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THE BIBLE AND MODERN 
 INVESTIGATION 
 
THE BIBLE AND MODERN 
 INVESTIGATION 
 
 THREE LECTURES DELIVERED TO CLERGY 
 
 AT NORWICH AT THE REQUEST 
 
 OF THE BISHOP 
 
 WITH AN ADDRESS ON THE AUTHORITY OF 
 
 HOLY SCRIPTURE 
 
 HENEY WACE D.D. 
 
 PBEBENDABY OE ST. PAUL'S CATHEDBAL BECTOB OP 
 ST. MICHAEL'S COBS HILL 
 
 PUBLISHED UNDER THE DIRECTION OF THE TRACT COMMITTEE 
 
 LONDON 
 
 SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE 
 NORTHUMBERLAND AVENUE, W.C. 
 
 43, QUEEN VICTOEIA BTBEET, E.C. 
 
 BRIGHTON : 129, kobth stbeet 
 
 New Yobk : E. & J. B. YOUNG AND CO. 
 
 1903 
 
PBINTBD BY 
 
 WILLIAM CLOWES AND SONS, LIMITED, 
 
 LONDON AND BECCLB8. 
 
THE BIBLE AND MODERN 
 INVESTIGATION 
 
 LECTURE I 
 
 The subject on which your Bishop has done me 
 the honour to ask me to address you is that 
 of "The Bible and Modern Investigation." The 
 subject, as thus stated, is more general in cha- 
 racter than that which has become so familiar to 
 us of late years under the title of " The Higher 
 Criticism." It includes, for instance, the question 
 of the light which may be thrown upon the Bible 
 by archaeological investigations, and it refers to 
 the New as well as to the Old Testament. At 
 the same time it would, of course, be impossible 
 to survey all this ground in the course of three 
 lectures, and I shall probably be consulting the 
 wishes of those who proposed these lectures, and 
 of those who are attending them, if I consider 
 mainly the question of the light which has been 
 thrown upon the Old Testament by modern 
 
6 THE BIBLE AND MODERN INVESTIGATION 
 
 researches. It is an advantage, however, that by- 
 choosing this title, the Bishop has placed the 
 question of criticism in its true light. The word 
 "criticism" may seem to some minds to suggest 
 a critical, or even sceptical, temper on the part 
 of those who practise it ; but no such meaning 
 ought to be in our minds in dealing with the 
 subject. Such a disposition has undoubtedly 
 existed in many critics, especially in the leading 
 critics abroad ; but the questions which are now 
 so much occupying the mind of the Church and 
 the world have taken their origin from the pro- 
 cess, not only legitimate but necessary, of investi- 
 gation. A vast mass of information respecting 
 ancient history on the one side, and ancient 
 Hebrew literature on the other, has been brought 
 to light by the literary and archaeological investi- 
 gations of the last century, and it is an imperative 
 obligation upon all thoughtful men, and par- 
 ticularly upon all thoughtful Christians, that 
 they should consider what bearings these investi- 
 gations have upon the books on which their faith 
 in great measure depends, and upon the facts 
 which those books assert and presuppose. Other 
 people will do it, and have done it, if we do not ; 
 and if they approach the matter with bias, as 
 many of them have done, one-sided conclusions 
 may be drawn from such investigations, which 
 
LECTUBE I I 
 
 may mislead the public mind and unsettle the 
 faith of Christians. 
 
 But it cannot be requisite to spend any 
 time, in an audience of Clergymen, in urging 
 the necessity of taking part in these investiga- 
 tions, and of making ourselves acquainted with 
 their results. It may be worth while, however, 
 to illustrate in one or two instances the nature 
 and scope of such critical inquiries. That 
 branch of them which, at the moment, arouses 
 the greatest interest is called the Higher Criticism; 
 but its function may be very well illustrated by 
 the Lower Criticism, which is that of the text of 
 the Scriptures. Take, for example, the work of 
 scholars like Dr. Westcott and Dr. Hort, and the 
 Revisers. Their work mainly consisted in ascer- 
 taining what is the true text of the sacred 
 books. The facts brought to light since the 
 time of the Reformation have made it clear that 
 such a position as that practically assumed by 
 the Roman Church at the Council of Trent, that 
 any existing text of the New Testament could 
 be accepted, without inquiry, as an authentic 
 representation, is wholly inadmissible. The 
 opportunities afforded us for the collation of 
 manuscripts, and for reading the Fathers of the 
 Eastern as well as of the Western Church, have 
 made us aware of the fact that there are a large 
 
8 THE BIBLE AND MODERN INVESTIGATION 
 
 number of variations in the texts which have 
 been handed down to us, and that careful inquiry 
 is necessary in order to get as near as we can to 
 the originals. Take, for instance, the text re- 
 specting the three witnesses in the First Epistle 
 of St. John. It is now generally recognized that 
 important words in that text are not part of the 
 original composition, and criticism has rendered 
 the Church a valuable service in establishing 
 that fact. Every one would desire to avoid 
 treating as a part of the Word of God words 
 which were not written by its inspired authors. 
 Or take the conclusion of St. Mark's Gospel. 
 "Whether we agree with the view of the Revisers 
 that those concluding verses were not part of 
 St. Mark's own Gospel, or whether with Dean 
 Burgon and Dr. Salmon we think, as I do my- 
 self, that there is not sufficient reason for rejecting 
 them, no one can doubt that their authenticity, 
 in view of the difficulties connected with them, 
 is a proper subject of inquiry, and that the 
 Lower Criticism is doing a valuable work in 
 carefully investigating the subject. What it is 
 doing for us in all such cases is to render us 
 more sure than we otherwise could be of what 
 is the actual inspired revelation on which our 
 faith relies. The Higher Criticism aims at per- 
 forming the same service in a higher sphere of 
 
LECTURE I 9 
 
 investigation. "VVe know what has been the re- 
 sult of such criticism during the last half-century 
 respecting the New Testament. When I entered 
 the ministry, more than forty years ago, the air 
 was full of vague rumours that the German critics 
 had undermined the authenticity of the Gospels 
 and of St. Paul's Epistles ; and I remember a 
 very eminent Oriental scholar, a late Professor 
 of Arabic at Oxford, telling me that two German 
 laymen, Baur and Ewald, had done more to 
 elucidate the Bible than all the clergymen in 
 England. The result, however, has been a 
 strange comment on such an observation. 
 German and English scholars and divines have, 
 by purely critical methods, dispersed these 
 doubts, and the books of the New Testament 
 now stand on firmer ground, as authentic pro- 
 ductions of the persons to whom the Church has 
 always attributed them, than they did before ; 
 their text has been purified and rendered more 
 exact ; and our faith that we can use them as 
 the Word of God, spoken by His inspired 
 Evangelists and Apostles, has received an in- 
 valuable confirmation. 
 
 These considerations will best illustrate the 
 process which, amidst many difficulties and 
 confusions, is now, no doubt to our great 
 ultimate advantage, going forward with respect 
 
10 THE BIBLE AND MODEBN INVESTIGATION 
 
 to the Old Testament. Men are inquiring re- 
 specting the Old Testament, as they did during 
 the last half-century respecting the New, (a) 
 What is its true text, and (b) Whether its books 
 are rightly attributed to the authors whose names 
 they have traditionally borne. Take, for instance, 
 the Book of the prophet Isaiah. It is certainly a 
 very interesting and, in some respects, important 
 subject for inquiry, whether the latter half of 
 that book is by the Isaiah of the first half. 
 There are still scholars on both sides ; and it 
 is happily a question which may be discussed, 
 and on which differences of opinion may 
 prevail, without involving, as some other critical 
 questions do, vital considerations respecting the 
 trustworthiness of the sacred writings. But, 
 according as it is decided one way or the other, 
 considerable light is thrown upon the nature and 
 range of ancient prophecy. Or take the subject 
 of the Psalms. Their current popular title 
 affords a very good illustration of the nature 
 of the critical questions with which scholars are 
 at present more especially concerned. It is clear 
 that it is not possible to regard all the Psalms 
 which bear the inscription of a Psalm of David 
 as being really his ; and that, for example, when 
 at the end of Ps. lxxii. we read in the Hebrew, 
 " The prayers of David the Son of Jesse are 
 
LECTURE I 11 
 
 ended," although there are Psalms of Asaph and 
 of the sons of Korah in the collection thus con- 
 cluded, it cannot have been intended to say that 
 all the Psalms were those of David. It became 
 therefore an imperative matter to ascertain, as 
 far as possible, by such criticism as that of 
 Professor Kirkpatrick in his valuable edition of 
 the Psalter, or that of the equally valuable and 
 instructive work of the late Rev. John Sharpe, 
 what Psalms can be justly attributed to David, 
 and what tests we can rely upon in the matter. 
 The question, for instance, w T hether Psalm xviii. 
 can, as Professor Kirkpatrick considers, be re- 
 garded as truly ascribed to David involves most 
 important considerations respecting the character 
 of the ancient Jewish religion, and, consequently 
 respecting the whole history of the Jewish dis- 
 pensation. Questions such as these must needs 
 be asked with respect to every book of the Old 
 Testament. Not only is it impossible to prevent 
 their being asked, but in a right spirit they ought 
 to be asked ; and those who are confident of the 
 truth of their Christian faith will also be the 
 most confident that, in the end, the answer will 
 be of the greatest possible benefit to that faith. 
 There may, indeed, be a painful interval of 
 doubt and confusion, as there was with respect 
 to the New Testament ; but this is a necessary 
 
12 THE BIBLE AND MODEKN INVESTIGATION 
 
 consequence of our infirmities of mind and heart, 
 as well as of our comparative ignorance ; and they 
 constitute part of the strain and trial through 
 which faith has had to pass in all ages. 
 
 Having premised this brief recognition of the 
 necessity and value of Criticism in general, let us 
 pass to the main critical problems of the hour, 
 those which relate to the authenticity and 
 authority of the Old Testament Scriptures. Of 
 these problems the most important, because the 
 most decisive in their general bearing, are those 
 which relate to the Pentateuch. It is not, in 
 this case, a mere question whether the so-called 
 five Books of Moses are correctly attributed to 
 him, or whether parts of them, at all events, are 
 from other or later hands. As in the case of 
 Isaiah, it is quite conceivable that questions of 
 that nature might be discussed without affecting 
 the substantial value of the books, and without 
 any consequences to the general view taken of 
 the Old Testament as a whole. It is true that 
 as early as the Books of the Chronicles (2 Chron. 
 xxv. 4 ; xxxv. 12) and Ezra (vi. 18) not only 
 Deuteronomy but Leviticus and Numbers are 
 quoted as " in the Book of Moses " ; so that, as 
 Dillmann observes in the opening of his famous 
 discussion on the composition of the Hexateuch, 
 the name Torah, and the opinion that Moses 
 
LECTURE I 13 
 
 was the author of the whole Pentateuch, 
 acquired from that time an almost dogmatic 
 authority. Nevertheless it might reasonably be 
 urged that the books were so called apotiori, as it 
 is said, because Moses was regarded as the chief 
 author, and that the title need not really mean 
 more than the current appellation of the " Psalms 
 of David " ; not implying that all was his, but 
 that he was the chief author and originator. It 
 must, I think, reasonably be allowed that ex- 
 pressions in the New Testament, such as "the 
 Law of Moses/' cannot fairly be pressed to imply, 
 of necessity, more than that the five books on 
 the w T hole are of Mosaic origin and authority. 
 By common consent the conclusion of Deutero- 
 nomy, describing Moses' death, cannot be ascribed 
 to him, and similar exceptions might be admitted 
 with respect to other parts without inconsistency 
 with the general title given to them by the 
 Chronicler, or by the New Testament writers. 
 Even then, of course, it would be a grave 
 question how far the denial of Moses' authorship 
 was to be carried ; but there seems no incon- 
 sistency with Jewish and Christian tradition in 
 admitting the inquiry in principle. 
 
