We now pass to the third and most important point, to show,— III. How the New Testament depends entirely on the Old, and that Christ is the kernel of all the Old Testament. (Non sapit vetus Scriptura, si non Christus in ea intelligatur.-Augustine.)

This intimate connection of the New with the Old Testament may be comprehended under a threefold division:-1. The principles of all the New Testament morality depend upon the ideas contained in the Old. 2. The entire doctrine of the New Testament is the perfected religious system of the Old Testament. 3. The prophecies of the Old Testament are fulfilled in the New, Christ being the centre of all. We speak first of morality. The three great tones cognizable in the complete Christian life are, humility, faith, and love. Of these three, the element and anticipation are found in Judaism, and of the two first, only in Judaism. Humility, as we have seen, was contemplated by the whole of the sacrificial system; to awaken a feeling of sin were the priesthood and the law ordained. For this reason we find such great evidences of humility in the Old Testament. Psa. xxxiv, 18, “The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit." Micah vi, 8, "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly and to love mercy, and to walk humbly with thy God?" Isa. lvii, 15, "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Isa. lxvi, 2, "For all those things hath my hand made, and all those things have been, saith the Lord; but to this man will I look, even to him that is poor and of a contrite spirit and trembleth at my word." Everywhere, therefore, we find that poverty of spiritan humble feeling, (animus demissus, humilis fractus,) to the heathens a crime, (Cic. Off., iii, 32,) was to the Hebrews the true and correct disposition of the soul. While the heathen praises a high and lofty mind, (upos ¿yavos,) it is said in the economy of Israel, "God resisteth the proud, but giveth grace unto the humble." If we take a glance, in reference to this important matter, at the oriental heathen, we shall find something more exalted and better than among the Greeks, and yet the eastern world, by the force of inference, strayed upon giddy heights. The

Indo-Chinese book Suche-ulh-chang-king teaches: "Man must abandon father, mother, every feeling, every good, every wish, that he may sink into that annihilation where he may think as God." The Nyaya sect teaches, "When the true light of God comes, then is self-annihilation so entire, that knowledge ceases." In the East, therefore, we see abandonment of self,-annihilation. This is a fruitless speculation, without influence on the life; but a deeper signification lies in it, than in the Grecian views of worldly enjoyment.

The other Christian element in Judaism is faith. This, too, was an idea wholly foreign to heathenism. Faith, in the Christian sense, is, "An actual possession, a real fore-feeling (participation) of a higher mode of existence, into which a man may enter by the condition of his spirit, although he be unable to comprehend it. While we carry in the innermost ground of our nature the image and seed of a higher life, unknown to this world in which we now exist; we have it thereby in our power to become conscious of the reality of those rays of life which are shed into us from on high, and to feel within ourselves the certainty of that better state which is appointed for us. Therefore the apostle John says, not only emphatically and figuratively, but with true and deep significancy, 'He that believeth, hath eternal life, and hath passed from death unto life.' The Saviour himself shows clearly the deep meaning of this expression when he says, 'The water that I give you shall be in you a well of water springing up unto eternal life.'”—Neander. In this full extent the Hebrews possessed not faith, yet the unconditional and full surrender to God which we find exercised by the fathers of the Old Testament was the most glorious introduction to it. What a power of spiritual life was exhibited when Abraham, because the voice of God called, could give up his son, his only heir, him who had been given in answer to many prayers, upon whom hung the promise of the seed! In the night, the command of that God whom he knew, came to him. Early in the morning he sets forth with two servants. To no one, not to the mother, the son, or the servants does he disclose his conflict of faith. His lacerated heart speaks only in the words, "My son, the Lord will provide an offering for himself." This was a faith, this was a surrender, that was sufficient to make him the father of the faithful. The idea of the submission of faith reigns throughout all the books

of the old covenant. And even this word covenant, if we will regard it, discloses the greatness of this idea of faith. What a thought! that God should make a covenant with man! A presumptuous thought, if discovered; a high one, if given. It is necessary, though difficult for man to come to this divine faith. Philo says, "Every thing around us tempts to the laying our trust in health, strength, prudence, power, &c., but to turn away from them all, and depend only upon God, is a great and heavenly state of the soul."

