METHODS OF BIBLICAL CRITICISM. 



113 



the Chronicles of the Kings of Judah, the Chronicles of the 

 Kings of Israel, the Chronicles of Gad, Nathan, and the different 

 prophets, seers and scribes : the Book of the Heroes, the Book of 

 the Wars of the Lord, and the like. We may point out that so 

 vast a variety of subjects — History, Biography, l^oetry, Philos- 

 ophy, Morals and Prophecy, however distinct their essential 

 unity, would naturally be treated in very different ways b}^ 

 different writers. We had better at once agree that many parts; 

 are less important ; the pedigrees, the minute social law^s, the 

 misfortunes of the Kings of the Ten Tribes, and the like. We had 

 better at once agree that the theory of literal verbal inspiration 

 which once prevailed is absolutely untenable, and has created 

 more unbelievers than any attacks of outside opponents. We 

 are quite willing to consider the question of the authorship of 

 the books, about which very little is told us, and to listen to 

 serious and reasonable suggestions on the subject ; provided 

 always that these investigators do not approach their very 

 solemn and responsible task with minds full of preconceived 

 prejudices, armed against any admission of the miraculous, or of 

 divine intervention and guidance, or attempting to raise their 

 own arbitrary guesses into axiomatic laws. 



The German Emperor's Account of Revelation. 



On the question of Divine guidance, some pei'sons are 

 perplexed because they see a similar kind of illumination in the 

 teaching of some of the great heathen sages, such as Socrates, 

 Plato, Cicero and the other Eoman philosophers, Confucius and 

 Buddha. I do not know that the question of special Hebrew 

 inspiration has been better put than by the present German 

 Emperor : 



"I distinguish," he says, "between two different kinds of 

 revelation — one continuous, and to some extent historical, and one 

 purely religious, a preparation for the later appearance of the 

 Messiah. 



" With regard to the first kind of revelation I have to say that 

 there is, to my mind, not the slightest doubt that God constantly 

 and continuously reveals himself to the human race, which is His 

 own, and which He has created. He has 'breathed His breath' 

 into man, that is to say. He has given man a part of Himself, a souL 

 He follows with fatherly love and interest the development of the 

 human race : in order to lead it, and to advance it further, ' He 

 reveals ' Himself now in this, now in that great sage, whether it 

 be priest or king, whether it be among heathens, Jews, or 



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