 But this is not the point which creates anxiety 
 at the present moment. What is alleged by a 
 very influential school of Old Testament critics 
 
14 THE BIBLE AND MODEBN INVESTIGATION 
 
 on the Continent, and, I am afraid I must say, a 
 school not less influential in England, is that the 
 Pentateuch, in its present form and its apparent 
 meaning, gives an entirely erroneous conception 
 of the real course of Jewish history. The im- 
 pression conveyed by it, and doubtless intended 
 to be conveyed by it, is that God revealed Him- 
 self, from the outset of the patriarchal history, as 
 the One Almighty God of heaven and earth ; 
 that He made a covenant with Abraham, and, 
 through him, with the Jewish nation ; that He 
 then revealed Himself more definitely to Moses, 
 and that Moses, in obedience to this revelation, 
 laid down the great outlines of the religious and 
 civil constitution of the Jews ; so that the rest of 
 the Jewish history is that of the manner in which 
 the people either failed to obey these laws, or 
 were elevated to a gradual apprehension and 
 observance of them by a succession of prophets 
 and kings, and, at length, by the severe discipline 
 of the Captivity. But, on the contrary, the view 
 now very generally adopted is that the history 
 of the Patriarchs has no adequate historical 
 foundation ; that Moses introduced only the 
 rudiments of the faith and the laws which be- 
 came the characteristic of the Jews, and that the 
 portion of the Pentateuch which describes those 
 laws in detail is to be assigned in the main to 
 
LECTURE I 15 
 
 the period of the Exile, or subsequent to it ; so 
 that what is commonly known as the Mosaic 
 system is really the result of a long development, 
 and not its starting-point. This, it must be felt, 
 involves nothing less than a revolution in the 
 view of Jewish history and revelation which has 
 prevailed, beyond question, in the Christian 
 Church from its commencement, and in the 
 Jewish Church at least since the time of the 
 Chronicler. It is difficult to see how another 
 very serious result can be avoided ; namely, that 
 the Pentateuch, at all events, was compiled or 
 composed in such a manner as to convey to the 
 Jews themselves, and to the whole Church for 
 some two thousand years, a mistaken, and even a 
 completely false, view of the religion and the re- 
 ligious history of the people of God. The eighth 
 principle of the Jewish religion to this day, as 
 stated by Dr. Friedlander, in his authoritative 
 manual on the subject, is : "I firmly believe that 
 the law which we possess now is the same which 
 has been given to Moses on Sinai." " The whole 
 Torah," he explains (p. 134), "including both 
 history and precepts, is of Divine origin ; nothing 
 is contained in the Torah that was not revealed 
 to Moses by the Almighty." From the time of 
 Joshua " until the present the Torah, in its 
 integrity, has been in the hands of the children 
 
16 THE BIBLE AND MODEEN INVESTIGATION 
 
 of Israel." It is striking to reflect that if th< 
 prevalent theory has grave consequences for th< 
 traditional belief of the Church, it would seen 
 absolutely destructive of Judaism, from which i 
 cuts the whole ground it rests upon. But '. 
 adduce this consideration, for the present, onb 
 to show what has been the impression produce( 
 by the sacred books of the Jews upon th< 
 Jews themselves. If that view could be estab 
 lished, the books of the Pentateuch would ceas< 
 to convey trustworthy information to ordinary 
 people. 
 
 Now, of course, if these views can be proved 
 we must take the consequences ; but in so grav 
 a matter we are bound to be careful in ascertain 
 ing what is really proved, and I understand tha 
 what I am chiefly asked to do in these lecture; 
 is to give an account of the extent to which sucl 
 proof or evidence has gone. In doing this i 
 seems to be my duty to put my own views ai 
 far as possible on one side. It would be quit< 
 impossible in three lectures to review the whole 
 controversy of criticism ; and I might be justly 
 deemed presumptuous if I were to attempt, or 
 my own behalf, to controvert views admitted b} 
 such distinguished scholars, both in this countr) 
 and in Europe. I will only beg respectfully thai 
 I may be allowed to reserve my own opinion or 
 
LECTURE I 17 
 
 various points which I shall mention as pro- 
 visionally admitted by many scholars. With that 
 proviso, I think I shall be consulting your wishes 
 and the intention of the bishop if I lay before 
 you a statement of the conclusions on which the 
 majority of critical scholars are agreed, and of 
 the questions on which they differ. 
 
 Those points of difference are not quite fairly, 
 or, at least, not adequately, explained in most of 
 the popular books on this subject. Ordinary 
 readers, for instance, of Professor G. A. Smith's 
 brilliant volume on " Modern Criticism and the 
 Preaching of the Old Testament " would derive 
 the impression that there was only one sort of 
 criticism, and one set of results from that criticism. 
 " We may say," he says (p. 72), " that Modern 
 Criticism has won its war against the traditional 
 theories. It only remains to fix the amount of 
 the indemnity." " We have seen," he says again 
 (p. 73), " that its main conclusions rests upon 
 literary and historical facts furnished by the Old 
 Testament itself . . . that they are as solid as 
 the results can be of a science at work upon so 
 remote a period of history." Now, if this were 
 true, it would be vain for a person like myself 
 to beg for a suspension of judgment upon such 
 conclusions, with such resources as are at his 
 disposal on an occasion like this. But you will 
 
 B 
 
18 THE BIBLE AND M0DEBN INVESTIGATION 
 
 feel that it is a different matter to lay before you 
 independent evidence of the results of criticism, 
 and to point out as a matter of fact, and not of 
 opinion, what the prevalent conclusions of modern 
 investigation at the present stage really are. 
 
 Fortunately it is possible to do this very dis- 
 tinctly, not as the result of my own impressions, 
 but in the statements of an eminent foreign 
 scholar whose authority on the subject is un- 
 questionable. I refer to the well-known name 
 of Dr. Hermann Strack, Professor of Theology 
 in the University of Berlin. He is well known 
 for his own important contributions to Old 
 Testament criticism and to Jewish learniDg ; for 
 the Commentary which, in conjunction with 
 Professor Zockler, he edited on the Old and New 
 Testaments ; and for his contributions, on some 
 of the chief questions of criticism, to Herzog's 
 Encyclopaedia. He has published an " Introduc- 
 tion to the Old Testament," which in many 
 respects, and particularly in the completeness of 
 its account of the literature of the subject, is the 
 most useful book of the kind ; and the fifth 
 edition of this Introduction, from which I shall 
 quote, was published in 1898. He tells us in 
 the Preface that " in relation to questions of 
 criticism, my endeavour has been to state their 
 present position as objectively as possible, not 
 
LECTUKE I 19 
 
 putting my own opinion in the forefront. I 
 believe," he says, "that a book of this kind may 
 be a useful guide, in teaching and learning, to 
 persons who, on many points, may have a very 
 different opinion from my own." He himself 
 is an earnest Christian, but accepts many of the 
 critical conclusions he reports. I propose to lay 
 before you, in the remainder of this lecture, 
 statements made by this authoritative writer, 
 in a book published in the midst of the critical 
 world of Germany, as to the present position of 
 critical inquiries into the Pentateuch, or rather 
 the Hexateuch ; for, as you will be aware, the 
 Book of Joshua is regarded by most critics as 
 closely connected, in respect to its composition, 
 with the five so-called Books of Moses. 
 
 He says on page 31/*. : "That the following 
 propositions may be described as the results of 
 investigation, up to the present time, which 
 have received fairly general recognition : — 
 
 u (a) That five written sources lie at the 
 foundation of the Hexateuch ; namely, (1) P, 
 commencing with the first chapter of Genesis, or 
 the Priest Codex, . . . called by Ewald the 
 Book of Origins, constituting the esoteric repro- 
 duction by a priestly hand of the oldest traditions 
 of Israel ; (2) H, the Law of Holiness, consisting 
 of chapters xvii.-xxvi. of Leviticus, called by 
 
20 THE BIBLE AND MODEEN INVESTIGATION 
 
 Dillmann the Sinaitical Law ; (3) E, the Elohist, 
 or second Elohist, . . . called by Dillmann the 
 Book of the Israelite Legendary Narrative ; (4) 
 J, the Jehovist, ... or the Prophetic Narrator ; 
 (5) D, . . . the author of the greater part of 
 Deuteronomy. 
 
 " (b) Not a few sections, though they are 
 only preserved in one or other of these written 
 sources, are derived from an earlier time than 
 these writings ; as, for example, the Decalogue 
 and the Book of the Covenant in Exodus 
 (chapters xx.-xxiii.), and most of the poetical 
 pieces. . . . 
 
 " (c) P, being the receptacle of the ceremonial 
 laws, has, in course of time, received many, 
 perhaps very many, enlargements. . . . 
 
 " (d) Among these writings there is a close 
 relation, in language and expression, between P 
 and H on the one side, and E and J on the other ; 
 and, accordingly, the latter are sometimes de- 
 scribed in their combination as J E." 
 
 Such, says Dr. S track, are the points of fairly 
 general agreement. On the other hand, "sub- 
 stantial differences subsist at present in relation 
 to the following points : the succession in time 
 and the absolute age," or, in other words, the 
 relative and absolute age, "of these various 
 written sources, the vicissitudes to which each of 
 
LECTURE I 21 
 
 them has been exposed up to the time of its 
 being combined with one or more of the others, 
 and the number and character of the various 
 recensions or combinations which it has under- 
 gone. The first-named differences, those which 
 relate to the relative and absolute age of the 
 documents, are of the greatest importance." 
 
 Dr. Strack proceeds, accordingly, to discuss 
 these more particularly. The Hexateuch, he 
 says, begins with a passage from P ; namely, the 
 first chapter of Genesis. For this reason, and 
 also because the thread of P was evidently used 
 for the purpose of arranging upon it the parts 
 taken from other sources, it and the other 
 Elohistic source were for a long time regarded as 
 older than the Jehovistic, and, above all, older 
 than D. This remains, substantially, the view 
 of Dillmann, by universal consent one of the two 
 or three greatest names in Old Testament 
 criticism, who died eight years ago. But to this 
 view a direct opposition is offered by a school 
 which is commonly described as that of Graf and 
 Wellhausen, but which was really originated 
 seventy years ago by the eminent Strasburg 
 critic Keuss. For a long time it attracted very 
 little attention ; but it was taken up by Well- 
 hausen in 1878, and, in consequence of his 
 brilliant exposition, it has since acquired a large 
 
22 THE BIBLE AND M0DEKN INVESTIGATION 
 
 circle of enthusiastic supporters, which, said Dr. 
 Strack four years ago, is still on the increase. 
 
 It is important, if we are really to estimate 
 the nature of this view, to realize the form 
 in which Wellhausen presents it, and the con- 
 sequences which in his mind, it involves. I 
 quote again from Strack. He says (p. 53), 
 that "through Wellhausen and his following, 
 the view has now acquired almost sole supre- 
 macy, that P in its oldest parts is only of 
 Exilic origin, and, in the great mass of it, of 
 post-Exilic origin, and that it is wholly un- 
 trustworthy for forming a judgment of Mosaic 
 or even of pre-Exilic times. He calls it 
 ' fiction/ ' downright fiction/ and says that it 
 " has really succeeded in veiling the true time 
 of its composition." The Tabernacle, he says, 
 is not really the original, but the copy, of the 
 Temple at Jerusalem ; and another more tem- 
 perate and reverent critic of the same school, 
 Cornill, also maintains this view respecting the 
 Tabernacle. It is the product, says Wellhausen, 
 "of an imagination which does not simply 
 paint a picture of the past, but calculates, and 
 constructs, and produces nothing but dry 
 schemes and skeletons/' The incredible sober- 
 ness of the narrative is, nevertheless, mere 
 imagination ; and so on. Strack observes that 
 
LECTURE I 23 
 
 this contention, " that the Tabernacle, with the 
 innumerable particulars that are given us about 
 its construction, relating to its materials, 
 its measurements, its ornaments, can be due 
 entirely to the imagination of the author of P, 
 and that the very names and numbers, if they 
 do not also occur in J E come from the same 
 imaginative source, requires from the reader a 
 considerable exercise of belief in psychological 
 improbabilities. " Yet Dr. Driver, though in 
 this and other subjects he softens Wellhausen, 
 gives a substantial adherence to his view by 
 saying that in this and other points "there is 
 a good deal in P which cannot be regarded as 
 historical" (" Introduction," 6th edit., p. 128 n.), 
 or, in plain language, matter of fact. Strack adds 
 that he does not know of any satisfactory 
 attempt to explain away the moral offensive - 
 ness of alleging the introduction of such 
 deliberate untruths through Ezra. It cannot, 
 he thinks, be denied that there are historical, 
 geographical, and similar errors in the books 
 of the Old and New Testaments, as in the 
 chronology of the Books of the Kings ; but 
 avowed or implied charges of deliberate mis- 
 representation of facts are, he says, to be 
 decidedly repelled. 
 
 However, he adds, the state of the scientific 
 
24 THE BIBLE AND MODERN INVESTIGATION 
 
 struggle on this subject is, at the present day, 
 "of so serious a character that the question 
 whether Moses wrote anything, or how much, 
 of the Pentateuch must for the time be re- 
 garded as a secondary matter." The point at 
 issue now is " whether P, combined with the 
 other documentary sources of the Pentateuch, 
 does, or does not, afford a substantially true 
 picture of the time of Moses, and whether P 
 is previous to the Exile, or after it." He 
 himself distinctly opposes the view of "Well- 
 hausen, as also did Dillmann. He points to 
 such facts as that Egypt had from ancient 
 times a numerous and influential caste of 
 priests in various orders, and says it would be 
 only natural that Israel should similarly, at an 
 early date, have had an organized priesthood, 
 and could not have waited for eight centuries 
 without a written priestly law. Further, he 
 observes that, in order to bring the Old Testa- 
 ment books into harmony with this new con- 
 struction of history, they have to be violently 
 handled, both critically and exegetically, and 
 that the older historical books afford frequent 
 evidence of matters in P which were known to 
 them ; also that P contains many laws which 
 in the Exile, or after it, would be aimless or 
 impracticable, while much is missed of which 
 
LECTURE I 25 
 
 the omission in a post-Exilic book would be 
 incomprehensible. Strack also strongly opposes 
 the view that Deuteronomy was composed in 
 the days of Josiah. On the whole, he con- 
 cludes that " the various sources probably 
 existed for a considerable time independently, 
 side by side ; that in copying them archaisms 
 would naturally disappear, and additions would 
 readily be made in the historical, and particu- 
 larly in the legislative, portions. Consequently 
 the time of the composition of the various 
 documents cannot well be defined, even approxi- 
 mately, but at present their age is generally 
 estimated much too low." 
 
