Back to the Old Testament for the message of the New.

Front matter

FOR THE

MESSAGE OF THE NEW

AN EFFORT TO CONNECT MORE CLOSELY THE TESTAMENTS;

Preface

"The obstinate insisting that tweedledum is not tweedledee is the bone and marrow of life. . . . The process of history consists in certain folks becoming possessed of the mania that certain special things are important infinitely, whilst other folks cannot agree in the belief." So Prof. W. James has written. And the statement may be taken as an apology for any lack of originality that may be discovered in these chapters. If they contain anything new, it is the emphasis. And the excuse for the book is the obvious fact that some things have to be said again and again, in various styles and with different spirit, before their full lesson is finally learned.

Some of the following chapters were originally published in religious papers and magazines, and others have been given as addresses ; but one purpose runs through the whole, which is also still further illustrated by the rambles in Old Testament Books and Subjects with which the volume closes.

The method of study here adopted, it is hoped, will serve a double purpose. It brings to each Testament

6 PREFACE,

the support of the other for all in it that is of positive and permanent value ; and it helps to eliminate from each Testament its transient and temporal teachings by offering the other as its corrective and supplement. The New Testament religion is a reaction against a dogmatic apprehension of the Old. We ought not, therefore, to expect perfect completeness and poise in either Testament. This can only come from the union of the two. Each, in fact, corrects, supplements, and illustrates the other.

The reason the God of the Hebrews is in this work called Jahveh is the simple fact that Jehovah is not a word and means nothing. As a further help to the reader I may say that, in the references to the Bible, parts of verses are often indicated by the letters a y b> c, immediately following the verse figure. The letter a indicates the first part of the verse, b the second part, and so on.

My authorities have been, so far as practicable, indicated in the footnotes.

A. B. C.

Tufts College, Mass., Feb. 17, 1894.

Introduction

i. Our attitude towards the unsolved problems. 2. Our attitude towards the critics. 3. Three stages in the life of the Bible student : illustration.

Pages 15-21

Chap. I. Back to the Old Testament

1. "Back to the Past:" Paul the first to raise the cry. 2. The common method reversed. 3. The relations of the Testaments. 4. The enduring character of Old Testament religion. 5. A revival of Old Testament study is already at hand, but it is limited. 6. The Old Testament needs no defence. 7. The student should follow behind the critics. 8. The Old Testament religion rests upon a series of divine revelations. 9. The Old Testament a book of examples; the New of precepts Pages 25-34

Chap. II. Back to the Old Testament for its own sake

1. The religion of the civilized world is from the Jew. 2. What Israel did not do. 3. What Israel did do. The Bible deserves its place as a religious classic. 4. Ignorance of the Bible inexcusable. 5. Internal obstacles to Bible study. 6. External obstacles. 7. Historical obstacles. 8. These overcome. The value of technical Bible study. 9. Literary masterpieces in the Bible. 10. The greatness of the Bible. 11. The value of the Bible to the Christian believer Pages 37-48

Chap. III. Back to the Old Testament for the Doctrine of Inspiration

1. A pair of pictures. 2. The doctrine of inspiration the result of the primitive socialism. 3. The teaching of the Old Testament concerning inspiration. 4. Growing accuracy in details as minds and morals develop.

5. The Old Testament writers do not claim infallibility: growth of ideas.

6. The New Testament supports the Old. 7. The evils of erroneous ideas of inspiration and revelation. 8. It is expedient that the old view be given up : new meanings for old words. 9. The proof of inspiration. 10. Influence of the doctrine of inspiration : it contains implicit the doctrine of the immanent God Pages 51-57

CONTENTS.

Chap. IV. Back to the Old Testament for a Valid Proof of God's Existence

i. Relations of the proofs of God to God in history. 2. Apologetic value of the growing consciousness of God in the Old Testament, 3. Origin of the Jahveh cult. 4. Moses as leader and organizer of his people. 5. Moses as judge and prophet. 6. As lawgiver and religious teacher. 7. The theology of the Song of Deborah. 8. Jahveh at first a tribal or national God. 9. Jahveh and the calves of Bethel and Dan. 10. Jahveh as the God of righteousness. 11. Spiritual monotheism and practical atheism. 12. God a spirit, and man morally free. 13. Isaiah and "God in History." 14. Conclusion.

