Grammar of Assent

On the whole, then, I observe, on the one hand, that, Judaism having been the channel of religious traditions which are lost in the depth of their antiquity, of course it is a great point for Christianity to succeed in proving that it is the legitimate heir to that former religion. Nor is it, on the other, of less importance to the significance of those early traditions to be able to determine that they were not lost together with their original store-house, but were transferred, on the failure of Judaism, to the custody of the Christian Church. And this apparent correspondence between the two is in itself a presumption for such correspondence being real. Next, I observe, that if the history of Judaism is so wonderful as to suggest the presence of some special divine agency in its appointments and fortunes, still more wonderful and divine is the history of Christianity; and again it is more wonderful still, that two such wonderful creations should span almost the whole course of ages, during which nations and states have been in existence, and should constitute a professed system of continued intercourse between earth and heaven from first to last amid all the vicissitudes of human affairs. This phenomenon again carries on its face, to those who believe in a God, the probability that it has that divine origin which it professes to have; and, (when viewed in the light of the strong presumption which I have insisted on, that in God's mercy a revelation from Him will be granted to us, and of the contrast presented by other religions, no one of which professes to be a revelation direct, definite, and integral as this is,)—this phenomenon, I say, of cumulative marvels raises that probability, both for Judaism and Christianity, in religious minds, almost to a certainty.

7.

If Christianity is connected with Judaism as closely as I have been supposing, then there have been, by means of the two, direct communications between man and his Maker from time immemorial down to this day—a great prerogative such, that it is nowhere else even claimed. No other religion but these two professes to be the organ of a formal revelation, certainly not of a revelation which is directed to the benefit of the whole human race. Here it is that Mahometanism fails, though it claims to carry on the line of revelation after Christianity; for it is the mere creed and rite of certain races, bringing with it, as such, no gifts to our nature, and is rather a reformation of local corruptions, and a return to the ceremonial worship of earlier times, than a new and larger revelation. And while Christianity was the heir to a dead religion, Mahometanism was little more than a rebellion against a living one. Moreover, though Mahomet professed to be the Paraclete, no one pretends that he occupies a place in the Christian Scriptures as prominent as that which the Messiah fills in the Jewish. To this especial prominence of the Messianic idea I shall now advert; that is, to the prophecies of the Old Scriptures, and to the argument which they furnish in favour of Christianity; and though I know that argument might be clearer and more exact than it is, and I do not pretend here to do much more than refer to the fact of its existence, still so far forth as we enter into it, will it strengthen our conviction of the claim to divinity both of the Religion which is the organ of those prophecies, and of the Religion which is their object.

Now that the Jewish Scriptures were in existence long before the Christian era, and were in the sole custody of the Jews, is undeniable; whatever then their Scriptures distinctly say of Christianity, if not attributable to chance or to happy conjecture, is prophetic. It is undeniable too, that the Jews gathered from those books, that a great Personage was to be born of their stock, and to conquer the whole world and to become the instrument of extraordinary blessings to it; moreover, that he would make his appearance at a fixed date, and that, the very date when, as it turned out, our Lord did actually come. This is the great outline of the prediction, and if nothing more could be said about them than this, to prove as much as this is far from unimportant. And it is undeniable, I say, both that the Jewish Scriptures contain thus much, and that the Jews actually understood them as containing it.

First, then, as to what Scripture declares. From the book of Genesis we learn that the chosen people was set up in this one idea, viz. to be a blessing to the whole earth, and that, by means of one of their own race, a greater than their father Abraham. This was the meaning and drift of their being chosen. There is no room for mistake here; the divine purpose is stated from the first with the utmost precision. At the very time of Abraham's call, he is told of it:—"I will make of thee a great nation, and in thee shall all tribes of the earth be blessed." Thrice is this promise and purpose announced in Abraham's history; and after Abraham's time it is repeated to Isaac, "in thy seed shall all the nations of the earth be blessed;" and after Isaac to Jacob, when a wanderer from his home, "In thee and in thy seed shall all the tribes of the earth be blessed." And from Jacob the promise passes on to his son Judah, and that with an addition, viz. with a reference to the great Person who was to be the world-wide blessing, and to the date when He should come. Judah was the chosen son of Jacob, and his staff or sceptre, that is, his patriarchal authority, was to endure till a greater than Judah came, so that the loss of the sceptre, when it took place, was the sign of his near approach. "The sceptre," says Jacob on his death-bed, "shall not be taken away from Judah, until He come for whom it is reserved," or "who is to be sent," "and He shall be the expectation of the nations." [Note 8]

Such was the categorical prophecy, literal and unequivocal in its wording, direct and simple in its scope. One man, born of the chosen tribe, was the destined minister of blessing to the whole world; and the race, as represented by that tribe, was to lose its old self in gaining a new self in Him. Its destiny was sealed upon it in its beginning. An expectation was the measure of its life. It was created for a great end, and in that end it had its ending. Such were the initial communications made to the chosen people, and there they stopped;—as if the outline of promise, so sharply cut, had to be effectually imprinted on their minds, before more knowledge was given to them; as if, by the long interval of years which passed before the more varied prophecies in type and figure, after the manner of the East, were added, the original notices might stand out in the sight of all in their severe explicitness, as archetypal truths, and guides in interpreting whatever else was obscure in its wording or complex in its direction.

And in the second place it is quite clear that the Jews did thus understand their prophecies, and did expect their great Ruler, in the very age in which our Lord came, and in which they, on the other hand, were destroyed, losing their old self without gaining their new. Heathen historians shall speak for the fact. "A persuasion had possession of most of them," says Tacitus, speaking of their resistance to the Romans, "that it was contained in the ancient books of the priests, that at that very time the East should prevail, and that men who issued from Judea should obtain the empire. The common people, as is the way with human cupidity, having once interpreted in their own favour this grand destiny, were not even by their reverses brought round to the truth of facts." And Suetonius extends the belief:—"The whole East was rife with an old and persistent belief, that at that time persons who issued from Judea, should possess the empire." After the event of course the Jews drew back, and denied the correctness of their expectation, still they could not deny that the expectation had existed. Thus the Jew Josephus, who was of the Roman party, says that what encouraged them in the stand they made against the Romans was "an ambiguous oracle, found in their sacred writings, that at that date some one of them from that country should rule the world." He can but pronounce that the oracle was ambiguous; he cannot state that they thought it so.

8. Before and apart from Christianity, the Samaritan Version reads, "donec veniat Pacificus, et ad ipsum congregabuntur populi." The Targum, "donec veniat Messias, cujus est regnum, et obedient populi." The Septuagint, "donec veniant quæ reservata sunt illi" (or "donec veniat cui reservatum est"), "et ipse expectatio gentium." And so again the Vulgate, "donec veniat qui mittendus est, et ipse erit expectatio gentium."

The ingenious translation of some learned men ("donec venerit Juda Siluntem," i.e. "the tribe-sceptre shall not depart from Judah till Judah comes to Shiloh"), with the explanation that the tribe of Judah had the leadership in the war against the Canaanites, vide Judges i. 1, 2; xx. 18 (I. e. after Joshua's death), and that possibly, and for what we know, the tribe gave up that war-command at Shiloh, vide Joshua xviii. 1 (i.e. in Joshua's life-time), labours under three grave difficulties: 1. That the patriarchal sceptre is a temporary war-command. 2. That this command belonged to Judah at the very time that it belonged to Joshua. And 3. That it was finally lost to Judah (Joshua living), before it had been committed to Judah (Joshua dead).