order, that by reason of the vast development of 
 intellect, the truths of Christianity are too simple for the require- 
 ments of the age; too elementary for man in the plenitude of 
 intellectual strength. To this we reply, that intellect alone, 
 however exalted, can never make its possessor either good or 
 
76 
 
 happy. Satan far transcends these miserable tools of his in the 
 grasp and profundity of his intellect ; but does it make him 
 happy ? The whole force of the temptation of Eve lay in this 
 very aspiration after intellectual acquirement, "Ye shall be as 
 gods, knowing good and evil"; the result of its- acquisition 
 was, the Fall. Did that make man happy? No indeed, neither 
 do these morbid imaginings of diseased minds make their 
 possessors happy. But if it be as they tell us, that the teachings 
 of the Gospel of our blessed Lord are indeed only fit for children, 
 let us rejoice to receive them as such. For He who spake as 
 never man spake, the God-man Christ Jesus, says, " I thank Thee, 
 O Father, that Thou hast hid these things from the wise and 
 prudent, and hast revealed them unto babes." Yes, and even 
 more than this, for He says, and they are the words of One who 
 cannot lie "Except ye be converted and become as little 
 children, ye cannot enter into the kingdom of heaven." 
 
 LONDON ; -WEHTHEIM, MACIMTOSH, AND HUNT. 
 
SS2387.A45 
 ^'^'^"PColensoandthePen,.,