 Now, I am not adducing these differences 
 for the purpose of throwing any general dis- 
 credit on criticism. It is inevitable in such a 
 science, especially when pursued so recklessly 
 as I must needs say it is in Germany, that 
 great differences should arise in the course of 
 its development. The conclusion to which I 
 would point, and which seems to me unavoid- 
 able, is that, in matters of the utmost conse- 
 quence to our view of the Old Testament, no 
 settled results can be said to have been yet 
 attained on purely critical grounds. When we 
 are told by a great scholar, writing in the purely 
 objective spirit and method of Strack, that 
 
26 THE BIBLE AND MODERN INVESTIGATION 
 
 the main question now at issue is whether we 
 can derive from the principal documents of 
 the Pentateuch any true picture whatever of 
 the age of Moses, we are obliged to conclude 
 that criticism, standing by itself, is entirely at 
 fault in its investigations. English books, 
 therefore, which talk of the ascertained results 
 of criticism, without drawing adequate atten- 
 tion to those which are not ascertained, are 
 under a mistake ; and are, however well inten- 
 tioned their authors may be, misleading their 
 readers. It may be that the majority of critics 
 are right in analyzing the Pentateuch into five 
 or six documents, as there is a large preponder- 
 ance of opinion in favour of such analysis ; 
 but as to the conclusions to be drawn from 
 that subdivision there is at present a vehement 
 dispute ; and some of the consequences which 
 that dispute involves will be the subject of my 
 second lecture. 
 
LECTURE II 
 
 The result of the evidence brought before you 
 in the last Lecture was to show that there is a 
 great division between two schools of critics on 
 a cardinal point of historical fact. There are, 
 in Dr. S track's words, " substantial differences " 
 still subsisting between them as to the relative 
 and absolute age of the various documents out 
 of which they believe the Pentateuch to have 
 been compiled, and these differences involve 
 grave consequences of historical interpretation. 
 The point on which they are agreed is simply 
 that the Pentateuch is compiled from those 
 documents. Even this, indeed, still finds stout 
 opposers. The late Dr. W. H. Green, once the 
 Chairman of the American Company for the 
 Revision of the Authorized Version of the Old 
 Testament, strenuously opposed, to the last, 
 what he called the divisive hypothesis ; and 
 only the year before last an eminent French 
 critic, M. Hale'vy, writing, as he says, in 
 complete indifference as to the date of the Old 
 
 27 
 
28 THE BIBLE AND MODERN INVESTIGATION 
 
 Testament books, nevertheless says * that " the 
 documentary hypothesis, by its violent and 
 arbitrary expedients, makes of Genesis an 
 exceptional and isolated composition ; whereas 
 the theory of the unity of its authorship brings 
 it within the family of similar works in Semitic 
 antiquity, and leaves everything in its place, 
 without having recourse to various rehandlings 
 and re-editings." I would only myself venture 
 to say that the theory seems to me discredited 
 by the excessive minuteness with which the 
 division of documents is supposed to be carried 
 out. When verses are split up into halves and 
 thirds, and the different small sentences, or 
 parts of sentences, or even words, are assigned 
 to different documents, we seem to be at least 
 in a literary atmosphere of which there is no 
 other experience, certainly not at that date. 
 The observation of Dean Milman f seems very 
 forcible : " That any critical microscope, in the 
 nineteenth century, can be so exquisite and so 
 powerful as to dissect the whole with perfect 
 nicety, to decompose it, and assign each separate 
 paragraph to its special origin in three, four, or 
 five, or more independent documents, each of 
 
 * "Recherches Bibliques," vol. ii. p. 182. 
 
 "f " History of the Jews," 4th edit., Preface, p. xxiii. 
 
LECTURE II 29 
 
 which has contributed its part, this seems to 
 me a task which no mastery of the Hebrew 
 language, with all its kindred tongues, no 
 discernment, however fine and discriminating, 
 can achieve." 
 
 However, what I am endeavouring to do here 
 is to take, as far as possible, what may be 
 alleged to be the accepted results of criticism, 
 and to see to what they point. Let me proceed, 
 therefore, to ask a further important question, 
 of which very little notice seems to be taken 
 in most of the accounts of critical results. 
 Let us assume, for the sake of argument, that, 
 as Dillmann puts it, the Elohistic Narrator wrote 
 his document in the first half of the ninth 
 century ; that J, or the Prophetic Narrator, com- 
 posed his document about the middle of the next 
 century ; that Deuteronomy, in its present form, 
 was produced not long before the eighteenth year 
 of Josiah, or about 625 B.C. ; and that P, or 
 the Priest Code, was produced about the year 
 800. The question must surely present itself, 
 On what were these various writings based ? 
 It is urged, by writers like Professor G. A. 
 Smith and Mr. Ottley, that, in the words of 
 the latter 's preface, " it is well to recognize 
 the fact that the patriarchal period is described 
 to us in narratives which were compiled in their 
 
30 THE BIBLE AND MODERN INVESTIGATION 
 
 present form about a thousand years later than the 
 events they describe," and of which therefore, as 
 Professor G. A. Smith observes, "it is simply 
 impossible for us at this time of day to establish 
 the accuracy." But because these supposed 
 documents may have been compiled, in their 
 present form, at the dates mentioned, does it 
 follow that they were composed then, and that 
 no older sources lay behind them ? 
 
 It is instructive to listen on this point to the 
 statements of Dillmann, in that classical discussion 
 of the origin of the Pentateuch to which I have 
 referred. He speaks (p. 614) of the conviction 
 of the author of Deuteronomy that he was 
 " reasserting the ancient Mosaic law, and unfold- 
 ing to his time the most original spirit of the 
 institutions of Moses. But he would not," says 
 Dillmann, " have been able to assert this claim 
 unless he had been conscious of having drawn 
 the matter of his ordinances and laws out of the 
 oldest codices then received as Mosaic ; and the 
 priest Hilkiah . . . could not have recognized the 
 Book of the Law in Deuteronomy as the Book of 
 Moses, and assisted to bring about its recogni- 
 tion, unless he had been of the same conviction. 
 We at the present day," he continues, " have no 
 ground for doubting this conviction of him and 
 his contemporaries. Quite the contrary. Where 
 
LECTURE II 31 
 
 we can test his proceeding, by the older books 
 which still remain to us, the conscientiousness is 
 evident with which he acted in the reproduction 
 of the ancient law ; and this raises a favourable 
 presumption for those parts of his ordinances 
 and laws which we cannot similarly check." In 
 other words, in Dillmann's view, Deuteronomy 
 was put into its present form in the time of 
 Josiah, but the material which is embodied in 
 it is Mosaic, and we have every reason to trust 
 the faithfulness of the author in reproducing the 
 authorities on which he relied. Again, of the 
 Elohistic author (p. 619) he says: "Without 
 doubt the author made use for his work of 
 written sources, of which at that time, beyond 
 question, many existed. The collection of laws 
 in Exod. xx.-xxiii. was not composed by him, 
 but incorporated with his work, and the fact 
 that his language often recalls that of this codex 
 may be explained by his having so often read it. 
 Other written materials, of the same character, 
 are the list of stations in the wilderness, and 
 various songs, particularly the Book of the "Wars 
 of Jehovah, which may have been the first 
 source of his narrative of the wars. The state- 
 ment in Exod. xvii. 14, " The Lord said unto 
 Moses, Write this for a memorial in a book, and 
 rehearse it in the ears of Joshua," may be 
 
32 THE BIBLE AND MODERN INVESTIGATION 
 
 regarded as evidence of the same fact, and so 
 may the historical material of Gen. xiv." Dill- 
 mann adds, indeed, that the author would have 
 drawn most of his material from oral tradition, 
 which, having in substance assumed a fixed form 
 much earlier, still flowed in a full and living 
 stream at this author's time ; and it is well known 
 how tenacious such oral tradition may be in 
 the East. The latter observation, however, is a 
 mere opinion ; but there is, it will be seen, in 
 Dillmann's view, distinct evidence that the 
 writer in question, whoever he was, was able to 
 use, and did use, written documents. 
 
 So, again, with respect to the Jehovistic writer, 
 Dillmann says (p. 628) that he must have had, 
 not only the written sources of the Elohistic 
 writer before him, but others. Again, discussing 
 (p. 631) the argument that the Jehovistic writer 
 is older than the Elohistic, and not, as Dillmann 
 says, later, he observes that the evidence does 
 not prove that J is older than E, but only that 
 for the time from Moses to Joshua he was able 
 to use other and in some way better sources. 
 Once more, with respect to the Priest Codex, 
 Dillmann says (p. 665) that valuable sources 
 were at the writer's disposal respecting the 
 relations of the nations, as in the tenth and 
 thirty-sixth chapters of Genesis ; and the tenth 
 
LECTUBE II 33 
 
 chapter of Genesis affords us, as other evidence 
 shows, the oldest accounts respecting the circle 
 of nations there mentioned. Generally, with 
 respect to the date at which Israelitish literature 
 commenced, he says (p. 644) that the suggestion 
 that it began in the eighth century is contra- 
 dicted by the existence of many remains of older 
 writings. Various reasons, and the testimony 
 of Deuteronomy, point much rather to the early 
 centuries of the occupation of Canaan, to the 
 time of Samuel at the latest. The general 
 movement of the Jewish nation, from Saul's and 
 David's times onwards, presupposes, he says, 
 that the Law of Jehovah had already exerted 
 an educating effect upon them. With other 
 ancient people it was the priests who originally 
 concerned themselves in collecting the various 
 ordinances promulgated in the Name of God ; 
 and there is still less reason to doubt that in 
 such circles matters relating to the priest's duties 
 and relations were handed down in short rules, 
 either oral or in writing. 
 
 Observations of this nature, which are quite 
 in the character of Dillmann's strong sense and 
 historical capacity, take us back altogether 
 behind the documents which, for the purpose of 
 argument, we are assuming to exist. There is a 
 memorable passage in Dr. Driver's discussion of 
 
 
 
34 THE BIBLE AND MODERN INVESTIGATION 
 
 the date of the Prophetical Narrative of the 
 Hexateuch which deserves attentive considera- 
 tion in this connection. "The terminus ad 
 quern" he says (p. 123, 6th edit.), for the date 
 of J and E (that is, the latest date to which they 
 can be assigned) is fixed by the consideration 
 that they must be earlier than Amos and Hosea. 
 "But," he proceeds, "the terminus a quo" (that 
 is, the earliest date) " is more difficult to fix 
 with confidence ; in fact, conclusive criteria fail 
 us. We can only," he says, "argue upon 
 grounds of probability derived from our view of 
 the progress of the art of writing, or of literary 
 composition, or of the rise and growth of the 
 prophetic tone and feeling in ancient Israel, or of 
 the periods at which the traditions contained in 
 the narrative might have taken shape, or of the 
 probability that they would have been written 
 down before the impetus given to culture by the 
 monarchy had taken effect, and similar con- 
 siderations, for estimating most of which, though 
 plausible arguments, on one side or the other, 
 may be advanced, a standard on which we can 
 confidently rely scarcely admits of being fixed. 
 Nor does the language of J and E bring us to any 
 more definite conclusion. Both belong to the 
 golden period of Hebrew literature. They 
 resemble the best parts of Judges and Samuel 
 
LEOTUBE II 35 
 
 (much of which cannot be greatly later than 
 David's own time) ; but whether they are 
 actually earlier or later than these, the language 
 and style do not enable us to say. . . . All 
 things considered," he concludes, " both J and 
 E may be assigned with the greatest probability 
 to the early centuries of the Monarchy." 
 