Pages 79-95

Chap. V. Back to the Old Testament for a New Conception of the Messiah

1. Unnatural and natural Messianic prophecy. 2. The beginnings of the Messianic idea. 3. Jeremiah and Ezekiel. 4. Changes in the national hope. Isaiah and the exilian writers. 5. Haggai and Zechariah : Malachi and Joel. 6. Daniel and the Apocrypha. 7. The Messiah a priest. 8. The Messiah a prophet. 9. Revival of the kingly Messiah of the early prophets. 10. The number of Messianic passages increased by scribal exegesis. 11. The combining of various ideas. 12. The Messiah a prophet and teacher, not an atoning sacrifice. 13. The New Testament fulfilment . . . Pages 99-122

Chap. VI. Back to the Old Testament for the Way of Salvation

I. EARLY IDEAS OF SACRIFICE.

i. Does the O. T. doctrine of sacrifice look forward to Christ? 2. Early sacrifices. 3. The Passover. 4. The sacrifice a feast. 5. Self -mutilation not atonement. 6. The sacrifice a gift to the gods. 7. The expiatory offering. 8. The ransom Pages 125-129

II. EARLY REACTIONS.

9. The prophets Amos, Hosea, Isaiah, Jeremiah, decry the popular views of sacrifice. 10. Prophetic scheme of forgiveness and reconciliation. 11. The reaction of the sages. 12. The reaction of the poets. 13. The Buddha's idea of sacrifice Pages 130-136

III. THE PRIESTLY COUNTER REFORMATION.

14. The priest-prophets. 15. The Levitical doctrine of the sacrifice. 16. The sin of ignorance and its consequences. 17. The scapegoat and day of atonement Pages 136-141

CONTENTS. 9

IV. THE NEW TESTAMENT DOCTRINE OF SACRIFICE.

18. Paul's doctrine of the sacrifice of Christ. 19. The death of Christ abrogated, not fulfilled, the law. 20. Looseness in the N. T. ideas of Jesus' sacrificial death. 21. Paul's view really a return to prophetism. 22. Support of this view in early Christian literature. 23. Ballou its first advocate in this country Pages 142-150

Chap. VII. Back to the Old Testament for the Suffering Christ

I. THE SOCIAL VIEW OF ATONEMENT ACCORDING TO SECOND ISAIAH.

i. Human sacrifice in early Israel. 2. The atoning powers of the righteous. 3. The mission of the righteous servant in Isaiah liii. 4. The servant as the nation or righteous portion of the nation. 5. The servant a guilt-offering for the world. 6. The ideas of " law " and of " sacrifice " spiritualized. 7. The servant's preparation for his work. 8. Second Isaiah's view of the unity of the race : a social view of atonement Pages 153-167

II. SECOND ISAIAH IN THE NEW TESTAMENT.

9. The ideas of Messiah and suffering righteous are kept distinct : Jewish developments of the thought of Isaiah liii. 10. Ideas which tended towards a Messianic interpretation of the same. n. The quotations from Isaiah liii. in the New Testament, as a rule, disappointing. 12. Jesus' own view of his sufferings and death. 13. New Testament passages that clearly teach the social view of atonement Pages 1 68-1 81

III. APPENDIX ON SECOND ISAIAH.

i. The theory of the three Babylonian Isaiahs. 2. Chapter lii. 13 to liii. 12 a dialogue, notes on the section. 3. Isaiah liii. in the Targums.

Chap. VIII. Back to Both Testaments for their Reconciliation

1. The Christ as Messiah, as sacrifice, and as suffering servant. 2. Was Jesus the Christ ? 3. Different views of the relation of prophecy and fulfilment. 4. Prophecy must be studied in the light of its own age. 5. Significance of Jesus' adoption of the Jewish Messianic idea. 7. Jesus the true Messiah in the light of Jeremiah's promised " new covenant." 8. The reconciliation : true religion is found in either Testament . . . Pages 187-195

IO CONTENTS,

Chap. IX. Back to the Old Testament for its Sociology

i. The broader modern view of society. 2. Sociology defined. 3. The Scriptures have been too exclusively studied on the side of their theology. 4. Sociological value of the Hebrew history. 5. Chronologically arranged the Bible is the best text-book on sociology. 6. An outline of Biblical sociology. 7. The family. 8. The nation. 9. Land. 10. Labor. 11. Rich and poor. 12. Education. 13. Religion : Biblical sociology is sociology with a soul Pages 199-213

Chap. X. Some Ancient and Modern Estimates of the Old Testament

1. The Old Testament in the Jewish Church. 2. The Old Testament in the New. 3. The Old Testament in the early Church. 4. Estimates from classifications. 5 . The German Idealists, Kant, Hegel, Schelling, and Lotze.

