CHAPTER X.

The moment you open the New Testament to make this inquiry, you are met by a reference to the Old. "The book of the generation of Jesus Christ, the Son of David, the Son of Abraham," is its formal title; and the most cursory perusal tells you that you have taken up, not a separate and independent work, which you can profitably peruse and understand without much reference to some foregoing volumes—as one might read Abbott's Life of Napoleon without needing at the same time to study the History of the Crusades—but that you have taken up a continuation of some former work—the last volume in fact of the Old Testament—and that you can not understand even the first chapter without a careful reading of the foregoing volumes. Before you have finished the first chapter you meet with the most unequivocal assertion of the harmony of the gospels and the prophecies, and of the divine authority of both—"Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet," etc. The whole tenor of the New Testament corresponds to this beginning, teaching that the birth, doctrine, miracles, life, death, resurrection, ascension, and second coming of the Lord, are the fulfillments of the Old Testament promises and prophecies; of which no less than a hundred and thirty-nine are expressly quoted, beginning with Moses and ending with Malachi.

We can not explain this by saying, with the mythical school of interpreters, that this was merely the opinion of the writers of the gospels and of the Jews of their age; whose longings for the Messiah led them to imagine some curious coincidences between the events of Christ's life and the utterances of these ancient oracles to be ready fulfillments;and that Christ did not deem it needful in all cases to undeceive them. For to suppose that Christ—the Truth—would sanction or connive at any such sacrilegious deception, is at once to deprive him, not only of his divine character, but of all claim to common honesty. So far from the Jews longing for any such events as those which fulfilled the prophecies, they despised the Messiah in whom they were fulfilled, and refused to believe in him; and his disciples were as far from the gospel ideal of the Messiah, when Jesus needed to reproach them with, "O fools, and slow of heart, to believe all that the prophets have spoken."[155]It was not the Jews, nor yet the disciples, but the Lord himself who perpetually insisted on the divine authority of the Old Testament as theWordof his Father, and the sufficient attestation of his own divine character, after this manner: "Ye have not his word abiding in you; for whom he hath sent, him ye believe not. Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me. * * * Had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?"[156]

His first recorded sermon contains a remarkable and solemn attestation to the divine authority of the Old Testament, and of his own relation to it as its substance and supporter, "Think not that I am come to destroy the law, and the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."[157]The whole of this discourse is an exposition of the true principles of the Old Testament, stripping off the rubbish by which tradition had made void the law of God, and enforcing its precepts by the sanction of his divineauthority. And in one of his last discourses after his resurrection: "Beginning at Moses, and the prophets, he expounded unto them in all the Scriptures the things concerning himself. * * * And he said unto them, 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 in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the Scriptures."[158]

In this distinct enumeration of the whole of the Scriptures of the Old Testament; in the assertion that they all treated of him, and that their principal predictions were fulfilled in him; and in his bestowal of divine illumination to enable them to understand these divine oracles—we have such an indorsement of their character by the Truth himself, as must command the faith and obedience of every believer in him. Had no objections been raised against particular doctrines or features of the Old Testament, we should stop here; perfectly satisfied with the attestations to the truth of its history, given by the continual references, and to the authority of its precepts, by the solemn formal declarations of the Son of God. But some popular objections to its completeness and perfection demand a brief notice.

1. The general character of the Old Testament being then ascertained beyond doubt, our first inquiry must be as to the integrity and completeness of the collection. For it is manifest that their divine authority being admitted, any attempt to add to them any human writings, or to take away those which were from God, would be a crime so serious in its consequences, that it could not escape the notice of him who severely rebuked even the verbal traditions by which the Jews made void the law of God. Now we aretold by some that a great many inspired books have been lost; and they enumerate the prophecy of Enoch; the book of the Wars of the Lord; the book of Joshua; the book of Iddo the seer; the book of Nathan the prophet; the acts of Rehoboam; the book of Jehu, the son of Hanani; and the five books of Solomon, on trees, beasts, fowls, serpents, and fishes; which are alluded to in the Bible.