 There could not be a more candid acknowledo-- 
 ment of the entire absence of any real grounds 
 for the conclusion which is reached. Every 
 reason alleged is hypothetical. All is a question 
 of " our view " of such hypothetical matters as 
 the period at which the traditions contained in 
 the narrative " might have" taken shape, or of 
 11 our view," again, of the progress of the art 
 of writing. There remains the supremely im- 
 portant fact, to which Dillmann draws attention, 
 that the Pentateuch evidently quotes written 
 sources which are at least as old as the ao-e of 
 Moses. If so, in estimating the historical value 
 of the narratives of the Exodus, or of the 
 Patriarchs, the important question becomes, not 
 what is the date of those supposed documents of 
 which the Pentateuch is now composed, but 
 what was the date and the value of the ancient 
 written sources which are employed in those 
 documents themselves ? It is entirely begging 
 the question, and throwing an illusion over us, 
 
36 THE BIBLE AND MODERN INVESTIGATION 
 
 to talk as if our authority for the ancient 
 narratives of the Pentateuch were no earlier than 
 the literary documents of which it is composed. 
 The real question is, From what were they them- 
 selves compiled, and have we any reason to 
 doubt that they have preserved to us faithful 
 records of documents older than themselves ? 
 Primd facie, the writers were honest men. We 
 need not, at present, put their value higher than 
 that ; though, as I will point out in the third 
 lecture, we may well be prepared, and ought to 
 be prepared, to say more of them than this. 
 But, at all events, in these documents we have 
 records of older documents, and no one is in a 
 position to say, either that many of those older 
 documents are not contemporaneous with the 
 events they narrate, or that they are not trust- 
 worthy. There are distinct statements, for 
 example in the Pentateuch, that the records of 
 certain events were expressly written by Moses. 
 It is suggested, by what seems a strange want of 
 logical force, that because it is distinctly said 
 that Moses wrote certain parts of the work, we 
 may assume that he did not write the rest. I 
 submit that it is a much more reasonable con- 
 clusion that if he did write some parts of the 
 Pentateuch, such as the passages referred to by 
 Dillmann in Exodus, it is clear that he might 
 
LECTUBE II 37' 
 
 have written more, and that we have to deal 
 with the distinct possibility that, as Milman, I 
 think, has said, we have in the Pentateuch " the 
 very note-book of Moses." At all events, by 
 considerations such as these we are taken back 
 far behind the documents of which so much is 
 now made. Let them be, for the sake of 
 argument, the compositions out of which the 
 existing Pentateuch was compiled ; but what 
 were the materials out of which they were 
 composed ? Obviously, in some cases, written 
 materials; and, if so, we have in our hands 
 written evidence of a far earlier date than the 
 current theories assume. 
 
 Cousiderations such as these have worked out, 
 in Dillmann's hands, to very remarkable results. 
 He was Professor of Theology in Berlin, and 
 after his death the manuscript was found among 
 his papers of the last series of lectures which he 
 delivered in 1894, and these were published a 
 year later under the editorship of Professor 
 Kittel, himself a critic of great authority belong- 
 ing to Dillmann's school. These lectures are 
 remarkable, in the first place, for the decisive- 
 ness with which they reject the views of 
 Wellhausen's school. In his introductory sketch 
 of the history of the science he says that, accord- 
 ing to his conviction, the views of that school are 
 
38 THE BIBLE AND MODERN INVESTIGATION 
 
 entirely inconsistent with the statements of 
 the Old Testament (p. 24). There has been no 
 more able criticism of that view in this country 
 than the work of Professor James Robertson, 
 of Glasgow, entitled " The Early Religion of 
 Israel as set forth by Biblical Writers and by 
 Modern Critical Historians," and of this work 
 Dillmann says (p. 59) that " reference should be 
 made, in respect to the inner contradictions and 
 impossibilities of the theory in question, to the 
 work of James Robertson, of Glasgow." " It is 
 a book," he says, " which is no doubt somewhat 
 general in its treatment of the subject, but it 
 hits the nail on the head." That book is treated 
 with comparatively little attention by the so- 
 called critical school in this country, and it 
 should be more widely known that by a critic 
 of such unquestioned authority in Germany as 
 Dillmann it was regarded as hitting the nail on 
 the head in respect to the prevalent theories. 
 It is a book of the greatest interest, and should 
 be in the hands of every one who deals with this 
 question. In fact, as was said in the review of 
 Dillmanns lectures in Schiirers Journal, he is 
 in even angry opposition to the new school. 
 
 But it is evident that one reason for the 
 earnestness of his opposition is that he is pro- 
 foundly convinced of the internal verisimilitude of 
 
LECTURE II 39 
 
 the old Jewish and Christian view of the course 
 of the Old Testament revelation. His lectures 
 discuss in detail the main truths revealed in the 
 Old Testament ; but the first part of them is a 
 historical portion, in which he reviews, in con- 
 siderable detail, the whole course of the sacred 
 History as there narrated ; and it is most 
 striking to find that he fully recognizes the sub- 
 stantial truth of the ancient traditions, and of 
 the course of the Jewish dispensation as hitherto 
 understood. He endeavours to combine, in fact, 
 in a manner which may be to some extent incon- 
 sistent, but which is all the more remarkable and 
 instructive, his critical view of the construction 
 of the Pentateuch with a firm belief in its sub- 
 stantial trustworthiness. A characteristic illus- 
 tration of his point of view is afforded by his 
 opening remarks on the religion of the Patriarchs 
 and its development. He allows, indeed, that 
 the original narratives have been transformed 
 and idealized ; but nevertheless he says (p. 82), 
 "that in connection with the wanderings and 
 the formation of nations which are associated 
 with the names of Abraham, Lot, Isaac and 
 Ishmael, Jacob and Esau, there was completed 
 the formation of a higher and purer faith in God 
 within the youngest of these families, the centre 
 of them all, the family of Abraham, Isaac, and 
 
40 THE BIBLE AND MODERN INVESTIGATION 
 
 Jacob ; and the whole narrative of Genesis has 
 for its main object to exhibit this development of 
 religion. If it be maintained that this representa- 
 tion rests upon a mere idealistic conception of later 
 writers, and is not to be treated as historical, it 
 must be replied that not merely Genesis, but 
 the whole of the Old Testament speaks of a 
 covenant, of a special relation in which God stood 
 with the Fathers Abraham, Isaac, and Jacob; 
 that Moses himself based his own work on this 
 connection with the God of the Fathers ; . . . 
 and that, consequently, even if the Book of 
 Genesis had said nothing about it, we should be 
 obliged to postulate the acquaintance of these 
 Fathers with the living God, and their possession 
 of a higher faith in God." But it has, he says, 
 already been shown by him that " such a higher 
 belief in God, such a belief as rises above 
 heathenism, cannot be formed without revelation, 
 and such revelation cannot be brought about with- 
 out specially gifted men, of a lofty religious spirit, 
 to be its bearers ; " and that, consequently, we 
 should be obliged to postulate the existence of 
 such " men of revelation," as he calls them, 
 before that time, even if no names of them had 
 been handed down, as they have been in the 
 case of Abraham and his successors. "We 
 may," he says, " readily admit that the names so 
 
LECTUEE II 41 
 
 handed down were only the most important and 
 the weightiest, while others, of a secondary- 
 character, have fallen into the background in 
 the tradition, and gradually disappeared. Ac- 
 cordingly, on grounds of reason and fact, the 
 representation given in Genesis of the course of 
 the matter justifies itself, at any rate on the 
 whole and in the main ; and w T ith this admission 
 we have enough for our purpose." 
 
 Consequently he considers (p. 87) that Abra- 
 ham, while eminent in many ways, is particularly 
 distinguished in this — that even before his re- 
 ception of special Divine revelations he possessed 
 a simpler and more spiritual conception of God, 
 and that this was deepened in him by the 
 various experiences of his life. It is to this 
 original disposition of Abraham that the special 
 Divine revelation now attaches itself. Accord- 
 ing to the conception of the narrator in Genesis, 
 Abraham's separation from his surroundings, his 
 introduction to Canaan and its stranger popula- 
 tion, were Divine means for producing and main- 
 taining in him a loftier religious feeling and 
 knowledge of God. " It was profoundly provi- 
 dential that, precisely at the time when the last 
 remains of a simple faith in God were disappear- 
 ing in heathen darkness, that special and saving 
 witness from God commences which the Bible 
 
42 THE BIBLE AND MODERN INVESTIGATION 
 
 comprehensively designates as ' the Covenant 
 with our Fathers. 7 " Genesis, especially, in the 
 narrative of the prophetic writers, draws a com- 
 prehensive picture of this special Divine process 
 of revelation to Abraham and his descendants ; 
 and this narration expresses " the perfectly just 
 conclusion, as the conviction of such writers, that 
 the preservation of a simpler kind of knowledge 
 and fear of God, among the Patriarchs of Terah's 
 line, arose, and could only arise, out of the 
 special and extraordinary working of God upon 
 peculiarly qualified men, who were the leaders 
 and heads of this house and family." 
 
 I quote these passagee in order to illustrate how 
 fully, in spite of the critical qualifications with 
 which he accompanies his admissions, Dillmann 
 accepts the historical truth of the narratives in 
 Genesis respecting the Patriarchs, and how 
 deeply he feels them to be connected with a true 
 apprehension of the whole course of Divine 
 revelation. He says at the opening of this part 
 of his book (p. 75), in words which cannot be 
 too earnestly taken to heart, in respect to our 
 own position in this controversy, that his whole 
 attention is directed " towards strict history ; 
 that is, to the investigation of the certain and 
 indubitable facts through which the kingdom of 
 God upon earth was founded and developed." 
 
LECTUKE II 43 
 
 " It is," he says, " firm, sure, historical ground 
 that we must have beneath our feet if, in the 
 present day, we are to meet, with any prospect 
 of success, the disbelief which is spreading more 
 and more widely amidst the scientifically 
 educated classes in respect to the revealed 
 character of the Biblical religion." 
 
 Let me quote one other passage which affords 
 a striking illustration of his keen sense of the 
 historic truth of the narrative. He is referring 
 to the scenes of violence and crime described 
 in the Book of Judges, and says (p. 138) that 
 " against such descriptions we must set the 
 noble sketch of honourable and pious manners in 
 Bethlehem- Judah, afforded, for instance, by the 
 Book of Ruth, or the charming picture of the 
 family of Elkanah and Hannah in Kama. Unless 
 the religion of Jehovah had been exerting its 
 quiet and moralizing influence on many families 
 of the people ; unless many men, both in the 
 circles of the priests and at the central Sanctuary, 
 had cherished the higher principles of the teach- 
 ing of Moses ; and unless, so far as in them lay, 
 they had also worked for the maintenance of the 
 Mosaic institutions, the new religious movement 
 at the end of this period, and at the beginning of 
 the period of the Kings, and the fruits of the 
 Mosaic spirit which then burst forth, would not 
 
44 THE BIBLE AND MODERN INVESTIGATION 
 
 be conceivable. We may also boldly maintain 
 that a considerable part of the Mosaic institution 
 obtained a firm development in these centuries 
 under the guidance of the priests of the central 
 Sanctuary, especially the system of sacrifices, the 
 popular feasts of the Passover, Pentecost, and 
 Tabernacles, the oldest basis of the Law and the 
 Covenant. Although every neighbourhood and 
 every tribe still went too much its own way, and 
 though in all such matters extraordinary freedom 
 prevailed, . . . nevertheless the endeavour to 
 regulate these things more and more according 
 to the institutions of Moses must have lived on." 
 It will be seen from such extracts that 
 Dillmann's acceptance of the critical analysis of 
 the Pentateuch is combined with a firm belief in 
 the substantial truth of the narratives which are 
 embodied in it. We may think it difficult to 
 maintain this combination. We may question 
 whether such an artificial construction as he 
 describes in the Pentateuch, combined with the 
 idealizing process he recognizes in some of the 
 narratives, affords that firm historical ground 
 which he nevertheless believes himself to possess ; 
 and we may consider that, as I will show in the 
 next Lecture, we need, and we possess, higher 
 guarantees for the historical truth of those 
 narratives than such as even he allows. But, 
 
LECTURE II 45 
 
 at least, we have this important fact before us, 
 that one of the great leaders of the critical 
 movement in Germany — not a few people think 
 the ablest and most learned man among them 
 — remained, nevertheless, convinced that those 
 ancient narratives contain, in the main, true 
 history, and that they afford the only adequate 
 explanation of the subsequent religious history 
 of the Jews. To him Abraham, Isaac and 
 Jacob, Moses and his successors, are not the 
 dim shadows which are all that is allowed to 
 us by such writers as Professor Adam Smith, 
 but are living " men of revelation," capable of 
 receiving special revelations from God, and 
 handing on those revelations faithfully to their 
 descendants. 
 