6. Newman Smyth and Professor Ely : Haeckel and the scientists : Dillman.

7. The need of adapting our view of the Bible to the facts. 8. The Biblical authors were religious, not scientific, specialists Pages 217-229

Chap. XI. Evolution and the Old Testament

1. Difficulties in the way of a definition of evolution. 2. Twofold meaning of the word " origin." 3. Evolution the manifestation of a consciousness eternally the same. 4. Lessing and the education of the human race. 5. Why not accept evolution as a method ? 6. Difficulties. 7. Robertson Smith and the evolution of Old Testament religion. 8. Edward Caird and the evolution of the absolute religion Pages 233-247

Chap. XII. Leisurely Rambles in the Old Testament with Some of its Friends and Admirers

I. PROFESSOR RYLE AND THE OLD TESTAMENT CANON.

i. Mr. Ryle's point of view. 2. Significance of the threefold division. 3. The formation of the canon a slow process. 4. The first canon completed by Ezra. 5. The second canon two hundred years later. 6. The third canon still open in the time of Christ Pages 251-258

II. THE LIBERAL PREACHER AND THE HIGHER CRITICISM.

1. Mistaken views. 2. Higher criticism defined. 3. Progress in mechanics and theology compared. 4. Heber Newton and Newman Smyth. 5. Criticism is not rationalism Pages 258-264

CONTENTS. 1 1

III. PROFESSOR TOY AND THE RELIGION OF ISRAEL.

i. The uselessness of much of the older literature. 2. Professor Toy's religion of Israel. 3. The need of a bird's-eye view at the outset, Pages 264-266

IV. W. ROBERTSON SMITH AND THE JEWISH BIBLE.

i. The Old Testament in the Jewish Church. 2. Need of more scientific methods of Biblical study. 3. Textual errors. 4. Material at hand for textual criticism. 5. Early Hebrew written without vowels: Jahveh. 6. Hebrew history reconstructed Pages 266-271

V. PROFESSOR DRIVER AND OLD TESTAMENT INTRODUCTION.

1. The work itself. 2. The Book of Judges. 3. The Book of Deuteronomy. 4. Isaiah. 5. Isaiah xiii., xiv. 6. Isaiah xv., xvi. 7. Isaiah xxivxxvii. 8. The effect of Driver's book as a whole .... Pages 27 1-27 7

VI. THE MEN OF THE BIBLE.

i. History from biography. 2. Jeremiah and Moses. 3. The biographical sermon Pages 277-280

VII. PROFESSOR GENUNG AND THE BOOK OF JOB.

1. The problem of the book. 2. The author's aim not to prove, but to show. 3. Job, not the Book of Job, solves the problem. 4. The date and integrity of the book. 5. The character of the composition. 6. Genung's translation Pages 281-286

VIII. RENAN : HIS LIFE AND HIS WORK.

1. A sketch of the life of Renan. 2. The character of his work. 3. Read Renan ! Pages 286-292

IX. PROFESSOR TOY'S JUDAISM AND CHRISTIANITY.

I. Professor Toy's position. 2. The theology of the Jews. 3. Sociology and religion. 4. The significance for religion of the great man. 5. Particular and universal religions. 6. Professor Toy's method comprehensive.

X. CANON CHEYNE AND DEVOUT CRITICISM.

i. The higher critic as a preacher of the gospel. 2. David in history and in tradition. 3. The Psalms do not lose in fervor by being placed after the exile Pages 298-302

12 CONTENTS.

XI. PROFESSOR DRIVER AS A PREACHER.

i. Misapprehension of the methods of Driver and others. 2. The helpfulness and reasonableness of " Sermons on the Old Testament." 3. Permanent elements in the Old Testament Pages 302-306

Chap. XIII. Hints for the Pulpit and Devotional Use of the Old Testament

1. The great preachers have been Old Testament students. 2. The need of a book of wise selections from the Old Testament : an expurgated Bible. 3. That the Church has a right to make such a book of selections appears from the history of the formation of the canon. 4. A list of readings suggested for pulpit or devotional use Pages 309-314

Chap. XIV. An Inexpensive Old Testament Library

1. Commentaries in general. 2. A list of the best English commentaries on the Old Testament. 3. Introductions to the Old Testament. 4. Theologies. 5. Histories. 6. Expositions, running commentaries. 7. The late books and the inscriptions Pages 31 7-322

INTRODUCTION.

