term. In short, it would appear to be beyond dispute that Mosaic sacrifices were meant to atone for moral, as well as ceremonial, transgressions.

It is objected, again, to the doctrine for which we are contending that the gospel dispensation is spoken of in the New Testament as a "mystery which had been hidden from ages and from generations, but which now at length is made manifest to the saints of God." These words, it is alleged, imply in the plainest manner that, even if there had not been a perfect ignorance of the evangelical scheme on the part of the Jews, before the actual appearance of Christ, we must at least suppose that a disclosure of its chief features, such, for example, as the atoning virtue of the death of Christ, had been withheld. If this doctrine had been made known, and most certainly it would have been made known virtually had there been a discovery given of the proper expiatory power of sacrifices to atone for moral transgressions, — it could not have been asserted, as it has been, that the gospel was a mystery which had been concealed from the beginning of the world.

This objection is disarmed of its force, when it is conceded, as it is by the very men who urge it, that the gospel was only so far a mystery that the ancient Israelites were not "in possession of the perfect truth." It is very easy to conceive of the possibility of such a faith as should result in the actual forgiveness of sin, even though there exist none other than very indistinct conceptions of the conditions on which God would pardon the transgressor. There might have been, as we have had occasion more than once to intimate, such a conviction of just exposure to punishment and of utter inability to atone for sin, such a submissive reliance on the mere mercy of God as constitutes the very essence of evangelical faith. We may well believe that there may have existed, and may still exist, with thoughtful men to whom the Bible never has been given, such a mental state, as that the instant the fact of a crucified Saviour should be disclosed, he would be at once accepted as the ground of a hope of salvation.

For all that appears, then, there may have existed in the ages before Christ such an ignorance of the precise features of the plan of salvation through an atonement as to make it proper for the scriptures to represent that plan as a mystery hidden from men; while, at the same time, a sufficient disclosure was made to render possible a faith that should save on the ground of expiatory sacrifice.

What has now been written will, it is thought, afford an adequate view of the controversy on the question, whether or not sacrifice be of divine institution; so far at least as the practice of expiatory sacrifice in the patriarchal period may be thought to have any bearing on the question. A doubt may still be entertained whether the alleged absence of formal command would prove that this kind of sacrifice was not in full agreement with the will of God, and was not accepted by him. At this point, however, we dismiss the subject.

ARTICLE VII.

REVIEW OF THE "IDENTIFICATION OF MOUNT PISGAH."

BY REV. THOMAS LAURIE, D.D., PROVIDENCE, R.I.

IN the midst of Centennial celebrations of the Revolution, it is pleasant to note the bands of love that now unite the two nations then at war. It is not less pleasant to note that some of these relate to our common inheritance the English Bible. One of them is our united revision of that timehonored translation, and another our united exploration of the land of the Bible. England has invited us to join in this more thorough exposition of "The Land and the Book," and America has accepted the invitation, with a cordial devotion to the work, and no less cordial reciprocation of the kind feelings that prompted the offer.

Nothing will do more to correct the false impressions of the word of God that scepticism circulates so industriously, and at the same time promote its intelligent study, than the

knowledge of Palestine resulting from its thorough exploration.

The work of the English "Palestine Exploration Fund" west of the Jordan is a monument of conscientious thoroughness. It introduces a new era into biblical knowledge. The variety and wide range of its beneficent results are only beginning to be understood. It is an honor to be associated with such men in such a work, and we mean to show our trans-Atlantic kindred that we are not unworthy of it. We have not yet come up to our own standard of excellence; but the sight of their well-tilled field, that we must needs pass through to reach our own, inspires the purpose to fall behind in nothing possible to be achieved. We have confidence that American Christians will take hold of the work eagerly as soon as they understand its nature and results.

It is the design of this Article to promote that end by a review of "The Identification of Pisgah" that has just appeared in the third Statement of the Palestine Exploration Society. This was written by Prof. John A. Paine, Archaeologist of the Expedition in 1873, and formerly Professor in Robert College, Constantinople, and is an able and thorough discussion of the whole subject.

66

To appreciate it fairly we need to note what had been previously known of the locality. Josephus calls Abarim a lofty height, lying over against Jericho, affording a view of the best and greatest part of the land of Canaan."1 Eusebius says, "It is said also to be Mt. Nabau, and is the land of Moab opposite Jericho, beyond the Jordan, on the top of Phasgo, and it is pointed out in going up from Libias (Livias) toward Heshbon, called by the same names, hard by Mt. Phogor (Peor), also bearing this name still. Thence also the region is still called Phasgo."2 Jerome says almost the same words in Latin. The two last authors differ, however, in the location of Mt. Nebo. Eusebius says, "It is shown even now as the sixth mile-mark from Heshbon toward the 1 Dr. W. L. Alexander's Kitto, Vol. iii. p. 298 (Edinburgh, 1870).