If the case were so, it is difficult to see what objection could be raised against the divine authority of the books we have, because of the divine authority of those we have not; for it is not supposed that one divinely inspired book would contradict another. Nor yet can we see how the loss of these books should disprove their inspiration, much less the inspiration of those which remain, any more than the want of a record of the multitude of words and works of Jesus himself which were never committed to writing,[159]should be an argument against the divine authority of the Sermon on the Mount. It will hardly be asserted that God is bound to reveal to us everything that the human race ever did, and to preserve such records through all time, or lose his right to demand our obedience to a plain revelation of his will; or that we do well to neglect the salvation of our own souls until we obtain an infallible knowledge of the acts of Rehoboam.

But there is not the shadow of a proof that any of these were inspired books, or that some of them were books at all. The Bible nowhere says that Enoch wrote his prophecy, or that Solomon read his discourses on natural history; nor of what religious interest they would have been to us any more than the hard questions of the Queen of Sheba, and his answers to them. Though the loss of these ancient chronicles may be regretted by the antiquarian, the Christian feels not at all concerned about it; knowing as he does,on the testimony of Christ, that the Holy Scriptures, as he and his apostles delivered them to us, contain all that we need to know in order to repent of our sins, lead holy lives, and go to heaven; and that we have the very same Bible of which Jesus said: "They have Moses and the prophets; let them hear them. * * * If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead."[160]

2. Another objection is, that the religion of the Old Testament was essentially different from that of the New. It is at once acknowledged, that the light which Christ shed on our relations to God, and to our brethren of mankind, is so much clearer than that of the Old Testament that we see our duties more plainly, and are more inexcusable for neglecting them, than those who had not the benefit of Christ's teaching. And no objection can be raised against God for not sending his Son sooner, or for not giving more light to the world before his coming, unless it can be shown that he is debtor to mankind, and that they were making a good use of the light he gave them. So that the question is not, Did God give as full and expanded instructions to the Church in her infancy as he has given in her maturity? but, Did he give instructions of a different character? It is not, Did Christ reveal more than Moses? but, Did Christ contradict Moses? And here, at the very outset, we are met by Christ's own solemn formal disclaimer of any such intention: "Think not that I am come to destroy the law and the prophets. I am not come to destroy, but to fulfill." And as to the actual working of the Christian religion, when Paul is asked, "Is the law then against the promises of God?"[161]he indignantly replies, "God forbid!"

But it is urged, "Judaism is not Christianity. You havechanged the Sabbath, abolished the sacrifices, trampled upon the rules of living, eating, and visiting only with the peculiar people, you neglect the passover, and drop circumcision, the seal of the covenant, all on the authority of Christ. Do you mean to say that these are not essential elements of the Old Testament religion?"

Undoubtedly. Outward ceremonies of any kind never were essential parts of religion. "I will have mercy and not sacrifice," is an Old Testament proverb, which clearly tells us that outward ceremonies are merely means toward the great end of all religion. "The law," says the Holy Ghost, by the pen of Paul, "was our schoolmaster to bring us to Christ." The bread of heavenly truth is served out to God's children now on ten thousand wooden tables, instead of one brazen altar; but it is made of the same corn of heaven, it is dispensed by the same hand of love, to a larger family, it is true, but received and eaten in the exercise of the very same religious feelings, by any hearer of the gospel in New York, as by Abraham on Moriah. By faith in Christ the sinner now is justified, "Even as Abraham believed God, and it was imputed to him for righteousness." So says one who knew both law and gospel well. "Do we then make void the law through faith? God forbid! Yea, we establish the law!" The Epistles to the Romans and to the Hebrews are just demonstrations of this truth, that the law was the blossom, the gospel the fruit.

But it is alleged that the religion of the Old Testament could not but be defective, as it wanted the doctrines of immortality and the resurrection; of which, it is alleged, the Old Testament saints were ignorant.