"How truly its central position is impregnable, religion has never adequately realized"

Herbert Spencer.

" It is by no means impossible that the world, tired out by the constant bankruptcy of liberalism, will once more become Jewish and Christian?*

Ernest Renan.

INTRODUCTION.

i. This is an age in which we are encountering myriads of unsolved and perhaps insoluble questions. Some of these questions are vital and practical, others are ideal and theoretical. All alike are important. And so far as we can it is our duty to solve them.

But when we have done our best, there will still remain a large field of truth touching the very foundations of the intellectual, moral, and religious life that cannot be wholly explored. There will always be unsolved problems, there will always be unproven truths. What shall be our attitude towards these? Shall we treat them indifferently because they are unproved ? Shall we turn agnostic, and exalt our ignorance into a philosophy ? Shall we go to the other extreme, attempt the impossible, and labor to prove what God never intended should be proven by human reason? Evidently none of these questions implies the correct answer. The rather do we turn to the lines of Tennyson, which John F. Genung has recently emphasized, —

"For nothing worthy proving can be proven Nor yet disproven; wherefore, then, be wise, Cleave ever to the sunnier side of doubt, And cling to faith beyond the forms of faith.' '

" This ever-present faith in faith," says Professor

*5

Genung, "gives a marvellous uplift to all Tennyson's poetic work." It will give a marvellous uplift to the work of any man, no matter what his calling. It is faith, rather than the forms of faith, that is the important thing.

What is this sunnier side of doubt in regard to Old Testament questions ? In the first place, the sunny side of doubt is never found in those who cling to old exploded notions. By this means a man may make himself the contemporary of his great-grandfathers,, but he can never thus become the teacher of his grandchildren. No, the sunnier side of doubt consists in searching out and emphasizing the old faith that lies hid in the new truths. For the race has hold of something real and eternal in its religious faith. That was a profound remark of Kant's in which he proclaimed that it is only the permanent that can suffer change. The fact, then, that religious faith can and does adapt itself to new conditions is a sign of its permanence. The sunnier side of doubt, therefore, is never timid, never rash, never sentimental, but full of love for the truth, and faith in the truth.

2. The discussion presupposes throughout the general correctness of the views of Driver, Cheyne, Briggs, Robertson, Smith, and others. But at the same time our effort is not to establish those results, but to show in some detail how the Christian religion has gained in authority, in attractiveness, and in spirituality by an appeal to the New Bible. I have not added to the Decalogue, as a learned translator of Sophocles has recently suggested, this new commandment, "Thou shall not covet the German's knife, nor his readings, nor

INTRODUCTION. I J

his meters, nor his sense, nor his taste, nor anything that is his." But I have felt free to accept suggestions from the Germans, or from any other scholars, when they appealed to reason and common-sense.

A word of warning may not be out of place for some readers. We remember the story of those who cast out devils but "walked not with us." And we remember also the advice of Gamaliel regarding the treatment of those not in perfect accord with the religious notions of the ruling authorities. History points us many lessons, and none with more emphasis than this, that it is the easiest thing in the world to mistake the supports upon which our religion stands. This is apparently a part of our common human nature. She who suffers a great sorrow is sure, while the bitterness of her grief is upon her, that she can never be happy again ; yet time revives the springs of joy. He who suffers a great defeat is sure, in the moment of his chagrin, that he can never again lift up his head ; yet rest brings purpose and assurance once more to his relief. So when Jesus began to preach, the honest Jews said he violated the law and robbed religion of its authority. But Jesus' teachings have prevailed, and religion glows with more fervor than ever before. When it was found that the earth is really round, and revolves about the sun, the church said the Bible is in peril, and it threw itself in the face of the telescope and the geometer. Science prevailed, and a larger world was given to the God of the Bible, and a more intelligent church. There was quaking at the discovery of the sun spots, the circulation of the blood, the medical art, at the marvellous advances of geology, biology, and the recent evolutionary science.

