to Mt. Sinai. The sixth chapter, covering the route from Ayun Musa to the convent, discusses several disputed questions; e. g. the crossing of the Red Sea, the inscriptions in Wadi Mokatteb, the nature of the manna, etc. Tischendorf had already considered the route of the Israelites in his "Reise in den Orient" (1845-46), and in a special tractate, “de Israëlitarum per mare rubrum transitu" (1847). Revising his conclusions somewhat, in the light of more recent investigations by Lepsius, Brugsch, Gust. Unruh, and others, he still inclines to regard the traditionary "wells of Moses" as the real starting point of the Israelites for their wanderings in the desert of Sinai, after the passage of the Red Sea. With a devout faith in the miracle as related by Moses, Tischendorf finds his religious impressions of the scene deepened by each successive visit. The imperishable memory of this great work of God, consecrates afresh each new journey to Sinai, and the consciousness that, after more than three thousand years, we are going over, step by step, that marvellous and momentous journeying, so visibly guided by the hand of the Lord, is not the least cause for thanksgiving in our personal travels.1
In the inscriptions in Wadi Mokatteb, Tischendorf recognizes both a heathen and a Christian element: the former he ascribes to the Nabathaeans during their occupation of the peninsula of Sinai, from the fourth century before Christ; the latter he dates from the expulsion of the Nabathaeans by the Romans, towards the close of the second century of our era. Upon the whole, Tischendorf adds little to the elaborate discussion of this subject by Professors Beer, Credner, and Tuch, a good résumé of whose labors is given by Dr. Robinson in Vol. I, 2d ed., note xix. Dr. Robinson states (1856) that no Jewish or Christian name had been found in the inscriptions; but Levy (1860) mentions the discovery of a "Diakonus Hiob." Tischendorf inclines to the opinion that the Nabathaeans were not the indigenous population of Arabia by descent from Ishmael, but were Aramaean or Chaldean emigrants from Mesopotamia, who established their dominion in Arabia Petraea about 400 B. C. Of course, then, there is no ground for the speculations of Forster that these inscriptions were the work of the Israelites, and give traces of the primeval human language. Our author devotes several pages to an interesting discussion of the habits and properties of the manna-tamarisk, found in Wadi Scheich. Berthelot, in a paper submitted to the Academy of Science at Paris, September, 1861, gives the following chemical analysis of this manna of Sinai: Cane-sugar, 55; sugar modified (interverti), 25; dextrine and analogous products, 20 =100. At the same time, he adds his opinion that this manna could not alone suffice for nutriment, since it contains nothing of the azotic principle. Tischendorf gives a particular description of Wadi Sebâyeh, lying to the southeast of Jebel Mousa, the traditionary Sinai. He states that long before reaching the plain, the peak of Sinai rises into view from the approad! ing Wadi. The plain itself measures about twelve hundred feet in length
by from fourteen to eighteen hundred in breadth. Still, the er-Rahah of Robinson better fulfils the conditions of the narrative. With Robinson, Tischendorf locates Rephidim in Wadi Scheich.
Chapters IX, X, and XI are devoted to a minute account of the discovery of the famous manuscript of the Holy Scriptures, and the measures taken to secure it for the Christian world. But all this interesting as the story is from the enthusiastic style of the narrator, as well as from the intrinsic value of the discovery is too familiar to be here repeated. Returning to Cairo, Tischendorf set out for another tour of inspection among the convents of Palestine. At Jaffa, he had the good fortune to attach himself to the caravan of the Grand-Duke Constantine, of Russia; and during his stay in Jerusalem he attended with that functionary a high mass in the church of the Holy Sepulchre. He devotes a chapter to the question of the holy places, giving a useful résumé of the evidences for the genuineness of the site which tradition has assigned to Golgotha and the sepulchre. His account of the literary remains in the several convents which he visited is, however, of more value than his topographical discussions. On his return to Europe Tischendorf visited the convent of John in the island of Patmos.
As a fitting close of this notice, we announce the publication at Leipsig, in a brochure by Dr. Joh. Ernst Volbeding, of a sketch of the literary life and labors of this eminent biblical critic. It is entitled Constantin Tischendorf in seiner Fünfundzwanzigjährigen Schriftstellerischen Wirksamkeit Upwards of sixty distinct publications of Tischendorf are herein described.
Page 715, first line; for when, read where. Page 722, second line from bottom of page; for is, read as.
