young Roman State, while foes, pressing on every side, threatened its annihilation. As OPTIMUS MAXIMUS, he had seen it grow in virtue and power, till the world owned its sway. At length, as ULTOR, having retained his seat sufficiently long to avenge himself of the degenerate Romans, as well as of their foes, having suffered wave after wave of destruction to roll over them, and feeling now that his mission to this city and empire had been accomplished, that he was in the midst of a people no longer his own, did he not, in accordance with the Sibylline oracles, sell out all his right, title and interest in the Pantheon, his last seat, to his successor, the Pope of Rome (A. D. 607)? For manifestly the scene that had been acting in this matchless structure changes. "Jupiter exit, Pope enters." Now the Pantheon becomes the "Rotunda," and, with its lofty pillars and supernal dome, is consecrated to "Mary and all the holy mar. tyrs." (2) The respective sites and arrangement of these sanctuaries claim a passing notice. As MORIAH was the holy ground at Jerusalem, so the CAPITOLINE was the "Divine mount" at Rome. The former, first as the "Jehovah-jireh" of the patriarch, was doubtless a sacred grove with an altar on one of the "high places." Next as the "threshing-floor of Ornan," the grove had been removed and the naked peak exposed to the wind. After it was chosen by David, the peak, quite too small, was levelled down, walls were reared from the base, and thus enlarged at vast expense, it became the temple ground. So the Capitoline, first as the "Saturnian hill," was a sacred wood, resorted to for sacrificial rites, when Saturn, during the golden age, held sway far away in the west, "at the end of the earth, by the deep-eddying ocean." Next it was the Tarpeian hill, its steep precipice and name, an awful warning against treachery. Its rugged top was full of altars, chapels, and consecrated spots, severally dedicated to deities. A peak was levelled down, the sides walled up, and on an area thus formed, the great sanctuary of Rome was built. From a human head (caput) found in the excavations, the edifice was called Capitolium, and the hill, Capitolinus. held sacred long before While the one, however, Both sites, then, were marked and they were graced by a high sanctuary. had been the place of idols, and the centre of superstitious regard, the other had been favored with the most extraordinary manifestations of the Divine presence, and, as its name implies, was indeed "chosen of God." The Roman temples, though magnificent structures, generally enclosed one apartment with altars and conveniences for sacrifice, and an image of the presiding deity, either in the centre with a paling, or in some recess or niche in the wall. But the Hebrew temple, in its outer courts and inner apartments, in the beauty and perfection of its arrangements, so far exceeded the Roman, as to furnish no small evidence of itself, that it was planned by a Divine Architect, and was the earthly seat, not of an idol, but of the God of heaven. "Three solemn parts together twine, In harmony's mysterious line, The Trinity in the unity of God, Father, Word, and Spirit; the triplex heavens, lower, upper, and highest; the three-fold division of the universe, heaven, earth, and hell; the triple nature of man, body, soul, and spirit; his triple destiny, life, death, and immortality, are all so perfectly symbolized, not in the number only, but in the nature and uses of the respective apartments, that the Hebrew could not but feel that all had been arranged by God. Then, as he passed through the courts, first, into the porch, with its high ceiling and lofty pillars "firmness and strength;" secondly, into the sanctuary, where the lamp of God, sparkling with gold, goes not out, where the golden table is set with showbread, where the altar, overlaid with gold, sends up grateful incense; and then passes into the most holy place, where the cloud of the Divine glory dwells, where Cherubim veil their faces over the mercy-seat, he could not but feel more and more that this is, indeed, none other than God's house, that this is the true temple on earth, foreshadowing a higher not made with hands. Such temples, in such sites, standing for a series of ages, and acting incessantly with a sort of Divine energy, upon the religious sentiments, patriotic feelings and public taste of the Hebrews and Romans, must have been one of the most marked outward expressions of national character, and, at the same time, the most efficient of those causes which have wrought upon the genius of their literature, to elevate and enrich it. In treating comparatively the external elements, we have seen the lands of the Hebrews and of the Romans, though differing, rising before us both of them like some enchanted ground on which nature has delighted to lavish the choicest and richest of her gifts. We have seen their Capitols, though varied in character, respectively springing up in the choicest spot which beautiful lands could furnish, and shining forth from the heights of the earth with a light and splendor that both awed and dazzled the nations. We have seen their high sanctuaries, though one is the abode of God and the other of an idol, both lifting their columns, strong walls and high domes from the most sacred spot within their Capitols, and sending for ages their mighty pulsations through the entire body politic, inspiring a religious veneration that was potent to restrain and mould the national mind. Such a national home, political head and sacred heart acting upon, and inwrought into, national character, language and literature, whether looked