 I would submit that this is, after all, the 
 point we chiefly have to keep in view in these 
 controversies. It cannot well be supposed 
 that any discoveries will enable us to ascer- 
 tain the exact history of the Old Testament 
 books. It is scarcely to be conceived that any 
 criticism, however painstaking and minute, can 
 take us back to the exact original sources or 
 authors, through the lapse of so many centuries. 
 As Dean Milman and Professor Margoliouth 
 have urged, the vicissitudes of the Hebrew text 
 are comparatively little known to us, and it is 
 
46 THE BIBLE AND MODERN INVESTIGATION 
 
 only reasonable to suppose that it has undergone 
 many modifications since it was first committed 
 to writing; and only the other day you may 
 have noticed in the newspapers an account of the 
 discovery of a Hebrew papyrus which appears to 
 contain fragments of a text exhibiting important 
 variations from the existing one. A very remark- 
 able paper by Professor Margoliouth will be 
 found in a small volume called " Criticism 
 Criticised," consisting of addresses given at 
 Oxford last February, in which this point is 
 urged with all his learning and force. The real 
 history of the Elohistic redaction of some of the 
 Psalms, for instance, is hardly known at all ; but 
 it is clear that at certain periods the text of 
 the sacred books was modified, in deference to 
 certain rules laid down by the Scribes. The 
 only thing we can hope to attain is a reasonable 
 assurance that the narratives, as they have come 
 down to us, are substantially to be trusted. 
 
 It is notorious that a great philosophical bias 
 has influenced many of the leading scholars of 
 Germany in throwing doubts upon that trust- 
 worthiness, and they have expended infinite 
 ingenuity and ability in endeavouring to give 
 such a colour to the narratives as would bring 
 them into conformity with the principles of that 
 philosophy. But you have, on the other side, 
 
LECTURE II 47 
 
 the immemorial convictions of the Jewish and 
 Christian Church as to the course of the sacred 
 history, and you find, as I have shown, a great 
 critical scholar like Dillmann impressed with its 
 substantial truth. If we can be sure of that 
 substantial truth, we have what we chiefly want 
 for practical purposes, and it is difficult to see 
 how, except by some fresh miracle, we could 
 ever get more. I hope that the considerations 
 which have been brought before you in this 
 Lecture have sufficed to show that in the 
 generally accepted cod elusions of criticism, up 
 to the present time, as recited by scholars like 
 Strack, and illustrated by a critic like Dillmann, 
 there is no sufficient reason to prevent our re- 
 taining that belief. But there are other considera- 
 tions which I think will afford a confirmation of 
 it, and will illustrate the Divine authority upon 
 which it rests ; and these I propose to brino- 
 before you in the concluding Lecture. 
 
LECTURE III 
 
 Let me recall the point to which we are brought 
 by the argument of the two previous lectures. 
 We have seen that the chief question at issue 
 in the critical controversy respecting the Old 
 Testament is that of the truth of the account 
 of the Patriarchal and Mosaic times which is 
 conveyed by the Pentateuch, and that this 
 involves the question of the trustworthiness of 
 the documents out of which the Pentateuch has 
 been composed. The question of the analysis of 
 the Pentateuch, respecting which there is a fairly 
 o-eneral agreement among critics, both at home 
 and abroad, is not of primary importance for this 
 purpose. We are carried back by those alleged 
 documents behiud themselves, and have to ask 
 whether the written sources from which, in great 
 measure at least, they must have been derived, 
 are trustworthy. We have seen that it is 
 possible for a great critic to maintain the main 
 features of the generally received analysis, and, 
 at the same time, to reject entirely the modern 
 
 48 
 
LECTURE III 49 
 
 view which places the Law after the Prophets, 
 and to believe and assert the truth, in all im- 
 portant points, of the traditional view of the 
 Jewish religion and history. At this point 
 further material for consideration, of the highest 
 value, is afforded by the archaeological investiga- 
 tions of the last fifty years. The excavations in 
 Asia and Egypt, combined with the decipherment 
 of the innumerable inscribed records which those 
 excavations have brought to light, have thrown 
 a new illumination upon the ancient history 
 of the Egyptians and Babylonians, and upon 
 the circumstances of that ancient world amidst 
 which, from first to last, the history of the Jews 
 was passed. It must be asked, with the utmost 
 eagerness, whether the indubitable facts, thus 
 recorded in almost imperishable stone, cast any 
 light upon the Hebrew Scriptures, and either 
 confirm or invalidate their narratives. 
 
 One broad fact should be noticed at the out- 
 set, to the importance of which due attention 
 is not always given. That fact is that, at all 
 events, nothing has been discovered to conflict 
 with the truth of those Scriptures. It may be, 
 as was mentioned in the last lecture, that on 
 some points of chronology the Assyrian and 
 Babylonian annals conflict with the historical 
 books of the Old Testament, and that in some 
 
 D 
 
50 THE BIBLE AND MODERN INVESTIGATION 
 
 details of that kind we must acknowledge in- 
 accuracies, if not in the Scriptural records, at 
 least in their present text. There are some 
 points of uncertainty also, which cannot yet be 
 regarded as settled, respecting the Book of 
 Daniel. But, speaking generally, the results of 
 archaeological investigation have not brought to 
 light any inconsistency in the Hebrew Scriptures 
 with other historical evidence. It ought to be 
 carefully considered how much is involved in 
 this result. Before the recent discoveries, the 
 Hebrew Scriptures were the only source generally 
 accessible from which our view of a great part 
 of the ancient world could be gained ; and it 
 is striking to reflect that for centuries, during 
 which we had no direct knowledge whatever of 
 ancient Egyptian, Assyrian, and Babylonian life, 
 the Old Testament afforded some conception of 
 all that momentous history to the Christian 
 world. Nothing is more extraordinary than 
 this characteristic of the Bible. It is the one 
 book which brings us into contact with every 
 form of civilization which we know to have 
 existed, with man in his primitive state, with 
 the nomadic life of Patriarchal times, with the 
 venerable civilization of Egypt and the empires 
 of Assyria, Babylon, and Persia; and, finally, 
 with the empires and the civilization of Greece 
 
LECTURE III 51 
 
 and Rome. The children in every Sunday- 
 school in which the Bible is studied have thus 
 been brought, to some extent, into touch with 
 every form of civilized life in the ancient world ; 
 and, if I remember aright, this circumstance was 
 alleged, and very justly alleged, by the late 
 Professor Huxley, as a sufficient reason why, 
 independently of any question of religious belief, 
 the reading of the Bible should be preserved in 
 our schools. For the mere purpose of giving 
 people an idea of the general course of the 
 history of the ancient world, there is no book 
 which can compare with the Bible. 
 
 I will presently refer more particularly to the 
 question of inspiration ; but so far as it involves 
 penetrating to the centre of things, and pre- 
 serving the great elements of truth, there is no 
 gi eater evidence of inspiration than that a succes- 
 sion of books should have been written, dealing 
 with a period of about two thousand years, from 
 the early records in Genesis to the books of the 
 New Testament, in which the purpose should 
 be consistently pursued, of giving an account 
 of the history of the one nation which has lived 
 through all those forms of civilization, and at 
 last has given birth to the religion which is 
 that of the leading races in the world's history 
 at the present day. What mere human eye 
 
52 THE BIELE AND MODEBN INVESTIGATION 
 
 could ever have discerned in the days of the 
 Patriarchs, or of the Exodus, that the acts of 
 Abraham, or even of Moses, were worthy of being 
 picked out of all the surrounding history, and 
 recorded in a continuous narrative for subse- 
 quent generations ? But the Jewish history 
 being thus brought into contact with every form 
 of civilization, it follows that by every excava- 
 tion, and every decipherment of the records of 
 those various civilizations and empires, it is 
 put to the test of comparison with undoubtedly 
 authentic documents. It is, therefore, an extra- 
 ordinary testimony to the truth of the Jewish 
 records that they have stood that test, without 
 any material inconsistency being revealed with 
 the facts thus brought to light. More than 
 this, the Jewish history and the records of 
 Jewish prophecy are found to fit in, in a 
 singularly natural manner, with the circum- 
 stances and the facts established by the ancient 
 monuments. Few general considerations are of 
 more value, or more fitted to impress us than 
 this broad fact. 
 
 But we may carry the same argument with 
 great force into details. Until a very recent 
 period the fourteenth chapter of Genesis, giving 
 the account of Abraham's encounter with the 
 four kings from the East who invaded the 
 
LECTURE III 53 
 
 Jordan valley, was out of relation to any facts 
 that we knew. It stood isolated, not merely 
 from the rest of the Book of Genesis, but from 
 all other knowledge that we possessed. Now, 
 however — to quote the account of the matter by 
 Dr. Driver, who is certainly not disposed, in his 
 essay on Hebrew authority and archaeology, to 
 exaggerate the corroboration which the monu- 
 ments have contributed to the Scriptural narra- 
 tives — those monuments " have brought the four 
 kings from the East, who were previously but 
 mere names, into the light of history, and have 
 told us many interesting particulars about three 
 of them, especially about Amraphel (Khammu- 
 rabi). They have shown further that these four 
 kings were really contemporaries, and that at 
 least three of them really ruled over the very 
 countries which they are said in Gen. xiv. to 
 have ruled — two facts vrhich may be taken as an 
 indication that the author of the narrative 
 derived his names from some trustworthy source, 
 in which (probably) they were mentioned to- 
 gether. And they have shown, thirdly, that 
 several rulers of Babylonia, as well as one 
 Elamite ruler (Kudurmabuk), claimed authority 
 over the ' West land,' and that an invasion 
 of Palestine and neighbouring countries on the 
 part at least of a ruler of Babylon (Sargon) was, 
 
54 THE BIBLE AND MODERN INVESTIGATION 
 
 in the abstract, within the military possibilities of 
 the age" (p. 44). In other words, the monuments 
 have shown that this fourteenth chapter of 
 Genesis, not only in its general character, but in 
 some of its particular circumstances, is true, not 
 merely to the facts, but to the very names of 
 that remote age. Dr. Driver, indeed, thinks it 
 worth while to observe further that " the monu- 
 ments have not shown more than this. They 
 make no mention of the particular expedition 
 into Canaan which forms the principal subject 
 of Gen. xiv., and they name neither Abraham, 
 nor Melchisedec, nor any one of the five 
 Canaanite kings (verse 2) against whom the 
 expedition was directed." Of course, if they 
 make no mention of this particular expedition, 
 they would not mention the kings against whom 
 it was directed ; but no one can reasonably 
 expect the monuments to mention every fact 
 recorded in every narrative, and there is no 
 reason to suppose that Abraham was at that 
 day a person of sufficient consequence for monu- 
 ments relating to the great Eastern kings to 
 have necessarily mentioned him. It is enough 
 that, so far as the monuments go, the general 
 historical verisimilitude of the description in 
 Gen. xiv. is confirmed, and that one of the 
 most obscure chapters of Genesis is thus shown 
 
LECTUEE III 65 
 
 to be at least in harmony with the historical 
 circumstances of the time. 
 
 Take, again, the the history of Joseph. Dr. 
 Driver minimizes, again, so far as he can, the 
 value of archaeological testimony to its historical 
 truth. Yet he acknowledges (p. 67) that " the 
 general course of Joseph's career (apart from 
 particular details) cannot be said to be improb- 
 able ; the Egyptian monuments supply examples 
 of foreigners rising to positions of distinction at 
 the court of the Pharaohs; while, as has been 
 just remarked, the general congruity of the 
 narrative with what is known independently of 
 ancient Egyptian institutions may be regarded as 
 supporting the opinion that the traditions under- 
 lying it are based upon a foundation of fact. On 
 the whole, therefore, it may be said that, while 
 not definite enough to be conclusive, and afford- 
 ing no guarantee for the historical character of 
 particular details, the Egyptian inscriptions tend 
 to show that the Biblical traditions respecting 
 Joseph embody a genuine nucleus of historical 
 fact." This is, surely, to put the matter very 
 weakly. Here, on the one hand, is a brief and 
 vivid narrative of a remarkable career in Egypt, 
 and, on the other, a mass of monumental 
 information respecting the life and institutions 
 of ancient Egypt; and it is found that the 
 
56 THE BIBLE AND MODERN INVESTIGATION 
 
 narrative is in congruity with that informa- 
 tion, and that there is no point in which it is 
 contradicted by it. 
 
 This is the sort of support which the monu- 
 ments afford throughout to the ancient Hebrew 
 narratives. They prove, to say the least, in 
 Dr. Drivers language, that they are in congruity 
 with the facts and circumstances of the times to 
 which they relate ; and that is, at any rate, a 
 very important element in establishing the 
 trustworthiness of the record. But there is one 
 other general fact which the monuments have 
 established, which is perhaps of more importance 
 than anything else ; namely, the fact that 
 writing was in general and systematic use, not 
 only in the time of Moses, but long before the 
 time of Abraham. Those whose memories go 
 back long enough to remember the discussions 
 of a generation ago will best be in a position to 
 appreciate the importance of this fact. The first 
 volume of the " Speaker's Commentary " was 
 published in 1871, and at the outset of Bishop 
 Harold Browne's Introduction to the Book of 
 Genesis he observes, that " the first question 
 which naturally occurs is, was the art of writing 
 known as early as Moses ? and, especially, was 
 it known to the Egyptians and the Jews ? " 
 He refers to Ewald on the subject, and we find 
 
LECTUBE III 57 
 
 Ewald saying (" English Translation," vol. i. 
 p. 47) that " the accounts of the Patriarchal time 
 contain no sure traces of the use of writing in 
 that early age." He says, however (p. 49), that 
 " the two Tables of the Law are an incon- 
 trovertible proof that there was writing in the 
 age of Moses ; and when writing once existed, 
 the greatness of the Mosaic age was exciting- 
 enough speedily to develop the germs of 
 historical composition." We now know not only 
 that whole libraries of inscriptions existed in the 
 time of Abraham, but that an elaborate code 
 of laws was enacted by his contemporary Kham- 
 murabi,* and that long before Moses there was 
 an active correspondence between Egypt and 
 Palestine. 
 