Yet, amidst all these, religion holds its own, and its central position becomes ever more impregnable. Let us be very careful, then, what we say about the modern critics, lest we be found fighting against God. Modern methods of reconstructing the Old Testament history and religion are, it is admitted, a kind of reasoning in a circle. And there are many lacunae in the circumference. Yet I believe that the circle is one beyond which no facts lie that possess the power to do other than make the circumference more regular and more complete, and its centre, which is the divine love, more resplendent and more life-giving. ^

3. The Bible student who goes on unto perfection is very liable to have to pass through three well marked stages. These may be well illustrated by an instance given, I think, by J. Clark Murray in his Psychology.

It is related of a certain man born blind, whose sight had been restored, that a picture was shown to him, and he was asked to tell what he saw. He said he saw an object of divers colors, some bright, others dull, arranged in heterogeneous order upon the canvas. That is all the picture meant to him. He looked at it as all upon one surface without perspective. Then he was asked, " Do you not see a house, and behind it a barn, and farther back still a forest ? Do you not see men and horses and boys in the yard, and various objects in and about the fields ? " He looked again carefully. Yes, he saw it all now, and put forth his hand to thrust it into the picture, and touch the forest and barn. He thought it all real now. The barn he supposed did stand several inches behind a miniature house built four square. But the touch soon disclosed to him his error.

He was surprised a second time, for he found all these objects on the same surface. Now for the first time our man born blind is ready to begin a study of the picture.

So it is with the Bible reader.

At first every statement is on a level with every other ; the history and the human nature lie hid ; it is just a conglomeration of isolated statements, whose loneliness is rendered all the more oppressive by the ordinary division of the Bible into chapters and verses, which often inserts a dead stop in the very middle of a paragraph, or divides into different verses what only a comma should separate. The occasional reader of the Bible, unless his eyes have been opened by sermons and lectures and criticisms, can get no more out of the Bible than the restored blind man got out of his picture.

There are bright colors, but there is no idea at all of the meaning of the whole. All is seen, yet nothing is seen, because nothing is seen in its true relations. It may even be supposed that the dull colors are put about the bright colors to enhance their brilliancy. To the minister who is in this condition the Bible is a book of texts, and these are purposely hid amidst what is uninteresting to discourage habits of idleness.

The second stage in the process is also clearly marked. Things begin to appear in their relations. It is seen that history, prophecy, and poetry somehow imply each other. But still the idea of perspective has not been grasped. Now all is real. If the statement is made that the mountains clap their hands, they must really have hands to clap. The stories of Abraham, of David, and of Elijah, are not of any value at all unless they are real. The Pentateuch is valueless and worse, if Moses did not write it. Such a student sees nothing unless he is permitted to believe that he is dealing with the veritable revelation of God and not its history. If he has not the thing, he will not admit that he has its lesson. He even reduces the whole to an absurdity if his way is not the right one. The house is, as he supposed at first, but a daub of colors, if it is not built four square.

But at last something happens, and our Bible student puts forth his hand to touch the story of Abraham or of Daniel. He reads a little profane history. He delves into the mysteries of the Hebrew lexicon and grammar. He learns the story of the foundation of the Old Testament canon. He is getting the idea of historical perspective. He touches the "morals of David. ,, They are beautiful in their place in the picture. Out of their connection they are cruel and bloody and harsh. He touches the motive that gave the later portions of the Pentateuch to Moses. There was a consciousness of the real facts and yet no consciousness of wrong. For would not Moses in the later age have approved what they approved ? So at last our Bible student comes to a correct view of things. But alas, hosts of us have never touched the Bible. And we have not learned how to appreciate the divine masterpiece. This is not wholly our fault. There has been a widely prevalent notion that the Bible must not be studied as are other books, and that its lessons must somehow be kept apart from our unholy secular life. What we need to do is to touch the Bible with our every-day experience, look at it in the light of the common places as well as of the uncommon places of our existence. And it is evident also that we must make free and large use of the helps placed in our hands by recent discoveries.

Chapter I. Back To The Old Testament

" With the righteousness of the prophets, from Amos to Jeremiah, Christianity might at once have joined hands."

Hermann S. Schultz.

" The blood is said to be the life ; it is therefore the spirit or life of the law

which does away sin. . . . The gospel is nothing but the spirit of the law, which

is the word, or logos, spoken in the law, brought forth from the shadows of the

old dispensation"

Hoska Ballou.

BACK TO THE OLD TESTAMENT.

CHAPTER I.

BACK JO THE OLD TESTAMENT.