2 Smith's Dictionary of the Bible, Vol. ii. p. 879, and Identification of Pisgah,

P. 75.

west"; and Jerome writes, instead of "toward the west," "over against the eastern quarter." Both Eusebius and Jerome speak of Mt. Peor as "seven mile-stones from Heshbon." 1

Dr. Robinson, the Corypheus of biblical geography, says: "Though we saw the mountains over against Jericho from every quarter, yet there seems to be none so standing out from the rest as to be recognized as the Nebo of the scriptures. There is no peak perceptibly higher than the rest; all is apparently one level line of summit. The highest point is Jebel el-Jil'ad, or es-Salt, near the city of that name, about 3000 feet above the Ghôr; but this is much too far north. Possibly one in these mountains might find some isolated summit answering to the position and character of Nebo. Indeed, Seetzen, Burckhardt, and also Irby and Mangles, have all identified it with Jebel Attarûs, south of the Zurka Ma'în. This, however, is far from opposite Jericho,' and would be almost as distant from the plains of Moab as Jebel es-Salt."2 Dr. Robinson then concluded that it could neither be Jebel'Osha nor Attarûs; but he did not venture to locate Nebo or Pisgah, either on his map of 1838 or 1856.

In the map of Palestine in Alexander's edition of Kitto (1870) Nebo is put down correctly as to its distance from Heshbon; but both are too far south in relation to the Dead Sea; and Nebo is placed further south than Baal Meon.

In William Smith's Historical Atlas of Ancient Geography (1873) Mt. Nebo or Pisgah (Jebel Nibbeh or Nebâ) is put down nearly where the map of the American Exploration Society locates it, but further south, nearer the Dead Sea, and marked 2670 feet. Ayûn Mûsa (springs of Moses) are located as on the American map, but not quite so much to the west, and marked 1600 feet. Heshbon itself is marked 2880 feet, which makes it higher than the top of Nebo.

Mr. George Grove, of Sydenham,3 says, "There is nothing

1 Alexander's Kitto, Vol. iii. p. 298, and Identification of Pisgah, pp. 78, 79. 2 Biblical Researches, Vol. ii. p. 306 (abridged).

8 Smith's Dictionary of the Bible (1860), sub voce Abarim.

"Its

to prove this a range of any length," and places it on the cast of the Jordan, in the land of Moab, facing Jericho. most elevated spot was the Mt. Nebo head of the Pisgah, whence Moses viewed the promised land before his death." Smith's Historical Atlas, 1873, makes the mountains of Abarim extend up to Wady Hadar, the upper part of Wady Keferein.

Dr. W. L. Alexander 1 says: "It presents many distinct masses and elevations, commanding extensive views west of the Jordan..... From the manner in which the names Abarim, Nebo, and Pisgah are connected (Deut. xxxii. 49; xxxiv. 1), it would seem that Nebo was a mountain of the Abarim chain, and that Pisgah2 was the highest and most commanding peak of the mountain. .... The precise appropriation of the three names, however, remains yet to be determined; the locality has not been sufficiently explored."

Mr. Grove says, further,3" It is so minutely described, it would be impossible not to recognize it,-in the land of Moab, facing Jericho, the summit of a mountain called the Pisgah, which, again, formed a part of the general range Abarim." Its position is further denoted by "the ravine in the land of Moab, facing Beth-Peor" (Deut. xxxiv. 6), in which Moses was buried. Then, after rejecting 'Osha and

1 Kitto's Encyclopaedia (1870), sub voce, Abarim.

2 Dr. Porter maintains this opinion in his latest writings. In the London Athenaeum of May 1, 1875, he speaks of leaving Hesbân, April 15, 1874, for Mount Nebo, and at the distance of five miles he found ruins several acres in extent, which the Arabs called Khirbet Siàghah (ruins of Sîàghah); and he at once thought of Pisgah, as the Arabs do not have P in their alphabet, except as it is sounded F. He describes the summit as rich in soil and partially cultivated. A mile due west is a rounded peak, connected with the northwest side of Siaghah by a narrow neck. Here are ruins of an ancient town, with the remains of a Roman castle on the highest point; outside of that the ruins are more ancient. The Arabs call this Nebâ or Nebbeh. It has Wady Ayun Musa on the north, and Wady Judaid on the south (an error of the press makes this last Judeih). It is four hundred feet lower than Sîâghah, but has a more full view of the valley of the Jordan, Dead Sea, and Plain of Jericho; he identifies the ruins with the town of Nebo, which Eusebius places six miles from Heshbon towards Jericho. From hence he went down in half an hour to Ayûn Musa, and, looking back from thence, saw the peaks of both Nebâ and Siaghah. * Smith's Dictionary of the Bible, sub voce, Mount Nebo.