Peculiarities of Holy Scripture. 467 The third point is that union of opposites-wisdom and zeal, moderation and the wonderfully comprehensive morality, which, though free from minute rules, actually governs heart and mind, word and deed. A few striking, and some think absurd precepts-"pluck out even a right eye. . . give to him that asketh . . . love your enemies . . . do to others as ye would that they should do unto you"-bring more riches out of the Treasury of God than do the cases, judgments, and casuistical tomes of a thousand secular writers. Go to the Scriptures with robust good sense, moderation and charity; or go in a child-like spirit; and you have light to walk by, and strength to walk. As to "becoming all things to all men," or giving place, "no, not for an hour;" the manifestation of liberty and comprehensiveness of charity for "the weak brother," yet maintenance of that "unity of spirit" which produces highest uniformity; these directions assign the crown and glory of religion to Love, yet exalt faith without which is no hope. The fourth peculiarity is the skill with which social and political rocks are avoided. Principles are laid down which purify society, and ultimately ensure upright government; being first efficacious for the individual, and afterwards for the mass; but the fanaticism of the Jews, the hatred of heretics, the passions of men inflammable as tinder concerning vicious social customs and political institutions, are not kindled into a flame; while social rights are vindicated, and limitations set to political power, by the gradual formation of enlightened opinion. These and many other characteristics stimulate the inquiry -whence had unlearned men this wisdom, avoiding the fanaticism of the Jews, the excesses of the Greeks, the indifference of the Romans? The errors of the Huguenots are not found in them, nor the coldness of the Puritans, but a wise enthusiasm. Enthusiasm, effecting a greater revolution in the world than ever before had been effected; and with such moderation, sagacious control, sober firmness, that the precepts are evermore a terror to evil-doers and the praise of them that do well. The New Testament was not written in Attic, but common Greek. There are quaint idioms; scholars detect Syriac, Hebrew and Chaldee ruggedness; but, despite these, a purity and grace all its own, have won a name and place in the forefront of the world's literature. Argued against by an intellectual power which has never been surpassed; opposed by an organised worldly policy the like of which has never since been seen; and refused by the very people on whom, in reality, it conferred the greatest honour; it is manifestly the greatest moral power in the world, and the only source whence is derived true knowledge of God. We unflinchingly therefore adopt these words "The Scriptures do not depend for their existence, or their obligation, on the contingency of human belief, but on the infallibility of a Divine revelation. They do not exist because they are believed, but because of the eternal truth of that which they reveal."1 The truths are objective-true before they are believed, and true even after faith in them is lost. They are subjective also their influence being the result of immediate operation by the Holy Ghost on the human heart and conscience. This must be remembered in dealing with opponents of Scripture: we shall not prevail with them, unless we win our way into the conviction of the intellect, and into the affection of the will. We are also to bear in mind a fearful truth-"When with the Bible in her hand, and Jesus as her archetype, the Rational Conscience is seated on the throne, there will be also revealed worse and worse abominations of superstition and scepticism." The two poles of man's nature, belief and unbelief, are acted upon; and as he wills there is negation unto utter destruction, or acceptance of that positive truth which gives light and saves life. We all have need to pray→→ "Let Evil die away in night, And Truth walk forth in joyous light." View the matter somewhat otherwise. Holy Scripture had origin amongst a people who were separated from mankind: to whom, nevertheless, it gave a sense of the one undivided race of man. In themselves, anything 1 "The Bible and its Critics," p. 13: Rev. Edward Garbett. rather than representative of collective humanity; even now they may be said to dwell alone; their Book explains the tangled aimless movements of nations, and brings into harmony the jarring discords of varied destinies. From Moses to Malachi is a succession of spiritual and prophetic power during 1,000 years, which has nothing like it in the world's history: forty different authors, sixty-six different books, proclaim a Divine life in man, and that the Redeemer was to come of the Jewish flesh to make all other flesh akin. These men had inward perception of Divine things, high spiritual endowment from God, were heroes of moral effort, were gifted with Inspired speech. They illuminate the past with the true doctrine of creation, sanctify and beautify the present with the fact of everlasting Redemption, and reveal the future by declaring the establishment of a Divine universal kingdom. Then comes the New Testament, "Not in a barbarous age, but in the most instructed and enlightened age that the world had ever before seen, and perhaps in many respects has since seen;" but, as if to show that the Gospel was not an evolution wrought by the world's wisdom, Peter, James and John, not philosophers