Ahlhorn's Life of Urban Rhegius, no- ticed, 451.
American Publications, noticed, 680. Apostolic Salutations and Benedic-
lations of the atonement to distrib- utive justice, 690; misrepresenta- tions by Dr. Hodge as to Christ's mission in the world being de- signed merely to make salvation possible, 692; as to holding that the atonement was a mere symbolical method of instruction, 692; as to teaching that Christ in his death had no special reference to his own people, 693; Dr. Beman charged, by Dr. H., with wilful misrepresenta- tion, 694; points in which the two writers are agreed, 696; as to the nature of Christ's sufferings and death, 697; Dr. Hodge insists that Christ suffered the penalty of a broken law, 698; God's justice and veracity does not require the exe- cution of threatenings, 700; objec- tions by Dr. Hodge to Dr. Beman's doctrine of the atonement, 701; justification said to be comfounded with pardon, 702; that faith is made of little importance, 704; al- leged that Socinianism is promoted by Dr. Beman's doctrine, 704.
tions, The, article on, by Rev. John J. Owen, 707; different views ta- ken of these salutations, 707; are not supposed to have a priestly significance, 707; are they to be considered as expressive of strong desire, or as declarative of a great truth applicable to all Christians? 707; the benedictions not a mere wish, 708; examination of differ- ent salutations, 708; all have the same general form of construction, 710; in the benedictions, a great- er diversity of form, 710; a strik- ing correspondence between the salutations and benedictions, 711; why were the apostolic greetings limited to true believers? 713; upon whom were the benedictions pronounced? 713; benedictions not a wish, but statements of a fact, 714; views of Winer, 714; of Prof. Stuart, 715; grammatical con- struction of these benedictions, 716; benedictions found in the Old Tes-Barrows, Prof. E. P., articles by, 32. tament, 719; modern ministers au- thorized to pronounce these bene- dictions, 713.
Atonement in its Relations to God and Man, The, article on, by Rev. Enoch Pond, D.D., 658; notice of Dr. Beman's work on the atone- ment, 685; brief statement of its ar- guments, 686; defects of the work, 688; as to the necessity of an atone- ment, 689; in setting forth the re-
Bible and the Classics. noticed, 467. Bible and Slavery, The, article on, by Prof. E. P. Barrows, 563; all sophistry not due to a conscious de- sign of deceiving men, 563; an opinion taken on trust may be true, 564; definition of slavery as the conversion of human beings into merchandise, 565; this definition does not accord with its practice,
566; still it is proper to judge of slavery from its laws, 566; the slave code not a dead letter, 566; all organic arrangements must be either normal arrangements or abuse, 569; normal institutions in harmony with the circumstances of the race, 569; an abuse, at war with the constitution and circum- stances of man, 570; is slavery an abuse? 573; attitude of the Bible in regard to slavery, 574; He- brew servitude did not have its or- igin in any divine ordinance, 575; its regulations as to divorce, 576; as to bigamy, 577; the New Tes- tament does not sanction Greek and Roman slavery, 580; as to Hebrew servants, 581; as to ser- vants of a foreign origin, 582; kill- ing a servant, 583; Hebrew ser- vants had all privileges enjoyed by freemen, 584; American slavery argrees with Greek and Roman slavery, 586; the latter not sanc- tioned by the New Testament, 587; no word designed to regulate Greek and Roman slavery, 587; believing masters, 589; domestic relations, 591; Christ abolished polygamy but not slavery, 592; the Case of Onesimus, 594; the intrin- sic character of American slavery, as compared with God's word, 586; distinctions of race unscrip- tural, 596; property in man, 597; supremacy of masters over the do- mestic relations of slaves, 599; mental degradation of slaves, 600; slavery not the same in practice as in theory, 602; results of slavery, 602; attitude of the New Testa-: ment towards Roman slavery, 603.
Crato von Craffiheim und Seine Freunde, noticed, 678. Christ Preaching to the Spirits in Prison, article on, by Rev. James B. Miles. 1; this passage, of all, the most difficult of satisfactory inter- pretation, 1; quotations from Lu- ther, Leighton, and Brown as to its difficulty, 2; what are the precise
words of the passage in question ?
