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actual facts as do remain. He thus holds himself able to decide that certain prophecies of Isaiah are genuine ; and that all the prophets, including Isaiah, had a certain method of dealing with national events. And then he pronounces dogmatically that the prophecies attributed in the book, as it has come down to us, to Isaiah, are not by Isaiah, but spurious, if they differ from his supposed genuine style of thought and method. It is very much understating the case to say that it is as if a commentator on Shakespeare should pronounce that certain portions of his plays-say, either the historical or the comic scenes of "Henry IV."-are the genuine work of Shakespeare, and that therefore the others must be attributed to some one else.'

"Now, every one who has followed the windings of this current of Biblical criticism on literary and philological lines knows well enough that this class of critics differ widely in their conclusions. We are constantly assured that the nominally orthodox teachers who follow in these lines do not accept all the destructive results of these vaunted methods. But they do not hesitate to admit enough to show that they have lost completely their old reverence for the Scriptures as the infallible Word of God, and that they are largely under the guidance of men who treat the Bible as Jehudi did the prophet's roll, when he cut it with a pen-knife and cast it into the fire that was in the hearth.' That we are not alone in this impression is evident from such remarks as this by the John Bull:

"What is called the "criticism" of the Old Testament consists of a series of idle conjectures concerning the dates and the authorship of the books and of the various parts of them. The reason why these conjectures are put forth is this; That the "critics" are infidels who want

to overthrow religion by casting doubts on the Bible. Their efforts are concentrated on discrediting anything in the Bible which implies miracle or the supernatural. When future events are foretold, they say that the prophecy is a fraud, having been written after its alleged fulfilment. When God's miraculous dealings with man are narrated, the "critics" set to work to show that the story is an embellished version of some purely natural When the author declares that he himself was an eye-witness of the marvels he relates, the "critics" say that the work is a late forgery. Afterwards, when

Occurrence.

their guess-work has been proved baseless and their arguments torn to tatters, the "critics" publish new books carefully ignoring all that has been urged against the old ones, and simply reaffirming dogmatically their former conclusions. Then certain weak-kneed Christians, deeply impressed with the audaciously positive assertions of the destructive school, hasten to accept them as the undoubted "results of criticism." They fly to church congresses to "warn" their brethren against the danger of disputing these "results." They wildly attempt the impossible task of "serving two masters." They imagine they can still remain Christians and still profess a reverence for the Bible as a whole while accepting in detail the destructive theories of the Rationalist school,'

"Archdeacon Farrar should now look after the press as well as the pulpit, for it is evident that there is a great increase in this practice of 'snorting at criticism.""

Thus far the Observer; and there is no uncertain tone to the note it sounds. But in accepting "Moses and the Prophets" literally fulfilled in Christ, we must be equally candid, equally logical, equally sincere, and accept them to the same degree in Israel lost and Israel Found Again, according to the parallel predictions

which have been reserved for these our days, and which therefore bring on us, equally with those who trode the streets of Jerusalem with Jesus Christ, the grave responsibility of recognizing the fulfilment of the Word of Inspiration or rejecting it.

Upon this platform we take our stand, and it is because it is a SOLID one that we can stand upon it-logically, fearlessly, spiritually, and literally! Its pillars are all there, and they run up into Anglo-Saxon facts which any one may read, since all men live and move and have their earthly being in and out among them, and they run down into Israelitish foundations, laid of old by ONE that worketh upon foundations that endure! (Isa. xliii. 13.) This is, indeed, the Temple of the Generations (Eph. ii. 19-22); for like its archetype it has been reared of God (Job xxxviii. 1-7), and, true to prophecy, it was “cut out without hands" (Dan. ii.), and like its type it has been reared in silence (1 Kings vi. 7), and like its antitype, "Jesus Christ himself," it is beyond the comprehension of an "Evolutionist " (Matt. vi. 2433).

XIII,

"THE SHAKING OF AN OLIVE TREE."

AMONG the many contrasts between these "latter days" and those of old, there is none so striking as that which enables us, by means of printing, steam, and energetic publishing, to reach myriads of minds at once.

When it is realized that this volume-the Introductory

one, of a Series of Studies which we hope to offer to OUR RACE may, by God's blessing, within a very brief space of time, be seen by several millions of men and women, and may perhaps be actually read by some thousands ere its first edition has ceased to travel to its remotest destination, the grand possibilities of our generation dawn upon us.

This is the day in which to spread a truth and give it to the world! There never was an age in which a herald could be heard over a wider area, nor one in which discussion could be so free and searching, and conclusions drawn from premises so multifarious.

In this connection the author is constrained to make an appeal to his audience and jury, the public. There are occasions when such an alloquy is justifiable. He is convinced the present is such an one.

For many years he has solicited the press and prominent publishers of our country to recognize the dignity of this theme. Hitherto his entreaties have always been in vain.

It has made no difference how or from what standpoint he has touched upon this topic, the result has been the same—“ a rejected address." It has been declined with thanks so often, that his letters would fill quite a generous scrap-book.

The religious press has avoided it for fear of creating discussion, or has replied that it is of "too little interest and importance"! Standard periodicals find it against their unwritten customs and traditions "to give such enormous prominence to an author's studies"! Others have had conscientious scruples against advancing novel ideas! Some have queried, "Is it strictly orthodox ?" and "How will it affect our reputation if we put our imprint upon such a theory ?" And so with one consent

the manuscript has begged from press to press and been declined, cast out, rejected, and despised. In the mean time the daily press has rarely lost an opportunity to fling short-sighted ridicule upon the topic, and publishers have met the entreaties of its advocates with the significant remark that "there is no money in it"! "It is not in our line," etc., etc.

They have none of them gone in themselves, nor have they suffered them who would to go.

In the interim Max O'Rell has viewed the drama with a French lorgnette, and has reported it with badinage to the idlers in "Vanity Fair;" while Mr. Ingersoll has taught many a "Foolish Virgin" that her lamp were better empty than replenished with prophetic oil!

But "facts are facts," and woe to him who essays hereafter to withstand them! The motto of the ancient Khymry was

"Truth against the world!"

Let us who are their children flaunt it o'er the world, nor fail in confidence that it alone prevails.

That all of these obstructionists are wrong is what the writer would now demonstrate. In early days it was well enough to give "milk to babes" in intellect, but the present generation can digest stronger food. Let us have meat, for surely now we are of age !

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"Write us a popular article." 'Don't go into it too deeply." "We do not believe that you will obtain a hearing any way"-such are the replies that greet one burning with the truth of such a theme!

We take them at their word, and briefly tell the simple tale to show that it will start the Saxon pulse. The writer has a more substantial faith in the might of an idea, and in the literary laity, than those who presume to decide for them what they desire to read,

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