It were easy to prove, from their own words and conduct, that Job, Abraham, David, and Daniel, were not ignorant of these great doctrines.[162]But the manner in which ourLord proves the truth of the resurrection, by a reference to it as undeniably taught in the Old Testament, must ever silence this objection. "But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living."[163]

3. But it is objected the Hebrew Jehovah tolerated and approved polygamy, slavery, and divorce; and, in general, a low code of morals among the Hebrews.

But we demand to know what standard of morals our objectors adopt? That of the ancient oriental world in which Israel lived? Then the laws of Jehovah were very far in advance of that age. The slave had his blessed Sabbath rest secured to him; which is more than modern civilization can secure for her railway slaves; his master was forbidden to treat him cruelly; and the maid-servant's honor was protected by the best means then known; while the Sacred Writings held up for example the primitive example of marriage, interposed the formality of a legal document before divorce, and elevated the family far above the degraded state of the heathen around them.

But the objector falls back on the morals of Christendom, the civilization of the nineteenth century, and judges the laws of Moses by that standard. Very well. This is simply to say that our ideas have been raised to the standard of Christianity; and then the objection is that the laws of Moses are not so spiritual and elevated as the precepts of Christ. Our Lord himself asserts the same thing. He says Moses tolerated divorce because of the hardness of the people's hearts; but from the beginning it was not so. And Paul (Hebrews viii. 6, 7) alleges the imperfection of Moses' law as a good reason for the introduction of a bettercovenant. The Bible itself then recognizes an advance from good to better, the path of the just shining more and more unto the perfect day.

But then it is asked, Is God the Author of an imperfect law? Could God give a defective code of morals? The question entirely misses the design of God's revelation as a process of educating his children. Suppose we ask, Could God speak Hebrew—a language so defective in philosophical terms? God must condescend to the mental, and even, in some degree, to the moral level of mankind if he is to reach us at all. All education must begin low, and rise from step to step. The A, B, C of morals must be first learned. The whole analogy of providence shows this to be God's method of procedure. The kingdom of God is like the growing seed; first the blade, then the ear, then the full corn in the ear. Gradual, and even slow, progress is the law of nature.

Our modern civilization, which is so proudly invoked, is very far indeed from any such perfection as might enable us to look down upon Moses' legislation with contempt. We have only to name our standing armies and conscriptions; our national promises to pay debts, which no one ever expects to pay; our laws regarding drunkenness, and our revenues derived from the licenses for the sale of liquors; the utter failure of our attempts to put down betting, gambling, and stock and gold speculations, prostitution, bribery, frauds, and plundering of the public funds; to convince ourselves that there are many things law can not do, even in this nineteenth century of civilization.

Our little progress, such as it is, has not been made all at once, or by one great advance. God gives mankind blessings by degrees. He gave the mariner's compass to the fourteenth century, the printing press and America to the fifteenth, the Bible in the vulgar tongue to the sixteenth, parliamentary government to the seventeenth, the steamengine to the eighteenth, railroads and the telegraph to the nineteenth. One might as well cavil at his providence for not giving the Hebrews sewing machines, Hoe's printing presses, and daily newspapers, when they entered into Canaan, as for delaying to give them the elements of Christian civil law, and social life, before they were able to value and to use them.

As it was, Moses' law was so far in advance of their own ideas of propriety, and so far in advance of those of all the people around them, that they were continually falling back from it, and rebelling against it, and subjecting themselves to the discipline which God had threatened for disobedience. Thus they were kept ever looking upward to a higher model. Their transgressions must be confessed as sins, and atoned for by bloody sacrifices, declaring the transgressor worthy of death. Their consciences were educated to the idea of holiness, an idea utterly wanting among the heathen; and the law became a powerful motive power, urging them to higher and holier lives, and preparing them to receive the higher and holier example and precepts of Christ.