3; important explanation which the passage has received, 6; the language found in the apostles' creed, 6; statements as to this by Pearson in the Expositions of the. creed, 6; history of the doctrine of Christ's descent into hell, 7; this doctrine not tenable, 12; its want of agreement with the gen- eral scope of the teachings of Chris- tianity on the subject, 12; Peter not to be supposed to accommodate his language to a vulgar error, 12- the notion of a subteranean man- sion for departed spirits, common before the time of Christ. 12; this notion not countenanced in the New Testament, 13; views of Ols- hausen and Trench, 15; of Fair- bairn and Huidekoper, 16; para- dise and hades distinct, 17; teach ings of the early Christians on this point, 19; the language of Peter not that of accommodation to a vulgar error, 21; a second inter- pretation, that which regards the spirits in prison as sinful men, righteously condemned the slaves of Satan, 22; a third interpretation, that which makes "quickened in spirit" signify that Christ was filled with the Spirit in consequence of his penal sufferings. 24; the pas- sage implies that the Spirit of Christ at the moment of the death of the body, passed into the spirit-world, 25; what was done by the Spirit of Christ in this paradise, 27; in what sense did Christ preach to these wicked spirits in the prison of despair? 28; his preaching the natural effect of the completion of his sufferings and his entrance into glory on the mind of lost spirits, 28; this view gives a proper sense to the word knσow, 29; in harmo
work of Christian churches defi- nitely fixed in the New Testament, 135; churches who observe the Lord's supper, to determine the qualifications for admission, 136; Baptists should follow out their doc- trine of baptism to its legitimate re- sults, 137; scriptural prerequisites to communion, 139; faith in Christ the first prerequisite, 139; proved by the import of the ordinance, 139; by the example of the apos- tolic churches, 140; by Paul's cau- tion to the Corinthians as to self- examination, 141; baptism the second prequisite, 143; proved from the relation of the two ordi- nances to each other, 143; by the apostolic churches, 144; not true that some who received the sacra- ment from Christ had never been baptised, 145; John's baptism was virtually Christian baptism, 147; Christians of every name have considered baptism a prerequisite to communion, 151; an orderly church walk the last prerequisite, 153; becoming connected with a Christian church naturally precedes admission to the eucharist, 153; the Lord's supper a church ordinance, 154; Corinthian Christians wont to "meet together" to observe the Lord's supper," 154; it could not be observed without coming togeth- er, 155; the Corinthians came to- gether in church to observe the Lord's supper, 156; no other one besides Paul has spoken at length of the Lord's supper in the New Testament, 157; institution of the supper by Christ, 160; the great question relates to the subjects and the rite of baptism, 164. Church-Book of the Puritans at Ge- neva, from 1555 to 1560, article on, by Rev. H. B. Hackett, 469; who the Refugees were, 469; for- tunes of the book, 471; its preser- vation at Geneva, 472; history of the colony, 473; arrival of the fu- gitives at Geneva, 479; return of the exiles to England, 481; de- scription of the book, 483; date of admission, 485; explanation of the
tables, 487; tables, 488; personal notices, 498; subsequent relation of the English and Genevans to each other, 509; Goodman's letter to Calvin, 513.
Divine Decrees, The, article on, by Rev. D.T.Fiske, 400; importance of the doctrine, 400; doctrine de- fended, 401; the decrees of God not commands, 402; not God's wishes, 402; to be distinguished from foreknowledge, 403; from God's creative and administrative agency, 403; his decrees not mere permission, 404; they relate pri- marily to his own acts, 404; differ- ence between certainty and neces- sity, 404; proofs of the doctrine, 406; argument from creation and from providence, 406; the acts of moral beings certain, 407; this cer- tainty must have a cause, 407; this certainty grounded on the di- vine agency, 407; God's agency proved to be the ground of this certainty, 407; argument from the analogy of the moral to the natural world, 410; argument from the foreknowledge of God, 412; from the benevolence of God, 415; the biblical argument, 416; the scrip- tures teach that God decrees some things, and some things to appear- ance very trivial, 417; they imply that God's purposes extend to all things, 417; that God's decrees ex- tend to events involving the moral acts of men, 418; objections to the doctrine from the holiness and be- nevolence of God, 420; from his justice and sincerity, 423; from the inconsistency of the doctrine with man's free agency, 424; no influences employed by the Al- mighty which are irresistible, 425; he uses only influences to make human actions certain, 426; objec- tion from the supposed bad effect of the doctrine, 428; cannot be shown that it exerts a bad influ- ence on such as embrace it, 429; its influence sometimes bad because the real doctrine is not seen, 4830;
« AnteriorContinua » |