at separately or in combination, show something of the genius of that learning which the Hebrews and Romans have furnished the world, and the student who is aspiring to the lofty position of finished and independent scholarship, must drink deeply of this ancient learning. To acquaint himself properly with the history, character, language and literature, and with the home, head and heart of the Hebrews and Romans, so as to be able to draw thence for himself and country what he should imitate, or thence learn what he should avoid as base," he must resort to the original sources. He must Quaff the pure fountains of the Hebrew muse, see in its true light the In this way, and in this only, can he exalted genius of ancient learning. It is in the college and through it, that this genius is made to shine forth in its brightest effulgence. It is in this sacred retreat that the shafts in the mine of knowledge are sunk to their greatest depth. It is here, as from an armory furnished with weapons of burnished steel, that the youth are girded with their mightiest strength, to battle valiantly under the banner of truth. The college, the mental gymnasium, next to the church, is the great institution of modern times, to promote the march of a true civilization. It is the grand seat and focus of science and literature; the revealer of law, of the law of matter, the law of mind, and the law of God. It furnishes the fullest resources which the world has at its command for developing mind, for unfolding truth, for the right inter pretation of the ways of God and of the word of God. Hither, then, when the youth comes, with his soul kindled with high and holy aspirations, while here he seeks such preparation as will best fit him for posts of honor and influence, while he aims in the highest and best sense to become "the man for the times," not for this time only but for all times, let him remember that "a new language is a new world," that it opens new forms of thought and feeling; nay more, let him remember that he who has mastered a new language in its letter and spirit, has, in the very act, had as if a new soul breathed into his own intellectual nature, to enhance his immortal being. ARTICLE VII. THE CITATIONS OF THE OLD TESTAMENT IN THE NEW. Translated from the German of Tholuck, by Charles A. Aiken, Resident [THIS translation is made from the third edition of the author's treatise on "The Old Testament in the New," which is usually. found as an appendix to his Commentary on the Hebrews. The preceding edition of the appendix was translated with the commentary, and published in the "Cabinet Library," of Messrs. Clark, Edinburgh, in 1842. The treatise has since that time been entirely remodelled (1849), and is, in its present form, in Germany, the standard discussion of this important and difficult subject. The fact of a former translation seemed to render desirable a new translation, rather than a mere abstract, as had been intended. Here and there a quotation or reference has been thrown into a foot-note; and one omission will be found noticed in its place. The high reputation of the author and the importance of the subject will be a sufficient justification of the attempt to lay this discussion before the readers of the Bibliotheca Sacra. – TR.] § 1. Historical Introduction. The way in which all the writers of the New Testament, and especially the author of the Epistle to the Hebrews, use the expressions of the Old Testament as proofs, is to us somewhat striking at the stage of development which exegesis has now reached, inasmuch as the passages of the Old Testament thus employed, have frequently a sense which seems to make them inappropriate to the argument, and, indeed, for citation at all in the connection. The Arminian theologians had, in their time, in support of the historical interpretation which they advocated, called especial attention to the fact, that among Jewish authors a like arbitrariness in the application of the Old Testament prevails; that they also explained passages of the Old Testament, and adduced them as proofs, or at least as parallels, altogether without regard to the original context.. "So much every one perceives," says the Fragmentist, at the end of the last century (on the Design of Jesus and his disciples, p. 176), "that unless one is ready to assume beforehand, on the ground of his faith in the New Testament, this principle, this passage speaks of Jesus of Nazareth, -no single one of these quotations proves anything, but that they all in their natural sense speak of quite other persons, times and events." Whether now, under the influence of the imperfect cultivation of the age, the Old Testament, in the passages in question, was expounded by the apostles, by Christ himself, generally in inconsistency with the connection, is to appear in the course of the following examination. True, special investigations are never undertaken without certain dogmatic presuppositions, more or less fixed; on the other hand, the results of the inquiry exert a reflex modifying influence upon former convictions, as here upon the Christology, and the doctrines of revelation and inspiration. -- As long as the absolute freedom of the authors of the New Testament from error, stood fast as a premise unquestioned by interpreters, on account of the assumption of an inspiratio literalis, the interpretation and application of the Old Testament given in the New, must be the standard for Christian exposition. This was then the problem: to discover, in any possible way in these passages of the Old Testament, the specific Christian sense which had apparently been found in them by the |