 This striking light has been thrown upon the 
 circumstances of the Patriarchal and Mosaic asres 
 within the last thirty years ; and its importance 
 consists in the fact that it has entirely altered 
 the presumption respecting the trustworthiness 
 of the accounts which have been handed down 
 to us of events and persons in those distant ages. 
 
 * See the January number of the Oxford Journal of 
 Theological Studies for a striking account of this elaborate 
 code. The code itself has since been published by the 
 Rev. C. H. W. Johns, lecturer in Assyriology at Queen's 
 College, Cambridge, under the title of " The Oldest Code 
 of Laws in the World " (Edinburgh : T. and T. Clark). 
 
58 THE BIBLE AND MODERN INVESTIGATION 
 
 When, as in Ewald's time, it was believed that 
 writing was not known in Patriarchal days, it 
 followed that nothing but oral traditions of those 
 times could have been handed down to posterity. 
 But now that we know that writing was common, 
 that the ordinary transactions of life were 
 recorded on tablets so permanent in character 
 that they have survived at least four or five 
 thousands of years, the presumption is the other 
 way, and renders it probable that circumstances 
 and events deemed of importance would be con- 
 signed to a permanent record. There is therefore, 
 at all events, nothing unlikely in the supposition 
 that the earliest compilers of the Pentateuch had 
 ancient records before them, and such a supposi- 
 tion must appear the most probable explanation 
 of the preservation of such details as have been 
 noticed in the fourteenth chapter of Genesis.* 
 It can no longer be questioned that the records, 
 from which the narratives in Genesis were taken, 
 might go back to a period coeval with the events 
 themselves in the lives of the Patriarchs. We 
 have, in other words, unquestionable evidence 
 that all the necessary conditions existed for the 
 
 * See the remarkable work of Colonel Conder, R.E., 
 published since the delivery of these lectures, entitled 
 " The First Bible," especially the chapter, " The Bible on 
 Bricks." 
 
LECTURE III 59 
 
 preservation and handing down of trustworthy 
 records ; and when we further bear in mind 
 that, as has already been said, no monumental 
 evidence has been discovered which is in conflict 
 with those narratives, the records may fairly 
 claim to be taken and examined as primd facie 
 trustworthy witnesses. 
 
 Let us now advance a step further, and con- 
 sider whether there is anything in the records 
 themselves to give a more than ordinary value 
 to their testimony. Here we enter upon a 
 class of considerations which are strictly in the 
 nature of internal evidence, and which require, 
 for their due appreciation, something of a higher 
 order than either the Lower or the Higher 
 Criticism. There are certain parts of the Book 
 of Genesis, and certain statements in it, which 
 afford us the means of judging whether we are 
 dealing with writings of more than ordinary 
 truth and insight. If we find that we are, then 
 it is only reasonable to extend to the rest of the 
 narrative in which these are embodied the con- 
 fidence which they evoke from us. Now the 
 mere fact that the Pentateuch, and the Book of 
 Genesis in particular, should occupy itself with 
 the history of the family of Abraham, out of all 
 the nations of the earth, and that it should state, 
 in doing so, the belief that in him and his family 
 
60 THE BIBLE AND MODERN INVESTIGATION 
 
 all nations of the earth should be blessed, is 
 alone sufficient to vindicate for it a more than 
 human prescience, and, consequently, a more 
 than human authority. But the most important 
 of all passages of this character are those early 
 chapters of Genesis which give an account of the 
 creation and the fall of man. There is nothing 
 more extraordinary in the whole of human 
 literature than the first chapter of the Book of 
 Genesis. That it corresponds in details with the 
 results of modern science is denied by some 
 critics ; but, at all events, a former distinguished 
 President of the British Association stated, not 
 long ago, that " it would not be easy, even now, 
 to construct a statement of the development of 
 the world in popular terms so concise and so 
 accurate" {Expositor, February, 1894, p. 119). 
 Now, whether this remarkable statement can 
 be sustained or not, let us ask, to put the 
 question at its lowest, whether there is any other 
 account of the origin and evolution of the world, 
 of which it would ever have been possible for 
 any scientific authority in Sir William Dawson's 
 position to make anything approaching to such 
 a statement. In the controversies which have 
 been raised of late, respecting the accuracy of 
 the first chapter of Genesis in details, the really 
 wonderful thing is that there should be any 
 
LECTURE III 61 
 
 document of the age of the first chapter of 
 Genesis, even if it be assigned to the date 
 assumed by Wellhausen, in respect to which the 
 question of its scientific truth should be merely 
 one of details. Its marvellous revelation of God, 
 and of His relation to Nature and to Man, is 
 unique in its profound truth. The description 
 which the chapter gives of man's place and 
 function on the earth is not less striking and 
 momentous. It states that God commanded 
 man " to be fruitful and multiply, and replenish 
 the earth and subdue it, and to have dominion " 
 over everything that moved upon it. Lord 
 Bacon discerned in these words the charter of 
 the human race and the cardinal principle of 
 science, entitling his great work " De Inter- 
 pretatione Naturae, et Regno Hominis" ("Con- 
 cerning the Interpretation of Nature and the 
 Dominion of Man"). Men have always been 
 under a temptation to escape from this com- 
 mission, and to seek happiness in some specu- 
 lative or purely religious occupation. But the 
 knowledge and the welfare of mankind have 
 progressed in proportion as they have been 
 content with this simple duty ; and the races 
 which, at the present day, hold the leading place 
 in the world, are those who are best fulfilling this 
 primary charter of mankind. No philosopher, 
 
62 THE BIBLE AND MODERN INVESTIGATION 
 
 so far as I know, ever laid down such a defini- 
 tion of man's place and function except Lord 
 Bacon, under the guidance of this chapter ; and 
 in this insight, at the very outset, into human 
 powers and duties, we appear to have a striking 
 illustration of the Divine inspiration vouchsafed 
 to the sacred writers. 
 
 It is, indeed, now commonly said by critics of 
 various schools that this wonderful chapter is 
 derived from Babylonian sources. I am at a loss 
 to know on what reasonable ground this can be 
 so positively asserted. There have been found 
 in the Babylonian records accounts of the history 
 of the Creation which present strong resem- 
 blances to the narrative of Genesis, though they 
 are conceived, as Professor Driver says, in a 
 spirit of " exuberant and grotesque polytheism " 
 ("Hebr. Authority," etc., p. 14). But in the mere 
 fact that there is this resemblance between the 
 two, where is the evidence that the Babylonian 
 myth preceded the simple and profound narrative 
 of the Book of Genesis ? The same may be said 
 of the record of the Deluge. The Babylonian 
 narratives on that subject are of great impor- 
 tance, as independent evidence of the prevalent 
 belief that a great convulsion of the nature of 
 the Deluge really occurred. It seems too much 
 to say, as Dr. Driver does, that the substantial 
 
LECTURE III C3 
 
 identity of the two narratives is unquestionable ; 
 but even if this were true, it affords no evi- 
 dence whatever that the Hebrew narrative is 
 dependent on the Babylonian ; instead of being 
 a still more ancient record, of which the Baby- 
 lonian is an expansion.* However, what we 
 are concerned to observe for our present pur- 
 pose is that, in intimate connection with all 
 the Patriarchal records, we have statements 
 respecting the origin of the world, the nature 
 and the fall of man, and the course of future 
 history, which indicate an insight and a fore- 
 sight so amazing as to be superhuman. Is it 
 not reasonable to suppose that we see in such 
 records the unmistakable indications of a Divine 
 voice and hand, indications which we cannot 
 avoid extending to the other narratives of which 
 they form an organic part ? To a great extent 
 this is a matter of spiritual discernment, and 
 so, it may be added, are, to a large extent, 
 questions of criticism affecting the Psalms and 
 the Prophets. If a man can regard the early 
 chapters of Genesis as a mere adaptation, how- 
 ever admirable, of a Babylonian myth, he may 
 
 * A weighty argument to this effect will be found in 
 the lecture by Professor Kittel, of Leipzig, on " The Baby- 
 lonian Excavations and Early Bible History," of which 
 a translation has just been published by the S.P.C.K. 
 
64 THE BIBLE AND MODERN INVESTIGATION 
 
 feel under no requirement to put a very high 
 value on the narratives by which they are accom- 
 panied. But if he regards them as independent 
 embodiments of the profounclest truths respecting 
 nature and human nature, he will look with a 
 similar rererence at the whole book in which 
 they are organically embodied. 
 
 But we are enabled, and we are bound as 
 
 Christians, to take one further step in this 
 
 argument. Have we any independent testimony 
 
 to the inspired truth and authority of these early 
 
 records ? The Christian's answer must needs be 
 
 that we have the clear and decided authority of 
 
 our Lord Himself and of His Apostles. It has 
 
 been already admitted that the expressions in 
 
 the New Testament which speak of the works of 
 
 Moses cannot fairly, of themselves, be pressed so 
 
 far as to see in them a declaration that Moses 
 
 was the author of the whole. But there is a 
 
 point on which our Lord's testimony appears 
 
 perfectly unquestionable, and incapable of being 
 
 evaded — that, namely, of the inspired truth and 
 
 Divine authority of the Scriptures of the Old 
 
 Testament. There is no question, it should be 
 
 observed, that when our Lord speaks of " the 
 
 Scriptures " and " the Law " He is referring to 
 
 the very same books as those which constitute 
 
 the Old Testament in our present Bible. But 
 
LECTURE III G5 
 
 of those Scriptures, as we now have them, He 
 spoke again and again as of impregnable truth 
 and of absolute Divine authority. It is only 
 necessary to remind you briefly of the nature of 
 His language : "How, then, shall the Scriptures 
 be fulfilled that thus it must be ? " He quoted 
 passages from the early chapters of Genesis, in- 
 cluding the account of the creation of man and 
 woman ; He referred expressly to Abraham as a 
 historical and living person, to the history of Moses 
 as recorded in the Book of Exodus ; and to the 
 history of David. He quoted passages from 
 Deuteronomy, in His own temptation, as embody- 
 ing the Will of God ; and, after His Kesurrection, 
 " beginning at Moses and all the prophets He 
 expounded " unto the two disciples " in all the 
 Scriptures the things concerning Himself." His 
 testimony as to questions of human authorship 
 may be too general to be decisive of critical 
 questions; but His testimony as to the Divine 
 authorship or authority of the Old Testament is 
 overwhelming in its breadth and depth. I do not 
 see how His repeated utterances on the subject 
 can possibly be regarded as giving less than His 
 express authority to the truth of the whole of 
 the Old Testament Scriptures — the Law, the 
 Prophets, and the Psalms — in at least all their 
 substantial elements. There is, moreover, one 
 
 E 
 
66 THE BIBLE AND MODERN INVESTIGATION 
 
 point, not often noticed, to which attention has 
 lately been drawn, and which would seem of great 
 importance : Is the narrative of the Transfigura- 
 tion true or not ? Was our Lord seen by the 
 three disciples communing with Moses and Elias ? 
 If He was, then He was in personal communica- 
 tion with the great prophet of whom He so 
 often spoke, and his references to Moses have 
 a peculiar weight and credibility. 
 
 But it is clear that He was followed in this 
 view of the Divine authority and inspiration of 
 the Old Testament by His Apostles. St. Peter's 
 speeches in the Acts, St. Paul's speeches, and, in 
 a peculiarly striking and touching manner, the 
 speech of St. Stephen, rest absolutely on this 
 belief. There may be inaccuracies of detail in 
 St. Stephen's speech, but the whole argument 
 of it, delivered on the verge of martyrdom and 
 at the first great crisis in the Christian Church, 
 depends upon the substantial truth of the 
 traditional view of Jewish history, in the very 
 points in which it is most directly contested by 
 that school of critics to which I have referred. 
 St. Paul's most characteristic arguments are 
 based upon the history of Abraham, and upon 
 the nature of the Law and its relation to the 
 rest of the Jewish religion. In short, as Lord 
 Hatherley showed in his remarkable little book 
 
LECTURE III 67 
 
 on " The Continuity of Scripture " — just repub- 
 lished, I am glad to say, by the Society for 
 Promoting Christian Knowledge — the writers of 
 the New Testament bear witness to the truth 
 of the Old Testament throughout its whole 
 course. The case of the Epistle to the Hebrews 
 is again peculiarly strong. The most momentous 
 truths respecting the Office and the Sacrifice of 
 our Lord are based upon illustrations derived 
 from the ancient Tabernacle and the ancient 
 Sacrifices ; and that those Sacrifices should 
 possess such a profound significance would be 
 incomprehensible, if the appointment and regula- 
 tion of them arose in the manner supposed by 
 the critics we have been discussing. 
 
