[19] I may say that the motive for what is said about Ps. cx on p. 359 was simply the conviction that our Lord in the passage there in question cannot fairly be taken as giving instruction on a critical question of authorship, not the difficulty of assigning the particular Psalm to the age of David. The solution which I propose, p. 359, as to our Lord's words is however only one of several which are possible even for those who agree with me in the conviction expressed above. See, for instance, Edersheim, Life and Times of Jesus the Messiah (London, 1884), ii. p. 406, and Bp. Thirlwall as quoted in Dean Perowne's Commentary on the Psalms (London 1871), ii. pp. 302 ff.
[20] S. Augustine, Quæst. 73 in Exod.: 'Quamquam et in vetere [Testamento] novum lateat, et in novo vetus pateat.' Quoted by Dr. Liddon, The worth of the Old Testament, p. 28.
[21] Cf. Didymus in Psalm. xxi. 19, where he interprets Christ's 'seamless robe,' of the Holy Scriptures which they 'part' who accept one and reject another. 'This robe of Jesus is also indivisible, for it is seamless. Its unity is not enforced but natural [οὐ γὰρ βεβιασμένην ἕνωσιν ἀλλὰ συμφυῆ ἔχει]; it is 'from above' [from the top, A.V.] because it is inspired; it is 'woven throughout,' because in its whole force it is from above.'
[22] S. Matt. v. 17-48, cf. xix. 8: 'Moses, because of the hardness of your hearts,' etc.
[23] After S. Paul, S. Augustine is the great exponent of this principle in early days; see esp. de spiritu et littera, xix. (34): Lex ergo data est ut gratia quaereretur: gratia data est ut lex impleretur.
[24] See esp. Heb. ix. 8, 'The Holy Spirit this signifying;' and cf. Dr. Westcott on this Epistle, pp. 233 ff.
[25] I would venture to recommend Riehm's Messianic Prophecy (Clark's trans.), as a summary account of prophecy both reverent and critical.
[26] Cf. Hooker's account of our grounds for believing that 'Scripture ... is divine and sacred.' 'By experience,' he says, 'we all know, that the first outward motive leading men so to esteem of the Scripture is the authority of God's Church.... Afterwards the more we bestow our labour in reading or hearing the mysteries thereof, the more we find that the thing itself doth answer our received opinion concerning it.' Later again, as against 'infidels or atheists,' we must 'maintain the authority of the books of God ... by such kind of proofs ... that no man living shall be able to deny it, without denying some apparent principle such as all men acknowledge to be true.' E. P. III. viii. 14.
[27] The Chronicles and the later historical books, as is well known, were included in the third class of 'Hagiographa' with the Psalmists and Moralists.
The truth of this paragraph depends upon (1) the character, (2) the extent of the idealism of Old Testament facts. On this something more is said later on. Here I am only concerned to distinguish an idealism which truly interprets facts, even if it throws their spiritual meaning into high relief, from a merely imaginative treatment which perverts and distorts them. Thus if the Chronicler idealizes, it is by emphasizing, beyond the point of actual fact, the priestly element in the history which at the same time did both really exist and really represent the divine purpose.