The imperfection, then, of the law of Moses, so far from being an evidence of the human origin of the Bible, is a mark of the infinite wisdom of the great Lawgiver in adapting his legislation to the condition of his people; and while tolerating for the time then present an imperfect state of society, just as at this time he tolerates a Christendom far below the gospel standard, yet implanting in the minds of his people principles of righteousness and love which were certain eventually to raise them to the high level of the kingdom of God. This, then, is simply an instance of the general law of divine development.

4. Again, however, it is contended, "that the morality of the Old Testament was narrow and bigoted; requiring, indeed, the observance of charity to the covenant people, but allowing Israel to hate all others as enemies, and as wellexpressed in the text,Thou shalt love thy neighbor and hate thine enemy."[164]

But let it be noticed, that this is no text of Scripture, nor does our Lord so quote it. He does not say it is so written, but,ye have heard it said by them of old time. The first part is God's truth; the second is the devil's addition to it, which Christ clears away and denounces. It were easy to quote multitudes of passages from the Old Testament, commanding Israel to show kindness to the stranger, and a whole host of promises, that in them all the families of the earth should be blessed; any one of which would sufficiently refute the foolish notion, that the morality of the Old Testament was geographical, and its charity merely national. But the simple fact, that the most sublime sanction of world-wide benevolence which ever fell even from the lips of Christ himself, was uttered by him as the sum and substance of the teachings of the Old Testament, conclusively confutes this dogma. The Golden Rule was no new discovery, unless its Author was mistaken, for he says: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them:for this is the law and the prophets."[165]He declares the very basis and foundation of the whole Old Testament religion to be those eternal principles of godliness and charity, which he quotes in the very words of the law: "Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets."[166]The law and the prophets, then, taught genuine world-wide benevolence, Christ being witness; and the moral law of the Old Testament is the moral law of the New Testament, if we may believe the Lawgiver.

5. Still, it is alleged, "it can not be denied that the writers of the Old Testament breathed a spirit of vindictiveness, and imprecated curses on their enemies, utterly at variance with the precepts of the gospel, which command us to bless and curse not; and even in their solemn devotions uttered sentiments unfit for the mouth of any Christian; nor that their views of the character of God were stern and gloomy, and that they represented the Hebrew Jehovah as an unforgiving and vengeful being, utterly different from the kind and loving Father whom Christ delighted to reveal."

This, if the truth were told, is the grand objection to the Old Testament. The holy and righteous sin-hating God, presented in its history, is the object of dislike. The God who drowned the old world, destroyed Sodom and Gomorrah by fire from heaven, commanded the extermination of the lewd and bloody Canaanites, thundered his curses against sinners of every land and every age, saying, "Cursed be he that confirmeth not all the words of this law to do them," requiring all the people to sayAmen,[167]is not the God whom Universalists can find in their hearts to adore. A mild, easy, good-natured being, who would allow men to live and die in sin without any punishment, would suit them better. They try to think that he is altogether such an one as themselves, and an approver of their sin.

But it is worth while to inquire whether the Father of our Lord Jesus Christ be in this respect anything different from the Hebrew Jehovah, or whether the gospel has in the least degree lessened his displeasure against iniquity. Paul thought not that he was a different person, when he said:

"We know him who hath said, Vengeance belongeth unto me, I will recompense, saith the Lord."[168]Jesus thought not that he was more lenient to sinners when he cried, "Woe unto thee, Chorazin! Woe unto thee, Bethsaida! * * * Thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell * * * It shall be more tolerable for the land of Sodom in the day of judgment, than for thee."[169]It is not in the Old Testament, but in the New, that we are told that Jesus himself shall come "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power."[170]It is not an old, bigoted Hebrew prophet giving a vision of the Hebrew Jehovah, but the beloved disciple who leaned on Jesus' breast, picturing the Savior himself, who says: "He was clothed with a vesture dipped in blood; and his name is called the Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the wine-press of the fierceness and wrath of Almighty God."[171]