But love; is its stamen also to be found in Hebraism? God the Lord speaks to Israel, Deut. vi, 5, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might." But what does he, who would thus be loved, promise in order to seem worthy of love? Isa. liv, 10, "For the mountains shall depart and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee." Also Isa. xlix, 14, 15, "But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee." This is indeed the language of love, a language able to excite the heart of man on its part to fulfil the law of love. But if, however, after so many refreshing streams of love, the fire of his zeal should sometimes break forth, yet was the affection decided, and the purpose tender. Sufficient proof of this is found in the consideration of the deliverances of the people which the Holy One had taken as his own. These deliverances produced an inward trust-and where there is trust there must be love. But here the old objection meets us, that Israel's God was a jealous and wrathful God. But the Hebrew expression represents this jealousy as proceeding always from love -and, therefore, so far from its meaning any bad, it becomes the most endearing epithet. One must, then, meet the objection as did Origen; the sinner needs not only to be protected, but to be alarmed. Even after the message of love has come to us in the gospel, we read these alarming voices of awakening with an humble acknowledgment that to us also in our ever-returning weakness, they can be recalled with profit. Moreover, this jealous God spoke to his chosen ones quite otherwise than to the stiff-necked people.

When Elijah spake with God, it is said, (1 Kings xix,) "And behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle and went forth." This is the love of God to man, and of man to God, but how can love of man to man be more strongly expressed than in the command, Thou shalt love thy neighbor (the stranger) as thyself. Here is love placed high enough; and it can be no derogation from the command, that future selfishness confined it to lower limits. Thus in Moses and the prophets by anticipation, the heavenly harmony of Christian life sounded in its threefold tones, and as humility and love were practical, there were ever humble and loving hearts, as of Hannah, Elizabeth, Mary, Simeon, and Joseph, ready to give it a response.

If the principles of the Christian morality can be pointed out in Judaism, still easier is the task to show the connection of Christian doctrines. Theologians, although universally admitting the most intimate dogmatical relation between the Old and New Testaments, yet draw therefrom directly opposite opinions. Some think that by this very relation it can be shown how the gospel could arise out of Hebraism in the natural way of human development; while others, assuming a continued direction of God among the Israelites, endeavor to establish that it was the design of the Ancient of days gradually to prepare all hearts and spirits for the day of the appearance of the Saviour of the world. If one desire to arrive at the truth in this matter by inference, he can at once show that the Hebrew nation is to the historian an unsolved riddle; that their character, and law, and destiny are wonders: and then from the condition of the world, and of that nation at the time of Christ, as well as from the history of the Lord, conclude with the greatest clearness that Christianity never could have arisen out of Judaism in a natural way. But this mode of proof is not so convincing as to enter into the system of salvation by Christ, learn the power of the Holy Ghost, and then seek, moved by the authority of Christ, more in Judaism than meets the view at first, and be convinced that there is no natural development without the special guidance

of God. Whoever pursues this way, whoever submits to the new birth of the Spirit, will get rid of all his doubts-for it is not his understanding, but his will, that doubts. What are, then, the doctrines of the New Testament to be found in the Old? All of them, I suppose, are to be found there, more or less clear. The proof in each particular need not here be adduced; and we shall confine ourselves to some general remarks on the history of Old Testament dogmas. It is undeniable that many doctrines first make their appearance in the course of ages and after the Babylonish captivity. If the doctrines of immortality-of the resurrection-of judgment -of demons, were borrowed from foreign nations, are they therefore false and fabulous? Alas! testimonies from the time of the captivity are so deficient, that we are left to hypotheses, without having any thing positive. With the authority of Christ, and the maxim of Cicero and Augustine, Nulla falsa doctrina est, quæ non aliquid veri permisceat, (There is no false doctrine but has some truth,) we may assume that there was something divine and true in all ancient religions, (particularly among the Persians,) since God has not left himself among any people without a witness. On the other hand, however, we find intimations of these doctrines in the books of the Old Testament, as, of immortality in the translations of Enoch and Elijah-of the resurrection in Psalm xvii, 15-of the judgment in the frequent expression, Terrible day of the Lordand of demons, in Genesis iii, and Lev. xvi, 8, (where Gesenius, too, explains by demon.) We cannot, therefore, resist the belief (v. De Wette and Drusius) that the Jews had a species of secret doctrine which was perpetuated among the wise ones (elders) by tradition, and makes its appearance only here and there in the Scriptures in a general and indistinct light. This assertion can be supported by the universal reception among the Jews of an oral law; or at least this Jewish reception shows that such a thing is not entirely without foundation. If this supposition be wellgrounded, a similar occurrence appears to have taken place in Judaism, as occurred in the sinking of heathenism. Creuzer has shown, that the heathens, when Christianity threatened to overcome every thing, drew forth from their mysteries to the light of day whatever was analogous to Christianity-and here and there modified it by the Christian doctrine. Even so, by the divine providence, Judaism seems to have come into so near contact with the