I. Ours is an age in which the cry is, more or less, " Back to the Past ! " In philosophy the cry some years ago was heard everywhere, " Back to Kant ! " And this was met by the counter-cry, "Back to his Interpreters ! " In theology we hear the cry, " Back to Luther and the Reformation ! " And we hear alongside it, " and this means ' Back to Christ and the Apostles ! ' "

In Christian history, so far as I know, Paul first raised this cry. He saw in Christianity the overthrow of Judaism, and the revival of Old Testament Prophetism. And so he raised the cry among his Christian brethren, "Back to Abraham and the Prophets ! " We have Paul's word for it that Christianity was a return to the ideals of the classic period of Hebrew religion. The law, he argued, came in as a side issue, necessary because of man's weakness, but interrupting the direct line of development which in Christ is restored and given by unmistakable proofs the fulness of the divine approval.

Now, if Paul thus goes back to the prophetic portions of the Old Testament for his starting-point, and other

New Testament writers just as obviously take their start from the legal side of the Jewish Scriptures, we ought frankly to admit that the new religion may here and there have limitations which are due entirely to the limitations of the past, out of which it came. And to recognize this is to free ourselves from the bondage of dogmas that are no longer helpful to our religious development. We can say, with truth, that Christianity took these as a part of its inheritance from Judaism, but that they are no more a part of Christianity than are tunics, girdles, and sandals. These were worn by the early Christians, not as a part of their religion, but because they were in style.

Not only does a return to the Old Testament reveal to us with trenchant force the temporal character of certain doctrines and customs that the Church has burdened itself with in the past, but it also shows that many misinterpretations of the Old Testament have been handed over to the New Testament to vitiate also its message. The fundamental New Testament doctrines, in fact, have been very largely corrupted by a misunderstanding of the real nature of the Old Testament and its relation to the New.

2. The fact is, the common method must be reversed. We have been wont to interpret the Old Testament in the light of the New. We have seen in it nothing but Christian doctrine. What we need to do now is to go to the Old Testament not only for illustrations of the New, but for a more full and complete understanding of its essential doctrines. Out of the modern movement, which has restored the Old Testament to us, will come, I doubt not, a new point

BACK TO THE OLD TESTAMENT 2J

of view, which will restore the New Testament to us with a fulness and completeness of meaning that it never before had. Back to the Old Testament as a book of history, of ethics, of religion, and of sociology ! This is our message and our "hobby." The preaching of the Old Testament to our own age is truly great. And this is due not alone to the fact that it is an able defender raised up out of the past for the doctrines of the Christ. It is this, but it is more : it is also their divinely called Creator and Teacher.

The thesis suggested by our title is one which cannot, in any adequate way, be treated in a small volume. It will be best, therefore, to eliminate as far as possible all side issues, and confine ourselves to a few New Testament doctrines which are fundamental, and which at the same time have their roots and their high-water mark of meaning in the Old Testament.

3. Some, of course, may incline to doubt whether any important New Testament doctrine is taught with equal insight in the Old. Indeed, there may be some of us who, like Schleiermacher, have been wont to deny that there is any vital and organic connection between the Testaments. It may be that we have been able to see only an accidental and external relationship, due to the fortuitous course of the history. Or it may be that, with Kant, we have denied to Judaism, as it existed in the days of Christ, the name of a religion, and have seen in it only a hodge-podge of senseless ritual, to which has been added, as the only redeeming feature, a code of purely statutory laws.

That such a view is arbitrary and unphilosophical is evident from a multitude of considerations. As Prof.

Edward Caird correctly maintains, all new movements have their roots in the past, and a new movement which denies every thesis of its predecessor is dependent upon its predecessor for the number and form of its denials. It may use all the rhetoric, all the logic, all the passionate and holy denunciation of its rival, by simply going through and inserting the negatives. But the dependence is more far-reaching than even this. Extremes meet. In the higher mathematics a positive infinity passes at a single bound to a negative infinity. A number increasing by minute additions from one to infinity, by the same minute addition passes from infinity-affirmative to infinity-negative. Anything carried to its limit is at the nearest possible point to its opposite. It is even as we so often say, " Extremes meet/' Brahminism must produce Buddhism by inevitable decree. And the relation between them is a vital one. Jewish legalism carried to its logical conclusion is Paulinism. And a part of the conclusion in each case is the glorification of the person who stands as the type of the new law written on the heart ; the persons, I say, of the Buddha and of the Christ.