Let no man imagine that the New Testament offers impunity to the wicked, or that the Old Testament denies mercy to the repenting sinner, or that Christ exhibited any other God than the God of Abraham, Isaac and Jacob—the same Hebrew Jehovah whocommands the wicked to forsake his way, and the unrighteous man his thoughts; and to return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.[172]It is exceedinglystrange that those who dwell upon the paternal character of God, as a distinctive feature of Christ's personal teaching, should have forgotten that the hymns of the Old Testament church, a thousand years before his coming, were full of this endearing relation; that it was by the first Hebrew prophet that the Hebrew Jehovah declared, "Israel is my son, even my first-born; and I say unto thee, Let my son go, that he may serve me;"[173]and that by the last of them he urges Israel to obedience by this tender appeal: "If I be a father, where is mine honor?"[174]It was not Christ, but David—one of those gloomy, stern, Hebrew prophets—who penned that noble hymn to our Father in heaven, which Christ illustrated in his Sermon on the Mount:

"The Lord is merciful and gracious,Slow to anger and plenteous in mercy.He will not always chide,Neither will he keep his anger forever.He hath not dealt with us after our sins,Nor rewarded us according to our iniquities;For as the heaven is high above the earth,So great is his mercy to them that fear him;As far as the East is from the West,So far hath he removed our transgressions from us.Like as a father pitieth his children,So the Lord pitieth them that fear him."—Psalm ciii.

It is utter ignorance of the Old Testament which prompts any one to imagine that it presents any other character of God than "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty."[175]Thisis the name which God proclaimed to Moses, and this is the character which he proclaimed in Christ, when he cried on the cross: "My God, my God, why hast thou forsaken me? But thou art holy, O thou that inhabitest the praises of Israel."[176]Justice and mercy are united in Christ dying for the ungodly.

It is untrue to say that the prophets of the Old Testament were actuated by a spirit of malice, or of revenge for personal injuries as such, in praying for, or prophesying destruction on the inveterate enemies of God and his cause.[177]Of all Scripture characters, David has been most defamed for vindictiveness; but surely never was man more free from any such spirit, than the persecuted fugitive, who, with his enemy in his hand in the cave, and his confidential advisers urging him to take his life, cut off his skirt instead of his head; and on another occasion prevented the stroke which would have smitten the sleeping Saul to the earth, and sent back even the spear and the cruse of water, the trophies of his generosity. When cursed himself, and defamed as a vengeful shedder of blood by the Benjamite, he could restrain the fury of his followers, protect the life of the ruffianly traitor, and thus appeal to God as the witness of his innocence:

"O Lord, my God! if I have done this,If there be iniquity in my hands,If I have rewarded evil to him that was at peace with me,Yea I have delivered him that without cause was mine enemy."[178]

It is true that he does bitterly curse several living persons; of whom it is observable that some had done him no sort of personal injury; as Doeg the Edomite—the NanaSahib of his day—who anticipated the scenes of Cawnpore, in the streets of Nob, by mercilessly butchering unoffending men, helpless women, and innocent babes. But surely no friend of humanity can imagine that it is improper that the chief magistrate of Israel, anointed for the very purpose of being a terror to evil doers, should express his righteous indignation against such atrocities; nor confound such public execration with the petty gnawings of private revenge. Still less can the fearer of God doubt the propriety of his expressing by the mouth of his prophet, that displeasure he signally displayed by his providence, scathing and blasting the accursed wretch into a terror to all bloody and deceitful men who shall read their own warning in his doom.

"God shall likewise destroy thee forever,He shall take thee away and pluck thee from thy dwelling,And root thee out of the land of the living."[179]

We have the most solemn assurance, that every one of the historical incidents of Scripture is recorded for our instruction, and that every prophecy gives a lesson to all ages. "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come."[180]The imprecations of the Bible against individual sinners are the gibbets on which these malefactors are hung up for warning to all men to flee the crimes that brought them to that fate.