 We come, therefore, at last to the Divine 
 authority of our Lord as the ultimate basis on 
 which we rest our belief in the truth of the 
 Old Testament Scriptures ; and we cannot dis- 
 pense with it. It is important to observe that 
 from the earliest times the authority of those 
 Scriptures would seem to have rested on a 
 similar basis. Josephus has recorded for us the 
 view of the Jews of his own day that their 
 national records were attested by prophetic men ; 
 and it was not as fairly trustworthy historians, 
 but as men endowed with a prophetic gift, that 
 the Jews regarded the authors of their sacred 
 
68 THE BIBLE AND MODERN INVESTIGATION 
 
 books. It is to be borne in mind that the New 
 Testament is a clear witness, within historic 
 times, to the operation of the Spirit of God in 
 producing inspired records. We know at least 
 this much about the nature of inspiration, that 
 our Saviour distinctly told His apostles that the 
 Spirit He would send them would guide them 
 into all the truth, and would bring all things to 
 their remembrance, whatsoever He had said 
 unto them. We have much need, at the present 
 time, of bearing this in mind in respect to the 
 authority of the Gospels themselves. They are 
 tuo often quoted by scholars, and by divines of 
 authority, as if their value was no more than 
 that of a contemporary historian. The question 
 is openly put whether the evidence of one or 
 two Evangelists is sufficient to support an 
 account of miraculous action. That question 
 can only be raised upon the supposition that 
 the authority of the Gospels is no more than 
 that of any other contemporary narrator, or of 
 a historian writing a generation after the events 
 he describes. But the Christian Church has 
 always believed that the authority of the Gospels 
 is something different in kind from that of 
 an ordinary historian, and vastly superior to it. 
 The Church has always believed that the Spirit 
 of God fulfilled our Lord's promise, that all 
 
LECTURE III 69 
 
 things should be brought back to the remem- 
 brance of His Apostles, whatsoever He had 
 said unto them, and that He would guide their 
 utterances. 
 
 In fact, if we are to accept the Scriptures of 
 the Old and New Testaments, in the sense and 
 the spirit in which our Lord regarded the 
 Scriptures of the Old Testament, we must rest, 
 in the last resort, upon a belief in their inspira- 
 tion. We cannot properly, indeed, commence 
 such an argument as it has been my duty to 
 offer you with alleging the authority of our 
 Lord, as affording such a proof of inspiration as 
 to render it superfluous or improper to inquire 
 critically into the facts respecting the sacred 
 books. It is reasonable, for the purpose of 
 defending our position before those who question 
 it, that we should show, in the first instance, 
 that the results of critical investigations respect- 
 ing the origin of the books, as well as their 
 internal character, are such as to render ad- 
 missible the belief that their authors were not 
 only honest historians, but inspired men. This 
 preliminary proof has been, in outline, offered 
 you. It has been shown that the generally 
 accepted results of modern critical writers are 
 in no way inconsistent with the supposition of 
 the books of the Old Testament being compiled 
 
70 THE BIBLE AND MODEEN INVESTIGATION 
 
 from authentic sources ; and that, however the 
 books may have been ultimately brought into 
 their present form, they themselves contain 
 evidences that they rest ultimately on earlier 
 documents. It has been shown that the 
 marvellous discoveries in archasology in recent 
 years render it not only possible, but probable, 
 that such records existed, and were preserved 
 from the hightest antiquity. We have seen that 
 the contents of these ancient books contain 
 marks of such profound spiritual and moral 
 truth as to suggest more than a merely human 
 source for them. It is thus shown to be in 
 entire congruity with the facts presented by 
 the documents themselves, and with the circum- 
 stances in which they were produced, that 
 they should be fitting materials for the use of 
 the Divine Spirit ; and we can then reasonably 
 appeal to the witness of our Lord and His 
 Apostles as giving the final stamp of Divine 
 authority to the whole volume of the Old Testa- 
 ment Scriptures. Criticism will pursue its 
 proper and useful task of ascertaining the text, 
 and investigating the historical circumstances, 
 of the sacred books ; but we may thankfully 
 recognize that its investigations in modern times 
 have brought nothing to light which is incon- 
 sistent with the ancient belief, in both the 
 
LECTUKE III 71 
 
 Jewish and Christian Churches, in their historical 
 truth and their Divine inspiration ; and we may 
 confidently reaffirm our " unfeigned belief in 
 all the Canonical Scriptures of the Old and New 
 Testaments." 
 
ON THE AUTHORITY OF 
 HOLY SCRIPTURE* 
 
 There is no question of greater importance at 
 issue in the present day than that of " The 
 Authority of God's Word " — that is to say, of 
 those Holy Scriptures which are constantly 
 designated in our Prayer-book by that title, or 
 by the fuller and more emphatic title of " God's 
 Holy Word" or "God's Most Holy Word." 
 The question is not simply that of its truth, 
 but that of its authority. The two questions, 
 indeed, are intimately bound up together, for 
 if the Holy Scriptures be not true, they cannot 
 be authoritative. But it is possible, and in the 
 present day it is not uncommon, for persons to 
 admit — I might almost say, to condescend to 
 admit — the existence of profound truth in the 
 Scriptures, while evidently not admitting that 
 they are authoritative writings, to which we 
 have to submit our judgment, and towards 
 
 * An address delivered at the Islington Clerical Meeting 
 on January 13, 1903. 
 
ON THE AUTHORITY OF HOLY SCRIPTURE 73 
 
 which our proper function is not that of judges, 
 but of interpreters. The writings of a great 
 poet or historian or philosopher may be recog- 
 nized as containing profound truth without 
 being recognized as authoritative. That is the 
 position to which the history, the psalms, and 
 the prophecies of the Bible are reduced by 
 many modern writers, and even reverent modern 
 writers. It is supposed, for instance, in one of 
 the most popular books of the moment on the 
 criticism of the Old Testament,* that nothing 
 is lost if we are not able to be sure of more 
 respecting the narratives of the Patriarchs " than 
 that they contain a substratum of actual personal 
 history.'' The sacred writers have "achieved 
 the creation," we are told, " of types of character 
 essentially historical," but their plain statements 
 of fact cannot be treated as historical. " To the 
 sacred authors of these ' stories,' " we are told, 
 "we cannot refuse a license of dramatic and 
 ethical expansion which we, more consciously, 
 permit in our own preaching, and which every 
 powerful preacher of the traditional school has 
 fearlessly employed." But in this case their 
 value is of the same kind as that of other great 
 
 * "Modern Criticism and the Preaching of the Old 
 Testament." By Professor George Adam Smith, pp. 107, 
 108. 
 
74 THE BIBLE AND MODEEN INVESTIGATION 
 
 teachers and preachers, and we act as judges of 
 the extent to which their teaching is to be 
 acknowledged. 
 
 But the question which agitates most minds 
 in the present day, and which has been of vital 
 moment throughout the history of the Church, 
 is not whether we have in our possession sources 
 of moral and spiritual truth, but whether we 
 possess authoritative sources. Is there an 
 authority to which we may, and to which we 
 must, look up as containing positive revelations 
 of God Himself, of His will, and of His acts ? 
 The craving for such an authority is as intense 
 now as it ever was. The fact that the Roman 
 Church claims to exercise that authority invests 
 her with an immense attraction ; and if that 
 attraction is to be effectually withstood, it is 
 necessary to be able to offer men and women 
 an equivalent authority. It is not enough to 
 point them to the Bible, and to tell them that, 
 although its statements are not literally or even 
 historically true, yet, by processes of analysis 
 and criticism, the highest spiritual and moral 
 truths can be elicited from them. That is, in 
 effect, to refer us ultimately to the oracles of 
 our own spirits, and to leave us with nothing 
 of the nature of a real authority which the 
 ordinary Christian can trust. If — to take a 
 
ON THE AUTHORITY OF HOLY SCRIPTURE 75 
 
 still stronger example — as some high authorities 
 at our universities now say or imply, the Evan- 
 gelists were liable to be mistaken as to the real 
 nature of the events which they described as 
 miracles, and as to the meaning of some of our 
 Lord's sayings, then the Evangelists become 
 historians out of whose narratives we may 
 extract the truth by our critical judgment ; but 
 they cease to be authorities to whom our judg- 
 ment must be submitted, and on whose guidance 
 we may unhesitatingly rely. 
 
 The question, therefore, which has to be 
 answered is whether the Scriptures are of this 
 authoritative character, so that their statements 
 and revelations impose themselves upon us as 
 being the revelation and the word of God, as 
 superior to our judgments, and requiring our 
 submission. Now, I would submit that the only 
 effectual way of answering this question is to 
 appeal to the one authority which is by common 
 consent supreme — I mean the authority of our 
 Lord Himself. Amidst all the confusions of 
 thought and belief among us, there is, happily, 
 one principle which may be still assumed as 
 allowed by all who profess and call themselves 
 Christians, namely, that the authority of our 
 blessed Lord is Divine and beyond appeal. In 
 the Christian world there is one voice which no 
 
76 THE BIBLE AND MODERN INVESTIGATION 
 
 one would presume to question, and that is the 
 Voice of Christ. Difficult critical questions may 
 be raised, here and there, respecting the text 
 of the Gospels and the exact import of particular 
 sayings of the Saviour ; but if there be a point 
 on which His voice and judgment have been 
 clearly expressed, upon that point all Christians 
 acknowledge that there is, or ought to be, an 
 end of all strife. Amidst the perplexities of our 
 times it is impossible to appreciate too highly, 
 or to insist too strongly upon, this precious truth 
 — that there is one authority in the Christian 
 world which no one dares question, and that 
 whatever that authority has decided is decided 
 for us absolutely. But perhaps it is requisite, 
 even in reference to this point, to insist on the 
 fact that in accepting the authority of Christ 
 we are bound to take the whole Christ — the 
 whole of His authority and the whole of His 
 teaching. Every one is ready to exclaim, in the 
 words of the hymn — 
 
 "Thou, O Christ, art all I want; 
 More than all in Thee I find : " 
 
 but they are not always conscious that what 
 they want is not merely a certain part of 
 Christ's teaching — the part which, commends 
 itself to them, the part they understand — but 
 all that is in Christ, all His teaching, all His 
 
ON THE AUTHORITY OF HOLY SCRIPTURE 77 
 
 revelation, all the principles that He exhibited 
 in His Own life and inculcated by example and 
 precept. In particular, if He lived in a certain 
 relation to the Scriptures of the Old Testament, 
 if He exhibited by word and by example what 
 He regarded as their character and their value, 
 then that view of the Scriptures, that relation 
 to them, is a part of that which Christ ought 
 to be to us — a part of that which we ought to 
 find in Him, an essential part of that want 
 which He supplies. Let us inquire, then, what 
 was our Saviour's relation to the Scriptures, and 
 what character did He attribute to them ? 
 
 In answering this question let me guard against 
 its being supposed that I would invoke our 
 Lord's authority to settle, by the mere use of 
 customary phrases, the minor questions of the 
 structure and authorship of the books of the 
 Old Testament. It would not be fair to press 
 His use of such an expression as " the Law of 
 Moses " as deciding the question whether Moses 
 wrote the whole Law ; any more than if a man 
 uses the expression " the Psalms of David," he 
 can be held to have implied that all the Psalms 
 were written by David. Christ's authority, 
 moreover, is too solemn and too sacred to be 
 entangled unnecessarily in such questions of 
 detail. But there is a broad question of 
 
78 THE BIBLE AND MODERN INVESTIGATION 
 
 principle involved in His treatment of Scripture 
 which is quite independent of these critical 
 details, and is at the same time inseparable 
 from the character of His teaching. That broad 
 question is the very one which is now before 
 us — that of the authority of Holy Scripture. 
 Did our Lord simply use the Old Testament for 
 the purpose of illustrating His teaching ? Did 
 He point to the sacred historians and prophets 
 simply as persons whose writings contained 
 profound truths ? Or did He refer to those 
 Scriptures as authoritative, as containing state- 
 ments and revelations to which submission, and 
 not merely recognition of their truth, was due ? 
 
