FOR VERILY I SAY UNTO YOU, TILL HEAVEN AND EARTH PASS, ONE JOT By J. M. HIRSCHFELDER, LECTURER ON ORIENTAL LITERATURE, UNIV. COLL., TORONTO, Author of an Essay on the Spirit and Characteristics of Hebrew Poetry. TORONTO: HENRY ROWSELL, KING STREET. 1863. 100. p. 111. PREFACE. When I published the first of the following series of articles I had no intention of undertaking the responsible and laborious task of writing a full reply to Bishop Colenso's book on the Pentateuch, my object was merely to allay the excitement which the announcement of such a heretical work from the pen of so eminent a prelate was then creating. From extracts which had appeared in some of the leading journals, it was impossible not to perceive that a fatal blow was aimed at the Scriptures, and consequently at Christianity; and the instrument being wielded by an eminent mathematician and dignitary of the church of England, it is not to be wondered at that the minds of the lovers of the Bible should at first have been somewhat disturbed. Indeed, for a time, the chief topic of conversation was Bishop Colenso's new book: and thinking that, under the circumstances, a few general remarks bearing upon the subject might not be unwelcome to the public, I determined, as the book had not yet reached this country, merely to throw out a few observations, showing how strange it was that the almost numberless commentators and critics, both ancient and modern, should not have perceived those discrepancies, if such had existed, which the Bishop of Natal professed to have discovered in the Pentateuch and Book of Joshua. When the book at last came to hand, and I saw the subjects which were taken up, and the manner in which they were treated, and being likewise informed that the book met with an unprecedented sale here, I felt it my duty to refute it with as little delay as possible. There appeared to me great danger that the conscientiousness which the Bishop seemingly evinces in having undertaken this responsible work -showing no concern whether the step he had taken would affect him in a pecuniary point of view or not-and the positiveness and assurance which he displays in setting forth his views as being unmistakeably correct, as well as the plausible manner in which his arguments are laid down, might at least tend to impress many, who were not capable of judging of the correctness of his views, with erroneous ideas, if not convert them altogether to his novel doctrine. As impressions when once formed are not easily eradicated; and remembering that Solomon said "a word spoken in due season, how good is it"-Prov. xv., 23-it occurred to me that the readiest and surest mode of preventing any wrong notions being adopted would be to publish a number of short articles, as too long a time would necessarily have to elapse before a complete answer to the book could be brought out, and as the former mode would insure likewise greater publicity; I had no difficulty in carrying out this plan, as the columns of the Leader were kindly placed at my service, that journal rendering thereby a service to the cause of religion which, I am sure, the public will know how to appreciate. Being repeatedly requested to publish the articles which appeared in the Leader in a book, I have determined to comply with the wishes so frequently expressed, and at the same time seized the opportunity not only to add important arguments, but also numerous notes, which I hope the reader will find both useful and interesting. Having now briefly stated the reasons which induced me to undertake so responsible a task, I shall in the next place offer a few cursory remarks on Bishop Colenso's book itself. In writing my replies, it was of course necessary to examine carefully all the statements and arguments which Dr. Colenso brought forward, and whilst thus engaged the question would frequently present itself to my mind-had the Bishop really any conception of the magnitude and seriousness of the work which he has taken upon himself to perform? I must confess I could hardly bring myself to believe that any one who called himself a Christian could possibly have given expression to such views as are set forth in the book, which simply reduce the writings of Moses to the level of the extravagant tales of the impostor Mohammed. It is vain for Dr. Colenso to conceal his real design by such language as the following: "And the truth in the present instance, as I have said, is this, that the Pentateuch, as a whole, was not written by Moses, and that, with respect to some, at least the chief portions of the story, it cannot be regarded as historically true. It does not, therefore, cease to contain the true word of God,' with all things necessary for salvation,' to be profitable for doctrine, reproof, correction, instruction in righteousness' "-page 55. The covering is artfully woven, but the texture is too fine and transparent to answer the purpose. We are to believe that the accounts of the creation, the fall of man, and the deluge, are nothing but fictions; that the whole narrative of the Exodus, including the giving of the Mosaic law, is only an idle tale; but that, notwithstanding all this, the Pentateuch still contains "all things necessary for salvation." Truly, the man that can persuade himself to adopt such a creed must possess extraordinary powers of imagination. I need hardly say that it is altogether against the plain teaching of Scripture, but it is even opposed to common sense. Dr. Colenso does not point out to his readers the portions of the Pentateuch which, according to his fopinion, "contain the true word of God," he merely asserts that there are some; but I would ask Dr. Colenso by what process was he enabled to discover the genuine from the spurious portions? I maintain, that if the Pentateuch contains "absolute, palpable self-contradictions," as the Bishop will have it, then it is beyond the power of the finite understanding of man to find out which is fictitious and which is true. We have here no alternative; we must either receive the whole Pentateuch as the inspired Word of God, and as absolutely true, or reject the whole as absolutely false. If we deny the truth of the principal events recorded in the Mosaic writings, what proof have we that there ever existed such scriptural personages as are mentioned there? It will, perhaps, be said that |