It is put beyond the possibility of doubt, by the combined testimony of the Lord and his apostles, that by far the greater number of the curses which David uttered, he spoke in the person of Christ himself, of whom he was a type; and with direct reference to the crimes and punishment of his enemies. Thus the Sixty-ninth Psalm, and the One hundred and ninth, pre-eminently the cursing Psalms, aremost explicitly and repeatedly asserted by Christ, by Peter, and by John, to belong to Christ, and to express his very words: "This scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. * * * For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein. And, His bishopric let another take."[181]If any one feels reluctant to imagine that such cursings should fall from the lips of the merciful Savior, let him remember that the most awful curse which shall ever fall on the ears of terrified men shall be pronounced by Jesus himself, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels."[182]The solemn facts of the Bible will not accommodate themselves to our likes and dislikes. Christ loves righteousness and hates iniquity; in the Bible he takes leave to say so, and he expects his people to share his feelings, and to be willing to express them on fit occasions.

Personal revenge, and curses for mere personal injuries, are forbidden in the New Testament as well as in the Old. But it was an apostle of Jesus Christ who cried, "If any man love not the Lord Jesus Christ, let him be accursed. Though we or an angel from heaven bring any other gospel unto you, let him be accursed."[183]Nor until we can in some measure feel this holy indignation against sin, and this burning desire to see all tyranny, superstition, bribery, licentiousness, and profanity, crushed and banished from the earth, can we pray in truth "Thy kingdom come." Still less can we be prepared for the rejoicings of heaven over the conquest of the enemies of God and man: "Rejoiceover her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her."

Reader, you hope to go to heaven; but it may be a different place from what you dream of. Did you ever study the employment of the saints there? Are you washed from your sins? Is your mind purified from your carnal notions? Unless a man be born again he can not see the kingdom of God. Are your likes and dislikes, your sentiments and sympathies, your understanding and your will, all brought into subjection to Christ? Can you heartily love and adore a sin-hating, sin-avenging God? Or do you shrink back in terror or dislike from God's denunciations of wrath against the wicked? Would your benevolence lead you to deal alike with the righteous and the wicked; and to abhor the thought of destroying them that destroy the earth? Then how will you join in the hallelujahs of heaven; for God's judgments are the themes of thanksgiving and praise from saints and angels there, and this is their song:

"Hallelujah, salvation, and glory, and honor, and power, unto the Lord, our God, for true and righteous are his judgments; for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hands. And again they said, Hallelujah! And her smoke rose up for ever and ever. And the four and twenty elders and the four living creatures fell down and worshiped God that sat on the throne, saying, Amen! Hallelujah! And a voice came out of the throne, saying, Praise our God, all ye his servants; and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Hallelujah!For the Lord God Omnipotent reigneth."[184]

And now, if this be the character of God, if he be indeedone who hates iniquity, and punishes impenitent sinners, we need not wonder that those who spake his word should utter imprecations, either in the Old Testament or in the New; but rather bless the mercy which warns before justice strikes, which hangs the red lantern over the abyss, and which seeks by the terrors of the Lord to persuade men from perdition. The curses of the Bible are denounced against the enemies of God, with the design of showing sinners their danger, and leading them to repentance.

The conclusion, then, of our investigation is, that the Old Testament is the Word of God no less than the New; that it is in no respect contrary to it; that all its parts—the law and the prophets, and the Psalms—are of divine authority; that all its contents were written by divine direction, whether prophecy or history, ceremony or morality, promise or threatening, curses or blessings. It is of the Old Testament principally that the Holy Ghost declares: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works."[185]

