quite young-according to the "own children" theory of Mark vi: 3; nor would it be affected by their being believers or unbelievers, married or unmarried. The theory does not require us to embark on some shoreless sea in search of the authors of the Epistles of James and Jude outside of the twelve apostles, among men however good and holy. A recent commentary** on the first verse of Jude tells us that "Jude and James omit ἀπόστολος after their names. The simple reason of this omission is that they were no apostles." Are we to conclude then that John, who never calls himself an apostle, and Paul, who calls himself only the servant of Jesus Christ to the Philippians, and the prisoner of Jesus Christ to Philemon, and claims no official relation to the Master to the Thessalonians, are silent in regard to their apostleship because it has no existence? Nay, verily! The relation was well enough known from other sources, and did not need to be again stated.

We have found that James, whom Paul met on his first visit to Jerusalem after his conversion, was the apostle James of Alpheus; but he was called the Lord's brother, therefore he was James (of Matt. xiii: 55, Mark. vi: 3) the brother of Joses, Simon and Jude. His home was at Jérusalem, and his every word, whether recorded in the Acts or Epistles, shows him to have been the Israelite indeed who strove to win Israel back to the service of God, rather by manifesting the excellency of the law than the necessity of the cross and its sacrifice. His bishopric being thus the circumcision, it is only to be expected that his apostolic epistle, which, while it does not conceal the fact that its author is a servant of Jesus Christ, yet does not utter one word or employ one illustration calculated to wound the national or religious feelings of Israel, should be addressed to his Brethren of the twelve tribes. And the fact that no Christian church or society is mentioned in the address is only in harmony with what we know of the man, his personal desire and official position. In becoming a Christian he did not feel that he had ceased to be an Israelite; he had only attained to that which had been the hope and solace of the nation in the darkest periods of its history. And he felt that God had returned now "to build again the tabernacle of David, which was fallen down; to build again the ruins thereof,

Dr. Thranmuller in Lange.

and set it up, that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord God, who doeth all these things." It would have been terrible to him to think that God had cast away his people whom he foreknew. And when his brother Jude―doubtless much the junior of the two-came to write his brief but burning epistle, we need not wonder that he regarded it quite a sufficient guarantee of its canonicity to all readers of the Gospels and Acts to sign himself simply "the servant of Jesus Christ and the brother of Fames." Hence it follows that we are not to look for the author of either of the two epistles (of James or Jude) to any man, however good and holy, or however prominent his position in the early church, if he is outside of the twelve apostles of the Lamb. They-the twelve-alone received the keys; what they opened of the mysteries of the kingdom of heaven remains open to us and to our children; what they left closed will remain closed till the Lord comes. It follows, also, that the idea of augmenting the sacred number -twelve-of the apostles by the introduction of any man, whether the brother of the Lord according to the flesh or other, is without foundation in the New Testament. The case stands thus: Our Lord chose twelve, from whom "Judas by transgression fell." In fact, Judas never entered on the work of an apostle; but the Lord, who alone had the right and power, supplied his place by Paul. Suppose Matthias had been called on to prove his apostleship as Paul was; to the best defence he could have made his enemies could have replied: "That impulsive man, Peter, before the outpouring of the Spirit, while there was not one particle more reason for believing that he was inspired than when, on a previous occasion, he took his Master and began to rebuke him-though right in feeling that twelve was the requisite number to bear witness to the foundation facts of the gospel history, yet, so far as the record goes, -acting without divine warrant in undertaking to supply the deficiency-proposed one day that an apostle should be chosen. Two men were set forth, and the lot fell on one of them, as it must have done unless a miracle had been wrought to prevent it." The apostleship of Barnabas and others could be similarly disposed of. Twelve were chosen in the beginning; no more, no less; and after all the sinful strife and turmoil of the world

has passed away and the New Jerusalem appears (Rev. xxi.), we find in her twelve foundations the names of the twelve apostles of the Lamb, which compels us to choose between the nonofficial use of the word apostle when applied, as it assuredly sometimes is, to others outside of the twelve, or to its poetical, meaningless use when seen on the foundations of the New Jerusalem

To sum up: We have found that the Book of Acts knows only two Jameses, both apostles, of the original twelve, one of these, by no possibility the son of Zebedee, therefore the son of Alpheus, called the Lord's brother; therefore, beyond all contradiction, one of the quaternion of brothers mentioned by the two evangelists (Matt. xiii: 55, Mark vi: 3). He had a brother called Jude, and Jude the apostle had a brother called James; therefore the authors of the two apostolic epistles of James and Jude need not be looked for and cannot be found outside of the two apostle brothers who bear those names among the apostles and brothers of our Lord.