but fishermen, went forth to teach the world. They were not endued with the wisdom of the time, not experienced in the ways of the world, not acquainted with any scientific, physical, theological, moral or social theories; they had been taught by one Jesus. Pass from the men to the Books. The Books, whether old or new, are in order as to timebeing coherent with the circumstances of their date, and as to matter, congruous, Everything has due place in the successive steps of one indivisible yet exceedingly variable history; and in every part are symbols, allusions, prophecies, showing that the whole was seen from the beginning. The predictions concerning our Lord's nature, and work, and suffering, are not fewer than one hundred and nine;2 taken from nine and twenty books. There is no merely human development of doctrine, for-notwithstanding a progressive unfolding of the Divine scheme-the unity of a personal God, "Foundations of Religion :" Sir John Barnard Byles. * Classified in "Simpson's Plea for Religion." the creation and preservation of the world by His power, a particular Providence, the corruption of man, atonement through sacrifice, efficacy of prayer, human responsibility, the necessity of personal holiness, were as plainly stated at first as last. The whole being-not a human science, but a system of objective truth revealed by God, with subjective counterpart in man; not a growth of opinion, but an immediate revelation of Him who "Shapes our ends, Rough hew them how we will." Verification of the whole, even to demonstration, may be obtained by any candid intelligent mind who reverently searches Scripture to discover those continuous lines of thought, of prophecy, of doctrine, of morals, of revelation, which run through the whole, making it one piece; the entire pattern of which was evidently foreseen from the beginning. One line of prophecy, the Messianic, may be taken as example of the wonderful simplicity, accuracy, yet complexity of the prophetic portion. So soon as man falls by means of woman, restoration is promised even through that weak one (Gen. iii. 15). After the Flood, lest men think the ancient blessing has departed, the kingdom of God is re-established in Shem; and Japheth is to be received into holy community, and dwell in the tents of Shem (Gen. ix. 26, 27). Abraham and the Patriarchs are told that through them will come the Benediction of Nations (Gen. ix. 18-27, xii. 1-3, xlix. 8-10). Balaam's Prophecy (Num. xxiv. 17-19) is of a Star-the symbol of splendour in Divine Rule, and of a Sceptresymbol of dominion. Against his own will, the man said concerning his enemies-" the Lord is amongst them." Moses' Prophecy, of a Prophet like unto himself, gave yet greater definiteness of view (Deut. xviii. 15-19). Afterwards, we learn that this Messiah is not only to be of Judah's tribe, but of David's family (2 Sam. vii. 12-16). The predictions in the Psalms are too numerous to mention. These may be profitably studied—ii., viii., xvi., xxii., xxiv., xl., xli., xlv., lv., lxviii., lxxii., lxxxvii., lxxxix., xc., cx., cxviii. Then, passing on, we find the Man of Sorrows (Is. liii.), the Lord our Righteousness (Jer. xxiii. 6), the Shepherd of Ezekiel (xxxiv. 23 Prophecies Concerning Messiah. 471 24), Messiah the Prince (Dan. ix. 24-27), the Lord and His Goodness (Hosea iii. 4, 5), the Builder of David's Tabernacle (Amos ix. II, 12), the Saviours of Obadiah (i. 21), the Salvation and Resurrection typified by Jonah, the Ruler in Israel (Micah v. 2), the Giver of Peace (Hag. i. 9), The Fellow of the Lord of Hosts (Zech. xiii. 7), and the Messenger of the Covenant (Mal. iii. 1). These are but a few out of many predictions which critical investigation, application and fulfilment in the New Testament, manifest as a light shining in dark places and in ancient times to testify of the Lord's Dominion. This one line of investigation, well wrought, will bring conviction to any, possessed of acuteness and learning, who may wish to have understanding as to the reality of prophecy, the Inspiration of Scripture, and the establishment of God's kingdom. The truth will be found to deepen in meaning with the profoundness of his capacity. Sacred, like physical science, enlarges with the growth of human intelligence; and prophecy is, specially, a continual and an abiding revelation. It is like the speaking of God afresh to us in every fulfilment ; and, with reference to Jesus, predictions in the psalms and the prophets as to His character and work, do, by the peculiar power of Scripture, so translate themselves into the believer's heart and mind that they continually renew his nature, and render his life Christ-like. Doctrinal truths were not vague and indeterminate, but definite in their expression and transcendent in their sublimity. These truths did not hold the world in amazement by means of Jewish genius, the Jew holds little place, apart from Scripture, in the world's mental history; yet, the Jew had the sublimest system of spiritual truth, the purest morality, the clearest knowledge of God. He brought a new life into the heart of the world. Deeper and deeper the truth struck its roots, wider and wider became its influence. The science of Babylonia, Egypt, Arabia; the subtle genius in philosophy, speculative intellect, vividness and vigour of thought amongst the Greeks; the wisdom of all other nations in the world; have failed: where they fell, the Jew rose; and soared with a flight true and lofty to the knowledge of God. He declared |