FOOTNOTES:[120]Parker's Absolute Religion, p. 205.[121]Parker's Discourses on Religion, p. 161.[122]Macknight's Doctrine of Inspiration, p. 161, and seq.[123]Macknight's Doctrine of Inspiration, p. 192, etc.[124]Essays and Reviews, page 121.[125]John, chap. x. 25, 38.[126]Annual of Scientific Discovery, 1864, p. 254. Annual Cyclopædia, 1863, p. 377.[127]Mastodon Giganteus, Boston, 1855, p. 199.[128]For a fuller discussion of the subject, and references to the authorities, which our space here forbids, I must refer the curious reader to thePrinceton Review, Vol. XL. No. 4, where I have noticed every fact bearing on the subject up to that date; merely adding that no new fact, establishing man's remote antiquity, has been established up to this date, September 21, 1874.[129]Familiar Lectures, page 456.[130]Authenticity of the Pentateuch, II. 150.[131]Creation's Testimony to its God. London, 1867, page 338.[132]See this subject more fully discussed inchapter XII., Telescopic Views of Scripture.[133]Osburn's Monumental History.[134]Hebrew Monarchy, 160.[135]Prof. Rawlinson's Modern Skepticism, 285.[136]Ancient Monarchies I. 65.[137]W. R. Cooper, Secretary Biblical Archæological Society, inFaith and Free Thought, page 257.[138]Rawlinson's Illustrations of Scripture.[139]2 Kings, chap. iv. 2 Chronicles, chap. xx.[140]Recovery of Jerusalem, page 496, Gunsberg's Essay.[141]Josephus against Apion, Book I. Sect. 8. Horne's Introduction Chap. ii. Sect. 1.[142]Isaiah, chap. iii. 16. Ezekiel, chap. xviii. 12.[143]Jeremiah, chaps. xxi., and xxii. 16.[144]Jeremiah, chap. xxii. 13.[145]Jeremiah, chap. xxxiv.[146]Ezra, chap. vi. 18.[147]Daniel, chap. ix. 11.[148]Joshua, chaps. xiii.-xix.[149]1 Chronicles, chaps. i.-ix. Leviticus, chap. xxv.[150]Exodus, chap. xxi. 6. Deuteronomy, chap. i. 16; chap. xix.[151]Exodus, chap. xviii. 21.[152]Deuteronomy, chap. xx. Numbers, chap. x. 9.[153]Deuteronomy, chap. xxii. 8, 11, 12. Leviticus, chap. xi.[154]Preface to Exposition of the Apocalypse.[155]Luke, chap. xxiv. 25.[156]John, chap. v. 38, 39, 46, 47.[157]Matthew, chap. v. 17, 18.[158]Luke, chap. xxiv. throughout.[159]John, chap. xx. 30.[160]Luke, chap. xvi. 29.[161]Galatians, chap. iii. 21.[162]Job, chap. xix. 25. Psalm xvi. 10. Hebrews, chap. xi. 13-16. Daniel, chap. xii. 2, 3.[163]Matthew, chap. xxii. 31, 32.[164]Matthew, chap. v. 43.[165]Matthew, chap. vii. 12.[166]Matthew, chap. xxii. 35-40.[167]Deuteronomy, chap. xxvii. 26.[168]Hebrews, chap. x. 30.[169]Matthew, chap. xi.[170]2 Thessalonians, chap. i.[171]Revelation, chap. xix.[172]Isaiah, chap. lv.[173]Exodus, chap. iv. 22.[174]Malachi, chap. i.[175]Exodus, chap. xxxiv.[176]Psalm xxii.[177]2 Timothy, chap. iv. 14.[178]Psalm vii.[179]Psalms vii. and lii. and 2 Samuel, chaps. xvi., xxi. and xxii.[180]1 Corinthians, chap. x.[181]John, chap. ii. 17; chap. xv. 25; chap. xix. 28. Acts, chap. i. 20.[182]Matthew, chap. xxv. 41.[183]Galatians, chap. i. 9. 1 Corinthians, chap. xvi. 22. Revelation, chaps. xix., xx. and xxi.[184]Revelation, chaps. xix., xx. and xxi.[185]2 Timothy, chap. iii. 16, 17.

FOOTNOTES:

[120]Parker's Absolute Religion, p. 205.

[121]Parker's Discourses on Religion, p. 161.

[122]Macknight's Doctrine of Inspiration, p. 161, and seq.

[123]Macknight's Doctrine of Inspiration, p. 192, etc.

[124]Essays and Reviews, page 121.

[125]John, chap. x. 25, 38.