Hence, it follows that a James who, though not of "the twelve," yet because of his blood relation to the Lord, or for any other reason, was elevated to the episcopal seat in Jerusalem before the destruction of the city by the Romans (about the year 70), is a myth, a creation of the imagination, for proof of whose existence it would be as vain to look on the pages of the New Testament as for the existence of Thor or Woden on the pages of Hume or Macaulay!

We have found that the number of apostles whom our Lord ordained in the beginning of his ministry was twelve; when one of these fell, the Lord Jesus filled the place in his own time and way, giving the new incumbent signs and seals of his appointment that no other man outside of the twelve ever possessed. And after the ministry of reconciliation has finished its work and the redeemed have all been gathered home to glory, walking in white on the golden streets under the shade of the trees of life, and by the fountains of living water that adorn the new Jerusalem, the number of apostles is still what our Lord appointed during his ministry on earth-only twelve. And we have found that three of the very few women who are mentioned as last at the cross and first at the sepulchre were in all probability (1) Salome, our Lord's maternal

aunt, and mother of the two apostles, John and James; (2) the wife of his supposed father's brother, Mary Cleophas, the mother of the two brother apostles, James and Jude; and (3) the Magdalene, bound to her Saviour by no natural or common tie, but loving much because she had been much benefited. And we have found that the Only Mediator is not only the Only Begotten, but the Only Son as well.

To return to the brother of the Lord, the apostle James, the son of Alpheus. He is said to have been quite old, between ninety and a hundred years of age, when he died, some time during the seventh decade of the first century of our era. His great age, which is said to be mentioned by Hegesippus, may be in part apocryphal. [As to the manner of his death the early accounts vary; but that it was violent there can scarcely be a doubt.] And we cannot but admire the mercy and justice of God in appointing this apostolic Hebrew of the Hebrews to preside over the early church at Jerusalem, who, by meeting Israel on their own ground, i. e., the excellency of the law, should leave no effort untried to convince the nation. as such that their only safety and glory could be found in the hearty service of their father's God, by faith in Our Lord Jesus Christ, the Lamb of Glory! We sympathize with the old, faithful servant of Jesus Christ in his loving, unintermittent, though often apparently hopeless labors for the benefit of his kindred according to the flesh. And we feel that he needed a sympathy more powerful than ours to sustain him, especially in his latter years, when he could not but see the signs of the coming storm; and question sometimes perhaps whether, after all, as "Israel would not be gathered," his life work had not been in vain. And we heave a sigh of relief and gratitude, not unmixed with envy, when, even at the blood-stained hands of the mob, enraged because he bore testimony to the divinity of Jesus the Son of God, his tears and toils were ended. And from the wearied, worn-out body, left all bleeding, bruised, ghastly, distorted, dishonored in the dust, James escaped to rest on the bosom of his cousin-brother, the Lord Jesus Christ our Saviour.

Art. VI. THE INDUCTIVE SCIENCES OF NATURE AND THE BIBLE.

By REV. E. R. CRAVEN, D.D., Newark, N. J.

NATURE and the Bible are objects in the study of which the thoughtful minds of Christendom are, to a greater or less extent, engaged. Christians believe that both are the works. (either mediately or immediately) of a personal God; multitudes who admit that Nature proceeds from such a Being deny that the Bible does so; others deny, or at least do not affirm, the existence of a personal Creator. Of those who, while they admit that Nature is the work of a personal Being, deny that the Bible also proceeds from him, there are many whose denial arises from what they regard as erroneous utterances of the first chapter of Genesis concerning the origin of Nature; and many who still profess to hold the Christian faith are, for the same supposed reason, either shaken in their belief as to the Divine origin of Scripture, or are disposed to regard the entire (so-called) Mosaic cosmogony as a myth. This article is written from the Christian standpoint, in full recognition of the doctrine of the inspiration of the Holy Scriptures, and in complete opposition to the alleged mythical character of the first portion thereof. One of the ends designed is to show that there is no vital contradiction between the established facts of Nature, and the established facts of Scripture.

It seems to be taken for granted by the opponents of the Divine origin of the Bible, that there cannot be an inductive science of that Book in all respects similar to the inductive sciences of Nature. On the contrary, we affirm, not merely that there may be such a science, but that to a certain degree it already exists.

Perhaps there is no term in the English language used in more variant though allied senses than the word Science. To this variance in use, often by the same writer and in the same paragraph, are largely due, in our judgment, much of the confusion that now exists in the public mind on the subject of science, and many of the conflicts between (so-called) science and (so-called) religion. Science properly means knowledge,