 If the question be fairly faced in this broad 
 aspect, it would seem that there can be no doubt 
 as to the answer. Our Lord treats the whole of 
 the Old Testament, from the first chapter of 
 Genesis onward, as authoritative. Not long ago 
 at a Diocesan Conference, during a discussion 
 on the obligation of the observance of the Lord's 
 day, a distinguished speaker objected to an 
 argument being founded on the account of the 
 institution of the Sabbath in the first chapter 
 of Genesis, on the ground that the chapter in 
 which that account is contained belonged to one 
 of the later documents of the Pentateuch. But 
 when our Lord was questioned as to the true 
 
ON THE AUTHORITY OF HOLY SCRIPTURE 79 
 
 law of marriage, He referred to that very chapter 
 as throwing a decisive light upon the question, 
 asking, " Have ye not read that He which 
 made them at the beginning made them male 
 and female ? " On the principles of the modern 
 critic there would have been no authority in that 
 statement; but to our Lord there was. But 
 this is only one illustration, though a striking 
 one from its contrast with modern tendencies. 
 What it is of cardinal importance to observe 
 is, that our Lord recognized the Scriptures, from 
 Moses to the Prophets, as of such obligatory 
 authority that even He Himself, His life, His 
 work, His acts, were subject to them. It is not 
 merely, as Lord Hatherley puts it in the preface 
 to his admirable little book on the Continuity of 
 Scripture, that "our Lord has not only recognized 
 the whole body of the Old Testament included by 
 the Jews in the threefold division of * the Law, 
 the Psalms, and the Prophets/ has not only told 
 us that ' they testify of Him,' but has cited or 
 directly referred to passages from every book 
 of the Pentateuch, and has in like manner borne 
 testimony " to the Books of Samuel, of Kings, 
 of Chronicles, to the Psalms, and to the Prophets 
 Isaiah, Jeremiah, Daniel, Hosea, Joel, Jonah, 
 Micah, Zechariah, and Malachi. It is not only, 
 as Lord Hatherley further says, that our Lord 
 
80 THE BIBLE AND MODEEN INVESTIGATION 
 
 refers over and over again to the Scriptures as 
 a whole — those Scriptures being, by common 
 admission, the same as the Old Testament which 
 we possess — but it is much more than this. The 
 most striking point is that He speaks of those 
 Scriptures, again and again, as possessing an 
 irrefragable authority, as constituting a law to 
 which His life, His death, and His resurrection 
 could not but conform. What else is the mean- 
 ing of such expressions as u The Scripture 
 cannot be broken ? " " How, then, shall the 
 Scriptures be fulfilled, that thus it must be ? " 
 " Beginning at Moses and all the Prophets, He 
 expounded to them in all the Scriptures the 
 things concerning Himself." " Ought not Christ 
 to have suffered these things, and to enter into 
 His glory % n " 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." " Thus it is 
 written, and thus it behoved Christ to suffer, 
 and to rise from the dead the third day." 
 
 Other passages of similar import might be 
 quoted, without taking into account the similar 
 treatment of the Scriptures by the Apostles. 
 Though their authority on such a point must be 
 regarded as sharing in His Own, yet, for the 
 
ON THE AUTHOEITY OF HOLY SCRIPTURE 81 
 
 present purpose, it is best to confine ourselves to 
 His Own words. Can any fair interpretation be 
 put upon such language than that He treated 
 the Scriptures of the Old Testament, as we 
 have them, and in the sense in which they 
 were understood by the Apostles, as not merely 
 true, but as authoritative, as containing an 
 authoritative revelation of God's will to men, 
 of the course of God's providence in the past, 
 in the present, and in the future ? Can we, 
 moreover, by any fair interpretation escape from 
 the fact that He appealed to the historic truth 
 of the ancient Scriptures, and of the patriarchal 
 narratives, as bound up inseparably with the 
 truth which He reveals, and even with His 
 Own personal experience ? What a momentous 
 contrast there is between the statement which I 
 have quoted from a popular critic, that "it is 
 impossible to be sure of more " than that the patri- 
 archal narratives " contain a substratum of actual 
 personal history," and the solemn, vivid declara- 
 tion, of our Lord, " Your father Abraham rejoiced 
 to see My day ; and he saw it, and was glad " ! 
 Our Lord, in a word, appeals to the Book of 
 Genesis, to the lives of the patriarchs, to Moses, 
 to the Law and the Prophets, accepted in the 
 plain historical sense common at that day, for 
 certain principles, definitely laid down in those 
 
 F 
 
82 THE BIBLE AND MODERN INVESTIGATION 
 
 sacred writings, to which He Himself had to 
 bow, and which consequently must be of 
 supreme authority for His followers and for 
 mankind. It will be seen, I trust, that these 
 considerations raise the whole question far above 
 matters of critical detail ; that they show that 
 any treatment of the Scriptures which casts 
 doubt upon the historical truth of the patriarchal 
 narratives and of the history of the Jewish 
 people, as understood in our Lord's day, is in- 
 consistent, not with mere inferences from our 
 ford's passing references to them, but with the 
 position of supreme authority which he assigns 
 to the Old Testament Scriptures as a whole, and 
 to their particular statements. 
 
 But the question may be asked whether, by 
 insisting on this broad statement of the case, we 
 are absolutely rejecting or barring all the work, 
 if not all the results, of modern criticism. Of 
 course, if modern criticism and investigation can 
 be said to have shown that the history of the 
 Old Testament — the narratives of the Pentateuch, 
 for instance — do not possess the historical and 
 authoritative character which is manifestly 
 attributed to them in our Lord's words, we must 
 take the consequences ; and those consequences, 
 as is evident from many signs around us, would 
 be of the gravest possible import in respect to 
 
ON THE AUTHORITY OF HOLY SCRIPTURE 83 
 
 men's belief in our Lord's person and authority. 
 Of course, we can neither bar any of the pro- 
 cesses of reason, nor can we reject their results ; 
 nor can any one seriously wish to do so. But it 
 is strange that it should have become necessary 
 to say, plainly and positively, that no results 
 have been established by criticism which are 
 inconsistent with the truth of the records of the 
 Old Testament as assumed by our Lord. Popular 
 assertions are, indeed, current to the contrary, 
 which can only be characterized as reckless and 
 inexcusable. Books are written by popular 
 writers — I grieve to say they are even placed 
 on the list of books recommended by Bishops to 
 candidates for Holy Orders — I grieve still more 
 to say that they are written by Bishops them- 
 selves — which assume that criticism has established 
 in substance that view of the ancient history of 
 Israel, and of the origin of the Pentateuch, which 
 is practically that of the School of Wellhausen. 
 That is the dominant school on the Continent, 
 no doubt ; but until Dillmann has been answered 
 or suppressed, such representations of the case 
 are quite unjustifiable ; and Dr. Strack, the 
 eminent Professor at Berlin, is a living witness 
 against such assumptions. I will not presume 
 here, where it would be impossible to adduce 
 adequate arguments, to question the truth of 
 
84 THE BIBLE AND MODERN INVESTIGATION 
 
 that analysis of the Pentateuch into its various 
 documents which the majority of scholars are 
 now agreed upon. But those documents, as 
 Dillmann allows and urges, rest on sources — 
 certainly in some cases written sources — earlier 
 than themselves ; and nothing whatever has 
 been established to forbid the belief that the 
 patriarchal narratives were compiled from written 
 or inscribed contemporary sources. Indeed, it 
 seems impossible on any other supposition to ex- 
 plain the correspondence with recently discovered 
 inscriptions of facts and names preserved, for 
 instance, in the fourteenth chapter of Genesis. 
 
 In fact, there seems some ground for anticipa- 
 ting that the ultimate result of recent critical and 
 archaeological investigations may be to put the 
 ancient books of the Old Testament in a similar 
 position to those of the New; and that if the 
 compilers of those ancient narratives could now 
 speak, they might adopt the very language of 
 St. Luke : " Forasmuch as many have taken in 
 hand to set forth in order a declaration of those 
 things which are most surely believed among us, 
 even as they delivered them unto us which from 
 the beginning were eye-witnesses, ... it seemed 
 good to me also, having traced the course of all 
 things accurately from the first, to write unto thee 
 in order." The atmosphere in which we view the 
 
ON THE AUTHORITY OF HOLY SCRIPTURE 85 
 
 Old Testament Scriptures, and the presumptions 
 from which we must now approach them, are com- 
 pletely altered from those of thirty years ago. 
 At that time, if we look at such a writer even 
 as Ewald, we find that the utmost that could 
 be assumed with respect to documentary sources 
 was that writing was in use in the days of Moses. 
 Consequently, the whole of the early narratives 
 of the Pentateuch were necessarily left to rest 
 either on tradition, or on a peculiarly miraculous 
 inspiration. But we now know that there is no 
 reason whatever why inscribed memorials of the 
 transactions of the patriarchal age should not 
 have been preserved ; and all we have to assume 
 is the same sort of inspired guidance, in their 
 preservation and their ultimate combination in a 
 continuous work, of which we have historical 
 examples in the New Testament. This is the 
 point on which, in the present stage of criticism, 
 we may safely take our stand. Our Saviour 
 gave the stamp of His authority to the historic 
 truth, in substance at least, of the records of the 
 Old Testament. Has anything been established 
 by modern investigation inconsistent with that 
 truth ? We may unhesitatingly reply " Nothing." 
 From this point of view, the speculations of the 
 critics as to the analysis of the documents com- 
 posing the Pentateuch are of a similar character, 
 
86 THE BIBLE AND MODERN INVESTIGATION 
 
 and a similar interest, to the speculations of 
 other critics as to the documents out of which 
 the four Gospels have been composed. But the 
 truth of the ancient history, on which our Saviour 
 and St. Stephen and St. Paul and St. Peter 
 relied, is untouched by such speculations ; and 
 we need have no hesitation in resting, in accord- 
 ance with the ancient faith of the Church, on 
 the authoritative character of that history, and 
 on its authoritative revelation of the will and 
 the providence of God in the redemption of the 
 human race. 
 
 It will be enough to apply briefly similar con- 
 siderations to the New Testament. Our Saviour's 
 authority extends backwards to the Old Testa- 
 ment and it extends forwards to the New. We 
 have His express assurance that His Spirit would 
 be sent to guide His Apostles into all the truth, 
 to bring to their remembrance all that He said 
 unto them, to take of the things of Christ and 
 to show it unto them. Unless we are to suppose 
 that that promise was not fulfilled, it is in- 
 admissible for a Christian to criticise the Gospels 
 and the Epistles as if they were the produc- 
 tions of ordinary narrators, or the letters of men 
 who had no other than their natural powers to 
 rely upon. Those words are a distinct promise 
 that the Apostles would be endowed with an 
 
ON THE AUTHORITY OF HOLY SCRIPTURE 87 
 
 inspiration which would guide them into the 
 truth ; and that is a practical definition of inspira- 
 tion which suffices to explain the homage which 
 was paid by our Lord to the books of the Old 
 Testament. Their writers, as inspired men, were 
 guided into truth. Criticism will properly in- 
 quire into the genuineness and authenticity of 
 the writings ascribed to them. The Church will 
 exercise a just jealousy, as we know the early 
 Church did, in admitting books into the Canon 
 of Scripture which claim this inspired character. 
 We must use our reason, our conscience, and our 
 heart, to ascertain, as far as may be, who it is 
 that is speaking to us in such books, and to 
 reduce them to their purest and most authentic 
 form. But so far as we have the words of 
 inspired men, we have words of authority ; we 
 have the Word of God, as being that which His 
 Spirit superintended and assisted, as well as 
 being the record of actual words spoken by 
 Him to men and women. We have in Scrip- 
 ture an authority to which our Lord Himself 
 submitted — books written by men whom He 
 solemnly declared to have the special guidance 
 of His Spirit ; and in those books — Cl all the 
 Canonical Scriptures of the Old and New Testa- 
 ment " — we possess, not merely compositions 
 and records from which we can draw lessons of 
 
88 THE BIBLE AND MODEKN INVESTIGATION 
 
 religious and moral truth, and which contain 
 relics of ancient history, but authoritative 
 records, prepared and preserved under the super- 
 intendence of God's Spirit, of God's dealings 
 with mankind from the very commencement of 
 human history, and authoritative statements of 
 His will. It is time for evangelical men to 
 grasp these principles with greater firmness, and 
 to assert them with more persistency, and perhaps 
 with more courage. It is time for us firmly to 
 repel suggestions that there is anything mythical 
 or legendary or unhistorical in those ancient 
 Scriptures to which Christ and His Apostles 
 appealed. It is time for us boldly to use the 
 Old Testament as our Saviour used it ; to speak 
 of the early revelations of the Pentateuch, of 
 Abraham, of Moses, and of David, as He spoke 
 of them; to trust ourselves, in a word, to His 
 guidance respecting the authority of those 
 Scriptures which are ours because they were 
 His, in a settled confidence that, whatever per- 
 plexities criticism may create for the time, its 
 ultimate result can only be to add fresh support 
 to the example and the teaching of Him Who 
 said, " Before Abraham was I am." 
 
 THE END. 
 
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