[126]Annual of Scientific Discovery, 1864, p. 254. Annual Cyclopædia, 1863, p. 377.

[127]Mastodon Giganteus, Boston, 1855, p. 199.

[128]For a fuller discussion of the subject, and references to the authorities, which our space here forbids, I must refer the curious reader to thePrinceton Review, Vol. XL. No. 4, where I have noticed every fact bearing on the subject up to that date; merely adding that no new fact, establishing man's remote antiquity, has been established up to this date, September 21, 1874.

[129]Familiar Lectures, page 456.

[130]Authenticity of the Pentateuch, II. 150.

[131]Creation's Testimony to its God. London, 1867, page 338.

[132]See this subject more fully discussed inchapter XII., Telescopic Views of Scripture.

[133]Osburn's Monumental History.

[134]Hebrew Monarchy, 160.

[135]Prof. Rawlinson's Modern Skepticism, 285.

[136]Ancient Monarchies I. 65.

[137]W. R. Cooper, Secretary Biblical Archæological Society, inFaith and Free Thought, page 257.

[138]Rawlinson's Illustrations of Scripture.

[139]2 Kings, chap. iv. 2 Chronicles, chap. xx.

[140]Recovery of Jerusalem, page 496, Gunsberg's Essay.

[141]Josephus against Apion, Book I. Sect. 8. Horne's Introduction Chap. ii. Sect. 1.

[142]Isaiah, chap. iii. 16. Ezekiel, chap. xviii. 12.

[143]Jeremiah, chaps. xxi., and xxii. 16.

[144]Jeremiah, chap. xxii. 13.

[145]Jeremiah, chap. xxxiv.

[146]Ezra, chap. vi. 18.

[147]Daniel, chap. ix. 11.

[148]Joshua, chaps. xiii.-xix.

[149]1 Chronicles, chaps. i.-ix. Leviticus, chap. xxv.

[150]Exodus, chap. xxi. 6. Deuteronomy, chap. i. 16; chap. xix.

[151]Exodus, chap. xviii. 21.

[152]Deuteronomy, chap. xx. Numbers, chap. x. 9.

[153]Deuteronomy, chap. xxii. 8, 11, 12. Leviticus, chap. xi.

[154]Preface to Exposition of the Apocalypse.

[155]Luke, chap. xxiv. 25.

[156]John, chap. v. 38, 39, 46, 47.

[157]Matthew, chap. v. 17, 18.

[158]Luke, chap. xxiv. throughout.

[159]John, chap. xx. 30.

[160]Luke, chap. xvi. 29.

[161]Galatians, chap. iii. 21.

[162]Job, chap. xix. 25. Psalm xvi. 10. Hebrews, chap. xi. 13-16. Daniel, chap. xii. 2, 3.

[163]Matthew, chap. xxii. 31, 32.

[164]Matthew, chap. v. 43.

[165]Matthew, chap. vii. 12.

[166]Matthew, chap. xxii. 35-40.

[167]Deuteronomy, chap. xxvii. 26.

[168]Hebrews, chap. x. 30.

[169]Matthew, chap. xi.

[170]2 Thessalonians, chap. i.

[171]Revelation, chap. xix.

[172]Isaiah, chap. lv.

[173]Exodus, chap. iv. 22.

[174]Malachi, chap. i.

[175]Exodus, chap. xxxiv.

[176]Psalm xxii.

[177]2 Timothy, chap. iv. 14.

[178]Psalm vii.

[179]Psalms vii. and lii. and 2 Samuel, chaps. xvi., xxi. and xxii.

[180]1 Corinthians, chap. x.

[181]John, chap. ii. 17; chap. xv. 25; chap. xix. 28. Acts, chap. i. 20.

[182]Matthew, chap. xxv. 41.

[183]Galatians, chap. i. 9. 1 Corinthians, chap. xvi. 22. Revelation, chaps. xix., xx. and xxi.

[184]Revelation, chaps. xix., xx. and xxi.

[185]2 Timothy, chap. iii. 16, 17.

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